Doctrine and Covenants 20
Historical Context
Known as the Articles and Covenants of the Church of Christ, Doctrine and Covenants 20 contains the foundational history, beliefs, and ordinances of The Church of Jesus Christ of Latter-day Saints. The Articles and Covenants were presented and accepted on June 9, 1830, at the first conference of the Church following its organization on April 6, 1830. The minutes of the conference note, “Articles and Covenants read by Joseph Smith Jr. and received by unanimous voice of the whole congregation.” The Articles and Covenants contain the basic instructions necessary to operate a branch of the Church, including basic history, beliefs, and essential ordinances, all of which still apply today.
Parts of Doctrine and Covenants 20 were given by revelation, and other parts came from close study of the scriptures, particularly the Book of Mormon. In his history, Joseph Smith explained how the revelation was composed: “In this manner did the Lord continue to give us instructions from time to time, concerning the duties which now devolved upon us, and among many other things of the kind, we obtained of him the following [that is, the Articles and Covenants], by the Spirit of Prophecy and revelation; which not only gave us much information, but also pointed out to us the precise day upon which, according to his will and commandment, we should proceed to organize his Church once again, here upon the earth.” Here, the Prophet indicates that parts of the Articles and Covenants, including the day the Church should be organized, were given by revelation. Several parts of the revelation begin with the statement “we know,” indicating a declaration of belief on the part of Church members. Other parts of the revelation, including the sacrament prayers, were taken from the text of the Book of Mormon. In his history, Joseph Smith places the revelations providing these instructions in the summer of 1829, and in the months following, the final version of the revelation was completed in collaboration with Oliver Cowdery.
Despite the unusual composition of the Articles and Covenants, early Church members clearly viewed it as a revelation from God, similar to previous revelations. When Church historian John Whitmer copied the revelation into Revelation Book 1, he prefaced it by writing, “Given to Joseph the seer by the gift and power of God.” Joseph Smith also wrote about the Articles and Covenants as a revelation from God in the summer of 1830. At that time, a dispute had arisen between Joseph and Oliver over some of the revelation’s wording concerning baptism. Joseph wrote to Oliver, asking “by what authority he [Oliver] took upon him to command me to alter, or erase, to add or diminish to or from a revelation or commandment from Almighty God.” At the same time, the Articles and Covenants was considered a living revelation and amended from time to time, with some revisions appearing when it was published in the 1835 Doctrine and Covenants.
The Articles and Covenants was selected as the first revelation to be printed in an official Church periodical, The Evening and Morning Star, and was published there twice, further indicating its importance. The Church published it in the 1833 Book of Commandments as chapter 24. When the revelation appeared in the 1835 Doctrine and Covenants, it was preceded only by the revelation preface given by the Lord. Because of its teachings and its importance, Doctrine and Covenants 20 can rightly be referred to as the constitution of the Church and as the foundational document of Church government that subsequent revelations built upon (D&C 84, 107, 121).
See Historical Introduction, “Articles and Covenants, circa April 1830 [D&C 20],” p. [4], The Joseph Smith Papers, accessed October 27, 2020, https://www.josephsmithpapers.org/paper-summary/articles-and-covenants-circa-april-1830-dc-20/1
Verse-by-Verse Commentary
Doctrine and Covenants 20:1–4
1 The rise of the Church of Christ in these last days, being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh, it being regularly organized and established agreeable to the laws of our country, by the will and commandments of God, in the fourth month, and on the sixth day of the month which is called April—
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;
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 and Savior Jesus Christ, to whom be all glory, both now and forever. Amen.
The original leadership of the Church consisted simply of a first elder, Joseph Smith, and a second elder, Oliver Cowdery. Joseph and Oliver served as two unique witnesses of the Restoration, being present at the restoration of the Aaronic Priesthood by John the Baptist (D&C 13); being ordained and confirmed as apostles by Peter, James, and John (D&C 27:12); and receiving priesthood keys in the Kirtland temple from Moses, Elijah, and Elias (D&C 110). On December 5, 1834 Oliver was ordained “an assistant President of the High and Holy Priesthood” by Joseph Smith. After Oliver’s excommunication in 1838, the Lord gave the role of second elder to Hyrum Smith. In a revelation given in 1841, the Lord directed that Hyrum “be crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery” (D&C 124:95).
As directed by revelation, Joseph and Oliver formally organized the Church on April 6, 1830, with six original members. Though no list was produced the day the Church was organized, several later recollections help us know who was among the founding six members. Those who gave these later accounts were David Whitmer and Joseph Knight Sr. (both firsthand witnesses of the organization of the Church) and Brigham Young. All of their lists include Joseph Smith Jr., Oliver Cowdery, and Hyrum Smith. Brigham Young’s list, given around 1843, also includes Samuel H. Smith, Joseph Smith Sr., and Orrin Porter Rockwell as founding members. Joseph Knight Sr. included Samuel H. Smith, Peter Whitmer Jr., and David Whitmer. David Whitmer gave several lists, some including his brothers John Whitmer and Christian Whitmer. After analyzing all of the evidence, historian Richard Lloyd Anderson concluded that the most likely list of the six founders includes Joseph Smith Jr., Oliver Cowdery, Hyrum Smith, David Whitmer, Peter Whitmer Jr., and Samuel H. Smith.
Doctrine and Covenants 20:5–16
5 After it was truly manifested unto this first elder that he had received a remission of his sins, he was entangled again in the vanities of the world;
6 But after repenting, and humbling himself sincerely, through faith, God ministered unto him by an holy angel, 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, by the means which were before prepared, to translate the Book of Mormon;
9 Which contains a record of a fallen people, and the fulness of the gospel of Jesus Christ to the Gentiles and to the Jews also;
10 Which was given by inspiration, and is confirmed to others by the ministering of angels, and is declared unto the world by them—
11 Proving to the world that the holy scriptures are true, and 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 Thereby showing that he is the same God yesterday, today, and forever. Amen.
13 Therefore, having so great witnesses, by them shall the world be judged, even as many as shall hereafter come to a knowledge of this work.
14 And those who receive it in faith, and work righteousness, shall receive a crown of eternal life;
15 But those who harden their hearts in unbelief, and reject it, it shall turn to their own condemnation—
16 For the Lord God has spoken it; and we, the elders of the church, have heard and bear witness to the words of the glorious Majesty on high, to whom be glory forever and ever. Amen.
Doctrine and Covenants 20:5–15 constitute the earliest official written history of the Church, giving a brief history of the beginning of the Restoration, including the coming forth of the Book of Mormon. The statement that the first elder (Joseph Smith) had a manifestation that he had received a remission of his sins alludes to the First Vision, and it may be the earliest written acknowledgement of the visitation of the Father and the Son (verse 5). In addition, the text acknowledges the faults and foibles of the Prophet, avoiding a claim of infallibility, instead claiming that the Restoration is a work carried out by flawed men and women but overseen by divine power and direction.
The short history also reiterates the purposes of the Book of Mormon. First, the Book of Mormon proves to the world that the holy scriptures are true. It is common in our day to dismiss the Old and New Testaments as the writings of a tribal God to an Iron Age people. However, the Book of Mormon globalizes the saga of the house of Israel and shows that the Lord manifests himself to all nations and carries out His miracles and works among different people.
Second, the Book of Mormon is intended to show that “God does inspire men and call them to his holy work in this age and generation, as well as in generations of old” (D&C 20:11). Moroni prophesied that the record of the Nephites would come forward “in a day when the power of God shall be denied, and churches become defiled and be lifted up in the pride of their hearts; yea, even in a day when leaders of churches and teachers shall rise in the pride of their hearts, even to the envying of them who belong to their churches” (Mormon 8:28). In contrast to this, the Book of Mormon and its charge for men to seek revelation from God with “sincere heart and with real intent” (Moroni 10:5) represent a way for all sincere seekers to find their own inspired call to the work.
Finally, the Book of Mormon is designed to show that God is the same “yesterday, today, and forever” (verse 12). The Book of Mormon demonstrates not only the works and miracles of God in the in the time of the Nephites and Lamanites, but also in the circumstances we live in today. If God spoke to prophets anciently, He can speak to them today. If God performed wonders and miracles in biblical times, He can do so in our time. The world changes at a rapid pace, but the Lord is consistent in His love, His compassion, and His desire to see us gain happiness in this life and eternal life in the next. Moroni directly states that one of the purposes of the Book of Mormon is to “show unto you a God of miracles, even the God of Abraham, and the God of Isaac, and the God of Jacob; and it is that same God who created the heavens and the earth, and all things that in them are” (Mormon 9:11).
Doctrine and Covenants 20:17–28
17 By these things we know that there is a God in heaven, who is infinite and eternal, from everlasting to everlasting the same unchangeable God, the framer of heaven and earth, and all things which are in them;
18 And that he created man, male and female, after his own image and in his own likeness, created he them;
19 And gave unto them commandments that they should love and serve him, the only living and true God, and that he should be the only being whom they should worship.
20 But by the transgression 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.
23 He was crucified, died, and rose again the third day;
24 And ascended into heaven, to sit down on the right hand of the Father, 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 to the end, should be saved—
26 Not only those who believed after he came in the meridian of time, in the flesh, but all those from the beginning, 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 and eternal, without end. Amen.
This section of the Articles and Covenants speaks of the basic beliefs of the Church, paralleling the later Articles of Faith as a brief explanation of the core doctrines of the Church. It emphasizes the fundamental doctrines of the creation of the earth by Jesus Christ under the direction of the Father, the Fall of Adam and Eve, and the redeeming work of Jesus Christ. It is one of the most effective descriptions of the importance of Jesus Christ in our religion.
Throughout his ministry, Joseph Smith often pointed toward the centrality of the Savior and His work in our doctrines and practices. In 1838, when Joseph Smith was asked, “What are the fundamental principles of your religion?” he replied by writing, “The fundamental principles of our religion is the testimony of the apostles and prophets concerning Jesus Christ, ‘that he died, was buried, and rose again the third day, and ascended up into heaven;’ and all other things are only appendages to these, which pertain to our religion.” While the Church is a living organization, constantly receiving new direction to accommodate the needs and circumstances of its members, the fundamental core of our faith is always our testimony of Jesus Christ and His atoning sacrifice.
Doctrine and Covenants 20:29–36
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.
30 And we know that justification through the grace of our Lord and Savior Jesus Christ is just and true;
31 And we know also, that sanctification through the grace of our Lord and Savior Jesus Christ is just and true, to all those who love and serve God with all their mights, minds, and strength.
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 and pray always, 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.
36 And the Lord God has spoken it; and honor, power and glory be rendered to his holy name, both now and ever. Amen.
Latter-day Saints are sometimes criticized for their emphasis on good works, but this passage highlights both the role of the Savior’s grace in our salvation and the purpose of doing good works. The Book of Mormon is clear on the role of grace. King Benjamin taught that the best of us are unprofitable servants (Mosiah 2:21) and Nephi teaches that “it is by grace that we are saved, after all we can do” (2 Nephi 25:23). Latter-day Saints unequivocally believe in salvation by the “merits, mercy, and grace of the Messiah” (2 Nephi 2:8).
To understand how the Saints perceived the relationship between grace and works, we must understand the terms here in the Articles and Covenants. One of the terms we need to understand is the word justified, which is defined as the following in Noah Webster’s 1828 dictionary (a close approximation of how Joseph and Oliver would have used these words): “In theology, remission of sin and absolution from guilt and punishment; or an act of free grace by which God pardons the sinner and accepts him as righteous, on account of the atonement of Christ.” Justification comes through the grace of the Savior, which overcomes our personal sins and allows us to be pardoned. But pardoning a person, or making a sinner righteous, simply removes the punishment. Through the grace of Christ, the demands of justice are satisfied, and we become justified.
The word sanctification teaches something higher and holier than simple justification under the law. Sanctification is defined in Webster’s 1828 dictionary as “the act of making holy. In an evangelical sense, the act of God’s grace by which the affections of men are purified or alienated from sin and the world, and exalted to a supreme love to God.” Both justification and sanctification come through the grace of Jesus Christ, but where justification means the removal of punishment for sin, sanctification means the overcoming of sin. As Elder D. Todd Christofferson explained, “To be sanctified through the blood of Christ is to become clean, pure, and holy. If justification removes the punishment for past sin, then sanctification removes the stain or effects of sin” (“Justification and Sanctification,” Ensign, June 2001). Latter-day Saints do not believe we earn our salvation through good works because salvation in its many forms is a gift given to us through the grace of Jesus Christ. But we do believe that righteous behavior helps to sanctify us and remove the effects of sin. The Savior taught, “Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day” (3 Nephi 27:19–20; emphasis added). Sanctification through Jesus Christ makes us into the kind of people who can arrive in the Celestial Kingdom and live there for eternity.
Doctrine and Covenants 20:37
37 And again, by way of commandment to the church concerning the manner of baptism—All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church.
The final section, verses 37–84, outlines the basic practices and offices of the Church. The instruction begins with the first essential ordinance—baptism by immersion for the remission of sins. The Book of Mormon is emphatic in teaching the essential nature of baptism. Jacob teaches, “And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God. And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned; for the Lord God, the Holy One of Israel, has spoken it” (2 Nephi 9:23–24). Further instructions, including the words of the baptismal ordinances, are found in Doctrine and Covenants 20:68–74.
Doctrine and Covenants 20:38–60
38 The duty of the elders, priests, teachers, deacons, and members of the church of Christ—An 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 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 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,
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 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.
The operations of the basic offices listed here have undergone significant changes during the history of the Church. In Joseph Smith’s time, nearly everyone who occupied the offices of elder, priest, teacher, and deacon were adult men. During the period when Brigham Young served as president of the Church, men holding the Melchizedek Priesthood served as “acting” deacons, teachers, and priests. Beginning in 1877, every young man between the ages of twelve and twenty was expected to hold at least one office in the Aaronic Priesthood, usually that of a deacon, while Melchizedek Priesthood holders continued to act as home teachers and administer the sacrament. Beginning in 1908, the work of the Aaronic Priesthood was realigned with offices linked to age along with new duties and expectations for youth, including handling the sacrament and participating in ward teaching. Throughout the remainder of the twentieth century and into our own time, the ages associated with the offices of the Aaronic Priesthood have continued to change, with more and more emphasis placed on personal growth and preparation.
Though Aaronic Priesthood roles were filled by adult men in Joseph Smith’s time, young men still participated in Aaronic Priesthood responsibilities. For example, in Kirtland, Ohio, William F. Cahoon was assigned to be a ward (home) teacher to visit the Smiths when he was just seventeen years old. When Cahoon knocked, the Prophet came to the door, inviting Cahoon in. Cahoon relates the following about his experience:
They soon came in and took their seats. He [Joseph Smith] then said, “Brother William, I submit myself and family into your hands,” and took his seat. “Now, Brother William,” said he, “ask all the questions you feel like.” By this time all my fears and trembling had ceased, and I said, “Brother Joseph, are you trying to live your religion?” He answered, “Yes.” I then said, “Do you pray in your family?” He said, “Yes.” “Do you teach your family the principles of the gospel?” He replied, “Yes, I am trying to do it.” “Do you ask a blessing on your food?” He answered, “Yes.” “Are you trying to live in peace and harmony with all your family?” He said that he was . . . I then turned to Joseph and said, “I am through with my questions as a teacher; and now if you have any instructions to give, I shall be happy to receive them.”
Doctrine and Covenants 20:61–67
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, or from the conferences.
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, 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.
The law of common consent referenced here is further explained in Doctrine and Covenants 26. The vote mentioned here is a sustaining vote which we see regularly conducted in ward, stake, and general conferences. The “president of the high priesthood” (verse 67) spoken of here can refer to any Melchizedek Priesthood holder who serves in a presiding capacity, but in its fullest sense, it refers to the President of the Church. This title is used for the President of the Church in Doctrine and Covenants 107, which says, “The duty of the President of the office of the High Priesthood is to preside over the whole church, and to be like unto Moses—Behold, here is wisdom; yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the church” (D&C 107:91–92).
Doctrine and Covenants 20:68–70
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 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.
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 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.
Though the ordinance of naming and blessing children is not considered essential for salvation, it is listed here alongside the essential ordinances of baptism and the sacrament. Ideally this ordinance is performed by the child’s father and before the body of the Church. Unlike most priesthood blessings, the blessing begins by addressing Heavenly Father (because the child has no name with which to invoke the blessing), and then the priesthood holder uses his authority to bless the child.
President Russell M. Nelson expressed concern over fathers not understanding the power of the priesthood to bless their loved ones. He remarked, “Not long ago, I attended a sacrament meeting in which a new baby was to be given a name and a father’s blessing. The young father held his precious infant in his arms, gave her a name, and then offered a beautiful prayer. But he did not give that child a blessing. That sweet baby girl got a name but no blessing! That dear elder did not know the difference between a prayer and a priesthood blessing. With his priesthood authority and power, he could have blessed his infant, but he did not. I thought, ‘What a missed opportunity!’“ President Nelson added, “Brethren, we hold the holy priesthood of God! We have His authority to bless His people. Just think of the remarkable assurance the Lord gave us when He said, ‘Whomsoever you bless I will bless.’ It is our privilege to act in the name of Jesus Christ to bless God’s children according to His will for them.”
Doctrine and Covenants 20:71–74
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 of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.
74 Then shall he immerse him or her in the water, and come forth again out of the water.
Undoubtedly influenced by teachings found in the eighth chapter of the book of Moroni, the Articles and Covenants establish that no one should be allowed to make covenants and join the Church until they have reached the age of accountability. The Lord later revealed the age of accountability in Doctrine and Covenants 68, which reads, “And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands” (D&C 68:27).
These scriptural instructions were utilized on the day the Church was organized. Several baptisms were performed, most likely in the nearby Seneca Lake. Among those baptized on the first day of the organization of the Church was the Prophet’s own father, Joseph Smith Sr. In one of the most touching scenes of the early Restoration, Lucy Mack Smith recalled Joseph exclaiming, “Oh, praise to my God! That I have lived to see my own father baptized into the true church of Jesus Christ!” The father of the Prophet had been a religious seeker his entire life, and he had finally entered into a covenant relationship with Jesus Christ through those with the proper authority.
Doctrine and Covenants 20:75–79
75 It is expedient that the church meet together often to partake of bread and wine in the remembrance of the Lord Jesus;
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:
77 O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them; that they may always have his Spirit to be with them. Amen.
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 to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen.
Though Doctrine and Covenants 20 speaks of using wine as an emblem in the sacrament, a later revelation clarified, “For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my eblood which was shed for the remission of your sins” (D&C 27:2). The presiding officers of the Church, holding priesthood keys, have the right to change the wording of essential ordinances as directed by the Lord, and in Sunday services the word “water” has been substituted for “wine” since the early twentieth century, when President Joseph F. Smith began institutional reforms to bring the Saints into greater alignment with the principles in the Word of Wisdom (D&C 89). The change was first implemented on July 5, 1906, when the First Presidency and the Twelve began using water instead of wine in their meetings in the temple, and local congregations soon began the same practice.
The administration of the sacrament holds a unique and central place in worship for Latter-day Saints. President Dallin H. Oaks pointed out the importance of sacrament meeting when he taught, “The ordinance of the sacrament makes the sacrament meeting the most sacred and important meeting in the Church. It is the only Sabbath meeting the entire family can attend together. Its content in addition to the sacrament should always be planned and presented to focus our attention on the Atonement and teachings of the Lord Jesus Christ.”
Doctrine and Covenants 20:80–84
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 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.
These verses show the first step toward Church membership councils, which were formerly known as Church disciplinary councils or Church courts. More information on this practice can be found in Doctrine and Covenants 42:74–93 and 102:13–23. In all its iterations, the driving force behind these meetings is the consideration of how to best assist an individual involved in a serious transgression.
Those involved in transgression, if they are willing, are ministered to by Church members in hopes of helping them through the repentance process. This ministering is done even if the individual’s name has been removed from the records of the Church. President M. Russell Ballard taught, “Church disciplinary action is not intended to be the end of the process—rather, it is designed to be the beginning of an opportunity to return to full fellowship and to the full blessings of the Church. Priesthood leaders try hard to be sensitive to the disciplined person’s needs for understanding, encouragement, counsel, and assistance. They work to see that he or she has regular visits with his or her bishop; that the person has mature, caring home teachers or other specially assigned individuals; and that his or her family receive the attention, counsel, and fellowship they need during this difficult time.”
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