Historical Background
For a more complete historical background, see Revelations in Context
Lyndon W. Cook
Known as the "Articles and Covenants of the Church of Christ," section 20 served as a constitution for the restored Church.1 The revelation was at once a formal declaration of belief as well as a written modus operandi for administering the affairs of the divine organization.2 Authored by Joseph Smith and Oliver Cowdery, section 20 soon became a standard against which proper conduct and procedure were measured. The writing of this revelation was begun sometime in 1829 but apparently not completed until after 6 April 1830.3 Section 20 was first presented to the Church membership for sustaining vote on 9 June 1830 at the first conference of the Church in Fayette, New York. The "Articles and Covenants" were read aloud to the congregation almost as a routine requirement at the early Church conferences. But as Church leaders became more conversant with the revelation, an entire reading became less frequent. The continual reference to the revelation, evidenced throughout Church records during the life-time of Joseph Smith, served to teach proper Church policy and procedure to leader and layman alike. (The Revelations of the Prophet Joseph Smith, p.31)
Smith and Sjodahl
The Church was organized on the 6th of April, 1830, in the home of Peter Whitmer, Sr., at Fayette, N.Y. After prayer the Prophet asked those present if they were willing to accept him and Oliver Cowdery as teachers and to organize the Church. The vote was affirmative and unanimous. Then the Prophet ordained Oliver Cowdery an Elder, whereupon Oliver ordained him to the same office. They had received the Melchizedek Priesthood under the hands of Peter, James and John, out of which all the offices in the Church come. . . . After the ordination, they partook of the Sacrament, and then they confirmed all the members present. The Spirit of the Lord fell upon the little group of Saints. Some prophesied; all were filled with joy. The SIX ORIGINAL MEMBERS of the Church were, Joseph Smith, Jr., Hyrum Smith, Samuel H. Smith, Oliver Cowdery, Peter Whitmer, Jr., and David Whitmer. (Doctrine and Covenants Commentary, Sec. 20, p.112–p.113)
Overview
Consider how basic the elements of this section are to the foundation of the Church. This was no haphazard list. No wonder it was read at every conference.
1. Joseph Smith (vv. 2–7)
2. The Book of Mormon (vv. 8–16)
3. Pillars of Eternity (vv. 17–26)
- Existence of God
- Creation
- Fall
- Atonement
4. Nature of the Godhead (vv. 27–28)
5. Qualifications for baptism (v. 37)
6. Responsibilities of priesthood officers (vv. 38–60)
7. Mission of the Church (v. 59)
8. Meeting schedules (vv. 61–67)
9. Responsibilities of members (vv. 68–84)
10. Manner of baptism and sacrament (vv. 72–79)
D&C 20:1
"the Church of Christ"
The Church is the organized Priesthood of God, the Priesthood can exist without the Church, but the Church cannot exist without the Priesthood. (James R. Clark, Messages of the First Presidency, Vol.6, p.45)
“agreeable to the laws of our country”
The Church was organized under the laws of the State of New York, which required that a society should have no fewer than six members, to be recognized under the law. It was organized in accordance with a divine command, for God requires His children to conform to all just laws. (Smith and Sjodahl, Doctrine and Covenants Commentary, Sec. 20, p.98–p.99)
“April 6th”
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Verse 2
Joseph Smith, Apostle and first elder of the Church
D&C 20:8-16 The Book of Mormon
Encyclopedia of Mormonism, Vol.2, p. 601
E. B. Grandin Press, on which pages of the first edition of the Book of Mormon was printed, August 1829 to March 1830, in Palmyra, New York. What significance is there in these dates and D&C 20?
Ezra Taft Benson, “The Book of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 6
The Book of Mormon is the keystone of testimony. Just as the arch crumbles if the keystone is removed, so does all the Church stand or fall with the truthfulness of the Book of Mormon. The enemies of the Church understand this clearly. This is why they go to such great lengths to try to disprove the Book of Mormon, for if it can be discredited, the Prophet Joseph Smith goes with it. So does our claim to priesthood keys, and revelation, and the restored Church. But in like manner, if the Book of Mormon be true—and millions have now testified that they have the witness of the Spirit that it is indeed true—then one must accept the claims of the Restoration and all that accompanies it.
Neal A. Maxwell, But for a Small Moment, p.61
Thus the coming forth of this book [the Book of Mormon] carries with it powerful proof that Jesus Christ lived and yet lives. He was and is the Only Begotten Son of the Father. He is our resurrected Lord and Savior. We should not underestimate the need for such persuading and convincing power in a world in which so many are ambivalent.
D&C 20:9 How does the Book of Mormon contain “the fulness of the gospel of Jesus Christ”?
Ezra Taft Benson, “The Book of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 5–6
The Book of Mormon is also the keystone of the doctrine of the [page 6] Resurrection. As mentioned before, the Lord Himself has stated that the Book of Mormon contains the “fulness of the gospel of Jesus Christ” (D&C 20:9). That does not mean it contains every teaching, every doctrine ever revealed. Rather, it means that in the Book of Mormon we will find the fulness of those doctrines required for our salvation.
D&C 20:17-26 The four pillars of eternity (compare Alma 18:24-39; 22:8-14)
D&C 20:28 “The Father, Son, and Holy Ghost are one God”
Mosiah 15:2 How the Father and Son are the same
Bruce R. McConkie, The Promised Messiah, p.5 - p.6
the Father, Son, and Holy Ghost are one God in a sense far greater than merely being one in purpose
Bruce R. McConkie, The Promised Messiah, p.9
In the exalted family of the Gods, the Father and the Son are one. They have the same character, perfections, and attributes. They think the same thoughts, speak the same words, perform the same acts, have the same desires, and do the same works. They possess the same power, have the same mind, know the same truths, live in the same light and glory. To know one is to know the other; to see one is to see the other; to hear the voice of one is to hear the voice of the other. Their unity is perfect. The Son is in the express image of his Father's person: each has a body of flesh and bones as tangible as man's
D&C 20:30-31 Justification and Sanctification
Moses 6:60 Justification and Sanctification
Justification:
Harold B. Lee, Stand Ye In Holy Places, p.51-52
I want to comment about this one statement: "by the Spirit ye are justified." Now I've struggled with that statement, and I have found a definition that seems to indicate to me what I'm sure the Lord intended to convey. The definition that I think is significant says: "Justify means 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.
Sanctification:
Encyclopedia of Mormonism, Vol.3, SANCTIFICATION
Sanctification is the process of becoming a saint, holy and spiritually clean and pure, by purging all sin from the soul.
Smith and Sjodahl, Doctrine and Covenants Commentary, Sec. 20, p.104
31. Sanctification is the work of the Holy Spirit by which he who is justified is enabled to keep the Commandments of God and grow in holiness.
Journal of Discourses, Vol.2, p.123, Brigham Young, April 17, 1853
When the will, passions, and feelings of a person are perfectly submissive to God and His requirements, that person is sanctified. It is for my will to be swallowed up in the will of God (Helaman, 3:35). When you become like God.
The process of overcoming our fallen nature by being justified and sanctified through the atonement of Jesus Christ can be compared to an artist’s canvas. When we enter mortality we are clean and innocent, without sin (see D&C 93:38) like anew canvas. Because of fallen our natures we break the laws of God, become guilty of sin and unclean. This is like making our canvas “dirty”. Since no unclean things can enter in to the presence of God we become cut off from his presence. By paying the penalties required for breaking law, the atonement of Jesus Christ provides the power (grace) necessary to forgive us our sins and restore us to a right relationship with God (justification). We can obtain this grace through our faith in Jesus Christ. We show our faith through our willingness to repent, enter it to a covenant relationship with God by baptism, and endure in faith to the end (D&C 20:25-29, 37). Thus by obedience to Christ’s law we can be declared righteous, forgiven of our sins by the Holy Ghost. Our canvas can become clean again.
However, this only restores us to where we were before, to a clean canvas. Baptism for the remission of sins is not enough for our exaltation; we have only entered the “straight and narrow path which leads to eternal life” (see 2 Nephi 31:18-20). In order to enjoy eternal life with God, we must not only get our canvas clean again we must keep it clean and develop Christlike qualities. This requires that not only our sins be forgiven but that we also lose the desire to sin. Through continued obedience to the ordinances and covenants of the gospel and a determination to serve God with our mights, minds, and strength those who are justified can receive the guidance of the Holy Ghost who will tell and show us all things we should do, helping us keep our canvas clean (see 2 Nehpi 23:3-5; D&C 20:31). Through this poer of the Holy Ghost those justified (righteous, living in conformity to God’s law) can continue to change their fallen nature by obtaining a might change of heart, Christ’s image in their countenance, having no desire to do evil, and become perfected in Christ (see 2 Nephi 31:13-21; Mosiah 5:2-5;Alma 5:10-15; Moroni 10:32-33). Now our canvas can become a beautiful canvas of the divine nature. Our partaking of the sacrament worthily enables us to renew our commitment in this process on a weekly bases (see “Insights and Commentary for D&C 20:37, 72-79).
D&C 20:37 Qualifications for baptism
Smith and Sjodahl, Doctrine and Covenants Commentary, Sec. 20, p.105
There are three requirements of an applicant for baptism: (1) He must be humble, so that he asks for it as a favor. He who comes with broken heart and contrite spirit is in the proper frame of mind for that ordinance; (2) He must show before the Church that he is repentant and willing to take upon him the name of Jesus Christ (Sec. 18:21). This confession is made before the Church when it is made in the presence of an Elder, or Elders, representing the Church; (3) he must manifest by his works that he has received the Spirit. An infant cannot comply with these conditions.
It seems that the key to understanding this phrase comes by reading the earlier part of verse 37. One comes to be baptized with a “broken heart and contrite spirit” and “witness before the Church,” meaning as Elder L. Tom Perry taught, a representative of the Church like the Bishop, that they have “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.” They further manifest the Spirit has come upon them and motivated them to change their hearts and abandon habits or practices that would separate them from the spirit. These efforts [works] to repent will have brought the spirit into their lives giving them greater desire and ability to repent and receive a remission of their sins. Then as explained in similar language in Moroni 6:1-4, “after they have been received unto baptism” they “were wrought upon and cleansed by the power of the Holy Ghost.”
The statements below may also help add further insight to the meaning of the passage in D&C 20:37.
Bruce R. McConkie, A New Witness for the Articles of Faith, 243
Baptism is for the remission of sins. No unclean thing can enter the kingdom of God or dwell in his holy presence. Figuratively speaking, sins are washed away in the waters of baptism; in the literal sense, they are burned out of a human soul as though by fire upon the receipt of the Holy Ghost.
Russell M. Nelson, CR Oct. 2005. 90
Conversion is a turning from the ways of the world to, and staying with, the ways of the Lord. Conversion includes repentance and obedience. Conversion brings a mighty change of heart. [See Mosiah 5:2; Alma 5:12–14.] Thus, a true convert is “born again,” [See John 3:3–7; 1 Pet. 1:23; Mosiah 27:24–26; Alma 5:49; Alma 7:14; Moses 6:59; Joseph Smith Translation, Gen. 6:62.] walking with a newness of life. [See Rom. 6:3–4.]
As true converts, we are motivated to do what the Lord wants us to do [See Mosiah 5:2–5.] and to be who He wants us to be. [See 3 Ne. 27:21, 27.] The remission of sins, which brings divine forgiveness, heals the spirit.
How do we know if we are truly converted? Self-examination tests are available in the scriptures. One measures the degree of conversion prerequisite to baptism. [see D&C 20:37; Mosiah 18:10] Another measures our willingness to serve others.
James E. Faust, CR, Oct 2006, 58
Spiritual nourishment prepares us for baptism. This preparation includes humbling ourselves before God, having “broken hearts and contrite spirits,” repenting of all our sins, being “willing to take upon [us] the name of Jesus Christ,” and manifesting “by [our] works that [we] have received of the Spirit of Christ.” (D&C 20:37)
Dallin H. Oaks, CR, Oct. 1996, 81
In the waters of baptism we witness to the Lord that we have repented of our sins and are willing to take his name upon us and serve him to the end (see D&C 20:37). The effects are described by Nephi: “For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost” (2 Ne. 31:17; see also Moro. 6:4).
D&C 20:38 What is the meaning of “elder”?
Harold B. Lee, Improvement Era, June 1970, p.63
The term "elder," which is applied to all holders of the Melchizedek Priesthood, means a defender of the faith. That is our prime responsibility and calling. Every holder of the Melchizedek Priesthood is to be a defender of the faith.
D&C 20:38-59 What role did priesthood play in the organization of the church?
D&C 11:15 Don’t just “suppose that you are called”
Joseph Fielding Smith, Church History and Modern Revelation, Vol 1, p.52
It is quite the common thing [page 53] in the world for men to assume authority and to act in the name of the Lord when he has not called them. No man is authorized to act in the name of the Lord, or to officiate in any ordinance, unless he has been properly called. For this reason the Priesthood was restored and the Church organized. When this revelation was given the Church had not been organized. Presumably some of those who sought light and the will of the Lord, felt that when the Lord spoke to them, they were authorized to go forth to act in his name.
D&C 20:59 Mission statement of the Church
Ezra Taft Benson, “Come unto Christ, and Be Perfected in Him,” Ensign, May 1988, 84
May we all go to our homes rededicated to the sacred mission of the Church as so beautifully set forth in these conference sessions—to “invite all to come unto Christ”
D&C 20:60 Ordained to the priesthood by the power of the Holy Ghost (see also Moroni 3:4)
Moroni 3:4 How did they ordain people “by the power of the Holy Ghost?”
Book of Mormon Institute Student Manual p.508
A man may properly wire his house for electricity, observing the code most carefully. Still, if the power company refuses to connect him to the power source, no lights or heat will come on in his house. He could turn switches to no avail. For the priesthood to be conferred, the one conferring must have the power, which power is conveyed to another only when the one conferring has permission to do so.
Teachings of the Prophet Joseph Smith, Section Five 1842–43, p.243
We believe in the gift of the Holy Ghost being enjoyed now, as much as it was in the Apostles' days; we believe that it [the gift of the Holy Ghost] is necessary to make and to organize the Priesthood, that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, and in revelations, in gifts, and in healings; and that these things cannot be enjoyed without the gift of the Holy Ghost.
D&C 20:61-63 Conferences
“For the next six months, your conference edition of the Ensign should stand next to your standard works and be referred to frequently. As my dear friend and brother Harold B. Lee said, we should let these conference addresses ‘be the guide to [our] walk and talk during the next six months. These are the important matters the Lord sees fit to reveal to this people in this day (in Conference Report, Apr. 1946, p. 68)’” (Ezra Taft Benson, “Come unto Christ, and Be Perfected in Him,” Ensign, May 1988, 84).
“In a few days there opens another general conference of the Church. The servants of the Lord will counsel us….What you shall gain will depend not so much upon their preparation of the messages as upon your preparation for them” (Boyd K. Packer, Follow the Brethren, BYU Speeches of the Year [Mar. 23, 1965], 10).
“If you trust God enough to listen for His message in every sermon, song, and prayer in this conference, you will find it” (Henry B. Eyring, Ensign, Nov. 2010, 73)
“The Lord will reveal to His prophets absolutely anything that He feels is necessary to communicate to us….Pay attention and follow their instruction and suggestions, and I testify to you that your life will be completely blessed” (Elder Claudio R. M. Costa, Ensign, Nov. 2010, 11, 13).
“In our general conference messages….If we teach by the Spirit and you listen by the Spirit, some one of us will touch on your circumstance, sending a personal prophetic epistle just to you” (Jeffrey R. Holland, Ensign, May 2011, 112-113).
“Conference time is a season of spiritual revival when knowledge and testimony are increased and solidified…” (Howard W. Hunter, Ensign, Nov. 1981, 12).
“The most important prophet, so far as you and I are concerned, is the one living in our day and age to whom the Lord is currently revealing His will for us...” (Ezra Taft Benson, 1980 Devotional Speeches of the Year, 26-30)
“The prophet is not required to have any particular earthly training or credentials to speak on any subject or act on any matter at any time” (Ezra Taft Benson in Costa, Ensign, Nov. 2010, 11).
“The prophet tells us what we need to know, not always what we want to know” (Ezra Taft Benson, in Costa, Ensign, Nov. 2010, 11).
“Because the Lord is kind, He calls servants to warn people of danger….[T]he warnings of most worth are about dangers that people don’t yet think are real” (Henry B. Eyring, Ensign, Nov. 1998, 32).
“When we sustain the President of the Church by our uplifted hand…it also means that we covenant with God that we will abide by the direction and the counsel that come through His prophet” (David B. Haight, CR. Oct 1994, 16-17).
D&C 20:64 Get a license from the Bishop to perform ordinances away from home
“Inform the Bishop, and procure a license from him agreeable to the revelation, by so doing you will prevent confusion and disorder” (Teachings of the Prophet Joseph Smith, pp. 21-22).
D&C 20:70 Why do we bless babies?
James R. Clark, Messages of the First Presidency, Vol.2, p.311
This is a direct command of Jehovah, and as such should be studiously complied with without hesitancy or objection, we think quite a number of excellent reasons can be adduced to prove that this command is attended with beneficial results to babe and to parents, who by bringing their child before the Church manifest their faith in the sight of their brethren and sisters, in God's word and in his promises, as well as their thankfulness to him for increasing their posterity and for the safe delivery of his handmaiden.
D&C 20:72-74 Baptismal and sacramental prayers
Mark E. Peterson, Prayer, p. 60
Baptism . . . is a constant reminder of the death, burial, and resurrection of the Lord Jesus Christ. . . . Baptism then, as a symbol of this vital part of the Lord’s atonement, becomes one of our most sacred and essential ordinances, one that the Lord himself has safeguarded against disputation, against changes in the mode of its administration . . .“Part of that safeguard is the divine prescription of the actual words to be said by the officiating priesthood holder. Not any words will do. The Lord did not leave this ceremony to the individual desires of any and all who might seek to perform it. Baptism is vital and unchangeable it must be performed in the precise manner prescribed directly by revelation.
D&C 20:74, 76 Are men only to be ordained to the Priesthood?
Three times in these two verses the pronoun “he” is used in referring to the one holding the priesthood and administering in the ordinances of the priesthood. In many instances of foreign languages, the masculine pronoun “he” is a universal reference to both men and women. However in the English language this is not the case. In addition, no thoughtful reader could make that claim because the word is placed right next to the phrases “himself or herself” and “him or her.” Interestingly, this is the only instance of “himself or herself” in the standard works. The phrase “him or her” appears in only one other passage—a few verses in Doctrine and Covenants 42.
Moroni 4:3 Take upon you the name of Christ
David O. McKay, Gospel Ideals, p.146
We witness, promise, obligate ourselves, in the presence of one another, and in the presence of God, that we will do certain things? . . .We are willing to take upon ourselves the name of the Son. In so doing we choose him as our leader and our ideal; and he is the one perfect character in all the world.
Henry B. Eyring, “That We May Be One,” Ensign, May 1998, 67
First, we promise to take His name upon us. That means we must see ourselves as His. We will put Him first in our lives. We will want what He wants rather than what we want or what the world teaches us to want.
Bruce R. McConkie, The Promised Messiah, p.363
Family members bear the family name; by it they are known and called and identified; it sets them apart from all those of a different lineage and ancestry. . . . Do they themselves become Christs? Not in the sense that they are called upon to atone for the sins of others . . . But they do carry his name and are obligated to bear it in decency and dignity. No taint of shame or disgrace, no sliver of dishonor must ever be permitted to attach itself to that name
Moroni 4:3; 5:2 “Always remember Him”
Mosiah 13:30 This was also the purpose of the Law of Moses.
30 Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him.
Dallin H. Oaks, “Always Remember Him,” Ensign, May 1988, 30
If we keep our covenant that we will always remember him . . . His teachings and his example will guide and strengthen us in the way we should live. The effect was described in the words . . . “Try to remember, and if you remember, then follow.”
Henry B. Eyring, “That We May Be One,” Ensign, May 1998, 67
We promise always to remember Him. We do that every time we pray in His name. Especially when we ask for His forgiveness, as we must do often, we remember Him. At that moment we remember His sacrifice that makes repentance and forgiveness possible. When we plead, we remember Him as our advocate with the Father. When the feelings of forgiveness and peace come, we remember His patience and His endless love. That remembering fills our hearts with love.
David O. McKay, Gospel Ideals, p.146
We witness, promise, obligate ourselves, in the presence of one another, and in the presence of God, that we will do certain things? . . .That we will always remember him. Not just on Sunday, but on Monday, in our daily acts, in our self- control. When our brother hurts us, we are going to try to master our feelings and not retaliate in the same spirit of anger. . . That's the spirit of the Christ, and that's what we have promised—that we will do our best to achieve these high standards of Christianity, true Christian principles.
Robert D. Hales, “In Remembrance of Jesus,” Ensign, Nov. 1997, 25
How we treat our family members, our neighbors, business associates, and all we meet will reveal if we have taken His name upon us and do always remember Him. How we conduct our lives, all we do and all we say, reflects on how we remember Him. Here it is as an end. Now we will look at it as a means to another end.
Henry B. Eyring, “Always Remember Him,” Ensign, May 1995, 25
I climbed into the front seat of the car . . . After we had become acquainted, I leaned back over the seat and asked, “What would you like to know about?” Both of them, eagerly and almost in chorus, said, “Tell us how we can become more humble.” You might have struggled with that as I did. . . . they already had the first lesson in their hearts. The fact that they even asked meant that they had gone beyond being overwhelmed by their doubts about themselves to hope that if they would just submit, if they could just learn what to do, they could be better. If I had the chance again, I would . . . have given them just this one bit of counsel . . . “Always remember him” (Moro. 4:3; Moro. 5:2; D&C 20:77, 79).
Moroni 4-5 Through the sacrament we can receive the benefits of baptism
Melvin J. Ballard, Improvement Era, October 1919, pp1026-27
If we have done wrong; if ther is a feeling in our souls that we would like to be forgiven, then the method to obtain forgiveness is not through rebaptism . . . but it is to repent of our sins . . . and then repair to the sacrament table where, if we have sincerely repented and put ourselves in proper condition we shall be forgiven.
Dallin H. Oaks, “Always Have His Spirit,” Ensign, Nov. 1996, 61
In partaking of the sacrament, we can renew the effects of our baptism.. . . The renewal of our covenants by partaking of the sacrament should also be preceded by repentance . . . (see 2 Ne. 2:7; 3 Ne. 12:19; D&C 59:8). Then, as we renew our baptismal covenants and affirm that we will “always remember him” (D&C 20:77), the Lord will renew the promised remission of our sins.
Moroni 4-5 The importance of the sacrament
What should be done during the sacrament.
Delbert L. Stapley, “The Sacrament” BYU Speeches of the Year, 1956, sited in the Ludlow, Companion, p. 332-333
There are only three prayers that the Lord has revealed to the Church, and two of them have to do with the ordinance of the sacrament. . . . In partaking of the sacramental emblems, we should always call to mind Christ’s suffering and sacrifice, the death upon the cross. . . . The sacrament is so sacred that it is recommended during the sacramental services, that no music be played, nor should there be any distractions whatsoever during the service. It is a time for meditation, a time for resolve, not a time for visiting, nor the chewing of gum, as so many people do, nor permitting our minds to dwell upon other things foreign to the sacred ordinance of the sacrament itself.
Richard G. Scott, Mission President’s Seminar 2004,
The sacrament uses all five senses and the spirit.
This is great for the young men in your classes to hear.
Robert D. Hales, “If Thou Wilt Enter into Life, Keep the Commandments,” Ensign, May 1996, 35–36
You young deacons, teachers, and priests: Are you worthy to officiate in the preparation, passing, and blessing of the sacrament? These are sacred responsibilities. The bread and water are emblems of our Savior’s flesh and blood; they represent His atoning sacrifice.
Think of that for a moment. The sacrament that you administer each [page 36] week is in remembrance of the Atonement of Jesus Christ. The wondrous gift of the Atonement overcomes physical death unconditionally, and it is infinite because it is for all who have lived or will ever live in mortality. Through the Atonement, we are all redeemed from the Fall of Adam and will be resurrected.
However, for the full blessings of the Atonement to take effect in our lives and allow us to return to live with our Heavenly Father, we must repent of our sins and be faithful in obeying the commandments of God. Thus, the redemptive blessings of repentance and forgiveness are an important part of the Atonement, but they are conditional upon our faithfulness in obeying the commandments and the ordinances of God.
Oh, how the Lord blesses worthy bearers of the Aaronic Priesthood who bless and pass the sacrament to faithful members of the Church in His memory! And how He blesses those who partake of the sacrament worthily! If you are worthy to participate in the administration of the sacrament, you will be worthy to receive the Melchizedek Priesthood at the appropriate time and enter the temple to take upon yourselves covenants with the Lord.
D&C 20:75-79 Sacrament meeting
The Teachings of Spencer W. Kimball, p.514
Sacrament meetings are for worship. We attend sacrament meetings to worship the Lord. If the meeting is conducted or if we attend with any other thought, we have missed the spirit of the occasion.
This quote also goes with vv. 29 “worship” the Father
Teachings of Spencer W. Kimball, p.220
We go to worship the Lord. It is an individual responsibility, and regardless of what is said from the pulpit, if one wishes to worship the Lord in spirit and in truth, he may do so by attending his meetings, partaking of the sacrament, and contemplating the beauties of the gospel. If the service is a failure to you, you have failed. No one can worship for you; you must do your own waiting upon the Lord. (FPM 271)