SERMON ON THE TRUE, THE IMPORTANT, THE AESTHETIC, AND THE INESSENTIAL: PRIESTHOOD ORDINANCES AND LDS CHURCH PRACTICES (Prepared as a Priesthood lesson for the Bucharest Second Branch 1994) There are important differences between what is true, what is important, and what is aesthetic, but inessential; just as there is a difference between a Branch of the Church and a Ward, between a Mission District and a Stake. We are going to speak this morning -- and maybe next week -- of some of these differences -- because they are not only important, they are essential to our salvation. The LDS Church is essentially a non-professional organization, run by faithful local members who hold down full-time professions or jobs, just as in Christ's day. It will be remembered that Peter was a fisherman, Luke a physician, Matthew a customs agent, and Paul a tentmaker. Districts and Branches are "start-up" organizations. They are customarily elements of missions, often presided over by missionaries until capable local priesthood leaders are found and trained to take over. Eventually, as the Church becomes established membership-wise and finance-wise, wards and stakes staffed by local leaders are created to take the place of branches and districts. Stakes are permanent gathering spots and places of refuge for the saints. When times of trouble come, the stake organization should be able to provide a cadre of stable government for the members who reside therein as well as a welfare framework to look after their temporal needs. Wards are the constituent units of stakes, usually numbering from five to eight or ten in number and with membership running between 300 and 600 persons. Bishops, unlike Branch Presidents, are ordained officers of the priesthood. A Bishop is a Bishop for life, as are Priests, Elders, High Priests, and Apostles -- though with the strength of the Church today, bishops often serve for only six or seven years, before being relieved. Not infrequently a bishop is again after a period called to serve again (sometimes as bishop of the same ward, sometimes of a different one). Naturally, he need not be ordained again. As well as being President of the Priests Quorum, and of his ward at large, he is a Judge in Israel responsible for settling the small temporal problems which arise among the members. He is in effect Father of his ward, charged especially with caring for widows and orphans. Not long ago bishops often served for 25 years or more. Indeed, Orson F. Whitney, who was grandfather of a childhood friend and bishop of the ward adjoining the one I grew up in, served as bishop for almost thirty years, during which time he was called away to serve twice as mission president, his counselors keeping his ward running in his absence. He was finally released when he was called to the Quorum of the Twelve. I myself knew only two bishops until I left on my mission. Both of these bishops made it a point to have an experienced individual give a talk at least once a year on the difference between church practice and church doctrine: between the essential and the ephemeral. Both were aware that the Great Apostacy took place when, in the often well-intentioned process of trying to make the Primitive Church more acceptable to the society of the time, Roman Court dress was adopted for church officials and church doctrine was accomodated to Greek philosophy which reigned supreme in the academies of the day. As time went on, because of these compromises, people became confused between what was basic church teaching and what was merely outward practice, and between fundamental church doctrine and philosophical musings. In time, the form of dress used in performing church rites, the order of worship, i.e. the precise ritual followed and words said, apparently became more important in the minds of many than correct doctrine or the spiritual authority of the person performing the rite. As an example, when a young North African boy Athanasius (who later bcame known to history as Saint Athanasius) was sporting with a friend in the sea and playfully baptized him in the name of the Father, and of the Son, and of the Holy Ghost, a passing priest pronounced the baptism authentic because the proper form of words had been used, without respect to the fact that the boy Athanasius was not a validly ordained priest. Following this precedent, even today, if a Catholic child appears to be on the verge of death and a priest is not available, a nun or other unordained person can in extremis baptize the individual. Both the Catholic and Orthodox worlds were forced to this position because they lost remembrance of vicarious ordinances and the power of the priesthood to seal on this side of the veil ordinances valid beyond death and throughout all eternity. In the Restored Church however knowledge has been authoritatively revealed that "All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made amd entered into and sealed by the Holy Spirit of Promise of him who is anointed, both as well as for time and for all eternity, and that too most holy, by the revelationa and commandment of mine annointed, whom I have appointed on the earth to hold this power . . are of no efficacy virtue or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead." (D&C 132:7). The Lord warned his followers of this when he was still on earth, saying "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils, and in thy name done many marvelous works? And then will I profess unto them, Depart from me, ye that work iniquity'"(Matt. 7:22). But where valid priesthood authority is involved in such acts under the New and Everlasting Covenant, the Lord has said, "then it shall be written in the Lambs Book of Life that [if] they commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them in time and throughout all eternity; and shall be of force when they are out of this world; and they shall pass by the angels and the gods which are set there, to their exaltation and glory in all things as has been sealed upon their heads, which glory shall be a fulness . . . forever and ever." (D&C 132:19). The Church in Romania is only four years old. We have been a separate mission of the Church for only a few months. It is important that members be taught carefully not to confuse doctrine and practice: that you should not become upset should a new mission president, or a new branch president, change some practice you have come to consider in your mind an essential element of the doctrine of the Restored Church. This is exactly what caused problems in the Primitive Church and led to the Great Apostacy. Nor need I remind you that there have been Missions where without such careful innoculation this very problem has arisen in our times. So let's get down to what is TRUE, what is IMPORTANT, what is merely AESTHETIC, and what is actually INESSENTIAL. In this connection, it should be understood that many teachings of both the Catholic and Orthodox (as well as some of the less radical Reformed churches) retain many teachings of early Christianity -- though often in changed form, and with some of the most important doctrines lost entirely). Let us compare, and then discuss somewhat, some of these basic teachings. The Sacraments : ORTHODOX/CATHOLIC/LUTHERAN/ANGLICAN LATTER-DAY SAINT 1) baptism (performed in infancy) baptism (performed not earlier than eight years of age) 2) confirmation (usually performed confirmation (performed soon after at about 8 years - baptism) reminiscent of the original teaching) 3) communion (administered by priest, rarely -- always at Easter) holy sacrament (administered by priests, & deacons each time Saints meet) 4) matrimony (performed by priest matrimony (performed in temple by -- "until death do ye part". High Priest for Time and All Eternity. 5) Holy Orders (for select few) Ordination to Priesthood (for all worthy members) 6) Confession/Penance (to priest, Confession (to God in personal including relative- prayer. Important ly minor offenses) matters affecting others or the Church at large, to Bishop). 7) Extreme Unction (until recently, Blessing of the Sick (whenever only near time of death) seriously ill) 8) Blessing of infants (shortly after birth, to give name and blessing 9) Temple Endowment (prior to mission or marriage) 10) Dedication of Home and/or Grave 11) Patriarchal Blessing/Father's blessing DISCUSSION OF WHAT IS ESSENTIAL AND WHAT IS ONLY PREVAILING CUSTOM IN ADMINISTERING THE SACRAMENTS OF THE PRIESTHOOD Let's say a few words about each of these ordinances, starting with some comments on attire. DRESS: For baptisms, many wards in the established Stakes of Zion maintain white clothing for use both by those being baptised and those performing the baptism. It should be understood that this is nothing more than aesthetic custom. Use of white clothing has no bearing on the efficacy of the baptism. It is doubtful in the extreme that Philip took time to change into white clothing when he baptized the Ethiopian eunuch (Acts 8:36-39). And it is certain that early Mormon missionaries did not employ white clothing either for themselves or those they baptized in farm ponds or nearby streams following outdoor meetings. Use of white clothing contributes to the symbolism of the ceremony, is visually pleasing, and is not to be discouraged. But it is not an essential element of valid baptism and those focussed on salvation should not confuse form with substance. In nearly all Christian churches, on the other hand, there is a special, often elaborate form of dress for priests, and no ceremony would be considered appropriately performed if the priest should not don his liturgical robes. As earlier stated, in many cases these are based on the apparel of the Roman Imperial Court of the Second and Third Centuries, A.D. While there is indeed a priestly form of dress in the Restored Church, such robes are based on a revealed pattern more akin to the dress employed by the Priests in the Tabernacle and Temple of Ancient Israel and is worn only in LDS Temples during the highest liturgical rites of the Church. Dress for LDS officials for all other purposes is otherwise according to the appropriate dress code for business or government affairs. This means that the attire of LDS officials varies somewhat from country to country and culture to culture. In some societies it is considered inappropriate for priests to bless the sacrament or deacons to pass it other than dressed in a lounge suit with white shirt and tie, more or less as a missionary would appear. Wearing long hair by priesthood bearers is discouraged. In Latin America, where members are sometimes less well-off, clean Levis and a Guayabara shirt are considered appropriate. In Africa the dashkili is often worn (see below for more on a form for blessing the the sacrament used by some Africans). It is important to recognize that dress has no bearing on the validity of church ordinances, but out of respect, those serving at the table of the Lord's Supper should wear the best clothing they possess. The same can be said for those presiding at services as well as those attending them. BLESSING INFANTS Christ set the example for blessing little children when he called them to him and blessed them. Children are blessed in the LDS Church for several reasons. First, it introduces a new Member of Record to the congregation. This encourages marriage, child-bearing, and legitimacy (though a blessing should not be witheld from any child. The stigma of a child's being born out of wedlock should not attach to the child, who is born as innocent as any other child entering this world -- nor on a repentant mother). Second, it gives the child an earthly name by which he (or she) shall be known on the records of the Church. Third, it presents an opportunity to pronounce a blessing of Heaven on the child and on his/her parents. No specific form of prayer is required for this purpose. A new priesthood member should pay close attention to the forms used by more experienced members in performing this and other priesthood ceremonies. The essential elements are to state the priesthood authority by which the ceremony is undertaken, invoke the name of Jesus Christ, bestow the name chosen by the parents (the branch clerk and/or branch president should try to discourage bizarre or unusual names, but must never overrule the parents in this regard. Most parents elect Bible or Book of Mormon or family names). The one giving the blessing (wherever possible this should be the father, grandfather, or uncle) should then pronounce any words of blessing inspired by the Spirit, again invoking the authority of the priesthood, and concluding in the name of Jesus Christ. It is not necessary to invite a large number to participate in the ceremony: the circle should not be overly extended. Only members of the Melchizadec priesthood should participate. It is not necessary to bounce the baby while pronouncing the prayer. Nor is it essential to hold the child up for inspection following the blessing. Children whose parents have joined the Church and who desire a blessing for a child too large to be held yet not approaching baptismal age may be seated on a chair for the ceremony, as if they were to be confirmed. BAPTISM This is one of the two external ordinances of the Church (i.e. performed outside of the temple) where a specific form of prayer is essential for the ordinance to be considered valid (the other is the sacrament prayer). The one performing the ordinance enters the water with the individual being baptized, and standing on his/her left side, takes the individual by the right hand (or wrist: some choose to leave the baptizee's hand free to pinch the nose to avoid inhaling water). With his right hand raised to the square, he then states the person's full name, pronounces the prayer (the exact words of which will be given by the branch president, missionaries, or authority recording the ceremony), and lays the individual backwards into the water, supporting his/her back with his right hand. Care should be taken that the knees not arise above the water. Two previously appointed witnesses will attest that the individual has been completely immersed in the water and that the ceremony has otherwise been correctly accomplished (if not, it must be repeated until every element has been carried out correctly). CONFIRMATION Confirmation may take place immediately following the baptism, on the following Sunday, or the succeeding Fast Meeting. There is no firm rule, and custom varies according to Mission President or Stake President preference (or in accordance with the parents' desires, and Presiding authority approval, if for example relatives have come a long distance for the baptism and wish also to observe the confirmation). Again, there is no set form of words, but after addressing the individual by his/her full name, the one performing the ordinance should assert the priesthood authority under which the ordinance is being performed and to say at an appropriate point early in the prayer, "Receive the Holy Ghost" (a command to so live that the Holy Chost will make His abode with the one receiving the ordinance), and conclude, as with all prayers in the Church, in the name of Jesus Christ. SACRAMENT PRAYER We have already said something about the dress of those preparing, administering, and passing the sacrament. It is important that the sacrament table be laid well before the beginning of the meeting. Nothing is more disturbing to the spirit of preparation for taking the sacrament than deacons/ priests walking through the service during the prelude music to set the table while the presiding authorities wait at the podium to start the meeting. It has become customary to cover the sacrament table and the trays with white linen, often elaborately embroidered. One should recognize this as an aesthetic contribution to the service. It is not essential. Indeed, the bread may remain uncovered on plain plates, the water in a single vessel on an unadorned table if suitable linen is unavailable. It is doubly essential to understand that there is no requirement that the sacrament cloths be turned back in any particular pattern as the sacrament is blessed, i.e. that it has no bearing on the validity of the blessing whether the covering is completely removed from the table at the time the bread is being prepared, or if it is merely folded back to cover the water trays while the bread is prepared and blessed. It is important however that any inexperienced deacons have been walked through the passing ceremony by their group Advisor in advance of the meeting so that there will be a minimum of awkwardness and inexperience shown while the sacrament is actually passed to the congregation. The priests at the table should pronounce the prayers at a moderate pace and in a clear voice. They should speak in a moderately loud, firm voice, and using the pronunciation they would use on a formal public occasion. They, as well as well as the Presiding officer, have responsibility for keeping their eyes on the congregation to be sure no one is missed. Those on the stand should be conscious that they are setting an example of reverence, avoiding all fidgeting or whispering. In some wards and branches it is customary for the priests to kneel together as one of them pronounces the prayer. In others, the priests no praying remain seated. In still others, the non-praying priests stand. There is no standard rule in this regard. Some converts from Islam have the custom of prostrating themselves with their forehead to the ground while pronouncing the sacramental prayer. This is a clear carry-over from the muslim manner of solemn prayer. At least one senior LDS authority has stated that this is neither to be reproved nor encouraged. It is merely a different usage of custom. What is essential in administering the sacrament is that it be done by one having valid priesthood authority, who holds at least the office of priest, that the ceremony be performed with clean hands, pure heart, and serious intent, and that the revealed form of the prayer be adhered to. While, again, it is not a factor affecting the validity of the sacrament, ALL who take the sacrament tokens should do so in a reverential and repentant frame of mind, and using their RIGHT hand to serve themselves. Small children should be assisted by their parents in learning this usage. This is a symbol, small though it may be, of respect for the Saviour, who sits on the right hand of the Father. Similarly, it is important that time be given to the deacon serving the stand to give the bread (and afterwards the water) to the presiding officer as the Lord's representative. If the District or Mission President, or his agent, is present, he should be accorded this honor. Immediately the presiding officer has eaten (or drunk), the other deacons may start passing to the congregation. Time should not be wasted waiting for all others on the stand to partake of the sacrament. CONFESSION Latter-day Saints need not confess their shortcomings publically or to their bishop before partaking of the sacrament or participating in other ceremonies of the Church (except as discussed below). Such confession should be done each morning and evening in personal prayer. Such matters are between the member and the Lord. At times, however, one may find one has committed a rather more serious breach of faith involving another member. In such cases the either the offended or offending party should approach the other in an attempt to rectify matters (see D&C 42:88). Only if one cannot resolve the affair with one's brother or sister after such approach should one approach the Branch President/Bishop (D&C 42:99). From time to time one may become involved in a matter which brings, or might bring opprobrium on the Church at large (this would almost always involve civil or criminal offenses). Or involving a matter of grave moral concern. In these cases one is obliged by one's membership in the Church to discuss the matter with one's Branch President/Bishop -- whose lips are sealed by his position as Judge in Israel (other than possibly seeking private counsel in the matter from his ecclesiastical superior). When one partakes of the sacrament, having taken one's problems to the Lord in private prayer, or to the Lord's Judge, where indicated, one can be assured that eating and drinking from the Lord's table constitutes a renewal of all one's promises from Him, including the ceremonial remission of sin and rebirth which took place at baptism: one thereupon becomes as innocent and clean as one leaves the sacrament meeting as a new-born babe or newly baptized member. BLESSING THE SICK While no Saint will want to weary the Lord by constantly approaching Him for each minor ache and pain of life, Latter-day Saints are taught that we shouldn't wait until we are on our death bed before seeking the Lord's blessing in illness. Whenever an individual, or any member of his/her family is sick -- especially small children, or those entering hospital for surgery, or those approaching a physician for diagnosis of a serious condition, it is appropriate, as well as an indication of faith, to call on one's Home Teachers or other appropriate priesthood brothers for a blessing. No special form of words is indicated. One of the Melchizidec priesthood members should anoint the person seeking the blessing with previously consecrated pure vegetable oil (by preference olive oil which has been used since time immemorial by reason of the long life of the olive tree and nourishment offered by its fruit), calling him by name and asserting the priesthood authority by which the annointing has taken place. He then briefly concludes in the name of Jesus Christ, and the second brother, again calling the individual by name and involing his priesthood authority and in the name of Jesus Christ pronounced a prayer of healing, faith, or sealing up as the Spirit may indicate, and then concludes the prayer in the name of Jesus Christ. OTHER BLESSINGS Latter-day Saints recognize several other forms of priesthood prayer not used in other Christian churches. The first is the Patriarchal Blessing. This is given only upon recommendation from one's bishop or Mission President of someone of experience and some maturity in the Church to a regularly ordained Patriarch of the Church. It consists of a declaration of one's lineage as a descendant or adopted member of Israel plus words of guidance and counsel for one's life. A record os such blessings is kept, one for the individual, one for the archives of the Church. A Father's Blessing is somewhat similar to that of a Patriarch, though no declaration of lineage is involved. It may be recorded for the individual's records, but copies are not sent to the Church. Father's blessings may/should be sought at special turning points in children's lives -- upon leaving for school, a mission, or military service; approaching marriage; in making important career choices, etc. Latter-day Saints often seek a blessing from priesthood authority upon their home, following marriage, or construction (or purchase) of a new residence. Similarly, it is customary for Latter-day Saints to have a priesthood holder (often a branch president, close friend, or senior family member) dedicate the cemetary plot where a loved one is to be buried. This is done by priesthood authority, in the name of Jesus Christ, and often includes a blessing that the plot will be protected through the years as a final resting place for the individual (called by name) until the day of the resurrection. The Spirit at times dictates whether he/she will be called forth in the first, or a subsequent, resurrection.