(Scripture Reading Exercise.)

SYMBOLS OF THE ATONEMENT.

[Footnote A: The commemoration of the sacrifice of our Lord is often and I may say generally called Eucharist. "The Lord's Supper, a solemn rite commemorating the dying of Christ for the salvation of men; the Holy Sacrament, the communion of the body and the blood of Christ" (Funk & Wagnall Dic.).]

SPECIAL TEXT: "Except a man be born of the water and of the spirit he can not enter into the kingdom of God." (St. John iii:5.)

"For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come." (I Cor. xi:26.)

DISCUSSION.

1. The Two Great Christian Symbols: The two great Christian institutions of baptism and the sacrament of the Lord's supper have already been alluded to as evidence of the fact of the Atonement.^[A] They are now to be considered as symbols of the Atonement. I take up baptism first, as introduced by the Christ himself among the Nephites, because there more perfectly than elsewhere we have this symbol set forth, and only there, in ancient scripture, is the exact formula of the ceremony given. The account of it in the Nephite record stands as follows:

[Footnote A: Lesson XI which see.]

2. Introduction of Baptism Among the Nephites—Its Formula:

"And he said unto them, on this wise shall ye baptize; and there shall be no disputations among you. Verily I say unto you that who so repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize him; behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now, behold, these are the words which ye shall say, calling them by name, saying:

'Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.'

And then shall we immerse them in the water and come forth again out of the water."^[A]

[Footnote A: III Nephi xi:22-26.]

3. The Symbol of the Atonement in Baptism: In this ordinance we have recognized first of all Jesus Christ in whose authority the administrator acts—"Having authority given me of Jesus Christ," etc.

"I baptize you * * * then shall we immerse them in the water and come forth again out of the water." By this immersion in the water is symbolized the death and burial of the Christ, the Atonement he made for the sins of man. In the coming forth again out of the water, is symbolized the resurrection of the Christ, his triumph over death, the victory side of the Atonement; death is conquered, life is triumphant; Christ is the first fruits of the resurrection and through him all men participate in the resurrection. "For since by man came death by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.'"^[A]

[Footnote A: Cor. xv:21, 22.]

Nor is this all; but in baptism is symbolized the forgiveness of sins to the baptized. John preached "the baptism of repentance for the remission of sins."^[A] Peter commanded the multitude on the day of Pentecost to repent and be baptized in the name of Jesus Christ for the remission of sins.^[B] "Arise and be baptized and wash away thy sins."^[C] "Come unto me and be baptized in my name that ye may receive a remission of your sins."^[D] "Thou shalt declare * * * remission of sins by baptism."^[E] "Preach repentance and remission of sins by way of baptism in the name of Jesus Christ."^[F]

[Footnote A: Mark i:4. Luke iii:3.]

[Footnote B: Acts ii:38.]

[Footnote C: Acts xxii:16.]

[Footnote D: III Nephi xxx:2.]

[Footnote E: Doc. & Cov. Sec. xix:31.]

[Footnote F: Doc. & Cov. Sec. iv:2.]

"Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."^[A]

[Footnote A: Rom. vi:4, 5. See also "The Gospel"—Third Edition, Ch. xvi.]

Baptism then not only becomes a symbol of the Christ's death, burial and resurrection to newness of life; but also the death and burial to sin of the baptized; and his resurrection to a newness of moral and spiritual life. To him it is a birth to righteousness.

Water baptism is completed by the baptism of the spirit, by which man is placed in union with God, through the reception of the Holy Ghost, foreshadowing that more complete union which shall come when man shall dwell in the very presence of God the Father, and God the Son after the resurrection.^[A]

[Footnote A: Doc. & Cov. Sec. xxvi.]

And thus the symbols of the Atonement of Christ to the very uttermost are found in this Christian institution of baptism.

4. Realities Give Virtue to Symbols: Let it be said here, however, and because following the above presentation of baptism it may be seen better than in any other connection, that it is not the physical fact of being immersed in water that brings remission of sins, nor the physical fact of the imposition of hands that re-established the union with God through the medium of the Holy Ghost. These as we have tried to explain are symbols of the deeper and greater realities that produce the results of forgiveness of sins and union with God. Back of the physical fact of baptism is the Atonement of Christ, wrought out by his making satisfaction to the injured honor of God, occasioned by sin, and bringing to pass the resurrection from the dead, because a Lord of life, and having the power to impart life to others, to the dead. Back of the physical fact of the immersion of a man in water, in order to a remission of his individual sins, is the fact that Jesus by his own suffering paid the penalty due to that and every other man's sins in the world, and thus brought all men within the claims of Mercy, and made it possible for the sins of men to be forgiven without violence to the Justice of God. This ordinance of baptism supplies the symbols of these realities; it is, however, in the realities instead of the signs or symbols of the realities whence arises the power of God unto salvation. Still the symbols of the realities may not be dispensed with; they are necessary to the perpetuation, in palpable form, of the realities behind them, hence the Church teaches and will always teach the necessity of conforming to or obeying them; they are but the signs and seals of our salvation, however, rather than the ground of it; and they would have no virtue at all except for the existence of the realities which they image forth to outward senses, and witness to the world the covenant which those who accept the gospel make with God.

5. The Sacrament of the Lord's Supper as a Symbol of the Atonement: This, like baptism, is a permanent Christian institution; and also like baptism it is best set forth in the Nephite scriptures,^[A] the Book of Mormon; for there, and no where else in ancient scripture, is the formula of the institution as given by the Christ to be found. The prayer of consecration of these symbols is of the highest value, and one of the noblest monuments of Nephite or any other Christian literature extant. I give the prayers of consecration together with the introductory remarks of Moroni which declare their origin.

[Footnote A: The best New Testament account of the introduction of the Lord's Supper is (1) That given by Matthew; and (2) by Paul. The first of these is as follows: "And as they were eating, Jesus took bread and blessed it, and brake it, and gave it to the disciples and said, Take eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins" (Matthew Ch. xxvi:26-28).

The second in Paul's first letter to the Corinthians: "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, Take eat; this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood; this do ye, as oft as ye drink of it in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself not discerning the Lord's body" (I Corinthians, Ch. xi:23-29).]

Introduction:

"The manner of their Elders and Priests administering the flesh and blood of Christ unto the church. And they administered it according to the commandments of Christ; wherefore we know the manner to be true; and the Elder or Priest did minister it. And they did kneel down with the Church and prayed to the Father in the name of Christ, saying:

Prayer of Consecration over the Broken Bread—the Body:

"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 hath given them, that they may always have his spirit to be with them. Amen."

"The manner of administering the wine. Behold they took the cup, and said:

Consecration of the Wine—the Blood:

"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."^[A]

[Footnote A: Book of Moroni, Chs. iv and v. Of these formulas I have elsewhere said what Archdeacon Paley has said of the Lord's prayer, when appealing to its excellence as evidence of its divine origin—"For a succession of solemn thoughts, for fixing the attention on a few great points, for suitableness, for sufficiency, for conciseness without obscurity, for the weight and real importance of their petitions, these prayers are without an equal." The composition of them in excellence arises far above any performance that Joseph Smith could be considered equal to; and, in a word, carry within themselves the evidence of a divine authorship. Such passages as these need no argument in support of their divine origin. We may trust entirely to the self-evidence which breathes through every sentence" ("New Witnesses for God," Vol. III, p. 489).]

6. Exposition of the Symbols of the Atonement in Holy Sacrament: In these prayers, the whole scheme of man's salvation is generalized and symbolized. There is a more solemn and awe-inspiring title used in addressing the Deity than is used in the Lord's prayer, but that is wholly warranted from the nature of the prayer of consecration which is to follow—"O, God, the Eternal Father." And this is repeated in the body of both prayers in a second appeal to God the Father. But this does not fall under the head of "vain repetition," since it is the repetition of emphasis, of deep solemnity, as any one will determine if he considers it with attention and will allow for both the solemnity and greatness of the occasion. But not only is God the Eternal Father recognized in this prayer, but the Son also—"We ask thee in the name of thy Son, Jesus Christ," etc. And not only is the Father and Son recognized but the Holy Spirit also—"That they may always have his Spirit to be with them." This prayer of consecration, then, is a confession of faith in the Holy Trinity.

"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." * * * "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." The broken bread is the symbol of the broken or wounded body of the Christ, broken for sinful man. The wine is the symbol of the blood—the blood shed for the sins of men: and the sincere Christian eats of the one and drinks of the other in grateful remembrance of what the Christ has done for him—the suffering he underwent in order to establish justification of man and the forgiveness of his sin under a reign of law, without violence to the Justice of God or the exclusion of Mercy from our earth-scheme of things. In all this the Atonement is recognized and celebrated most beautifully, and its benefits accepted and appropriated by the celebrants. Moreover, they witness in the act of eating and drinking these emblems of the body and the blood of the Christ, "that they are willing to take upon them the name," of the Christ, become "Christians." "And always remember him;" and who could remember him and not with gratitude in view of what he had done for mankind! "And keep his commandments which he hath given them"—a solemn covenant of obedience upon which, as we have seen, depends the reception of the benefits of the Atonement made for man's individual sins—"he [the Christ] became the author of eternal salvation to all them that obey him." And to what end does all this lead—this covenanting to take upon them the name of Christ; to always remember him; to keep his commandments—to what culmination does all this conduct the celebrant? To union with God, the one thing most important; the climax is "that they may always have his spirit to be with them!" Just as the several steps of faith, repentance and baptism culminate in possession of the Holy Ghost.^[A]

[Footnote A: Acts ii:38, 39. Heb. vi:1-6.]

Thus in two paragraphs, making less than fifteen lines of printed matter is given the story of man's redemption, in this symbol of the Atonement—the Lord's Supper. As in the case of baptism, however, I would remind the student that the virtue is not in the symbols, but in the realities they represent; in the actually broken body of Christ—broken by nail-wounds, by crown of thorns, by spear thrusts in the side; by suffering of mental and spiritual agony that made blood-sweat for the body, and torture for the sin-burdened spirit—vicariously suffering for the sins of all men. By these realities was our salvation purchased; and the virtue lies in them, not in the symbols of them. The symbols we use in remembrance of the realities, and without mistaking them for the realities themselves.