Missionaries and the Sacrament

Tyler Johnson, “Missionaries and the Sacrament,” in Selections from the Religious Education Student Symposium, 2004 (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 31–46.

Missionaries and the Sacrament

Tyler Johnson

In the hours preceding Gethsemane’s agony and Judas’s betrayal, the Savior administered the sacrament and commanded, “This do in remembrance of me” (Luke 22:19). Similarly, in this dispensation, the Lord commands Church members to “offer up [their] sacraments upon [His] holy day” (D&C 59:9). Elder John H. Groberg called the sacrament “one of the most beautiful and important ways [we can] ‘come unto Christ and be perfected in Him.’” [1] Yet even members who listen to the prayers each week may fail to capture the ordinance’s importance. In fact, John S. Tanner, academic vice president at BYU, worries that the sacramental prayers’ “very familiarity may breed complacency.” [2] Full-time missionaries may be among those who do not grasp the sacrament’s importance. This is unfortunate because the sacrament offers missionaries blessings they desperately need. Specifically, the sacrament blesses missionaries by allowing them to ponder, repent, have the Spirit, and be one with Christ. Consequently, Latter-day Saint missionaries should cherish the sacramental ordinance.

Reflections During the Sacrament

As missionaries partake of the sacrament and ponder Christ’s life, God will give them deeper understanding and fuller appreciation of Christ’s role in missionaries’ lives. Elder Jeffrey R. Holland of the Quorum of the Twelve explains that the sacramental hymn and the silence that permeates the chapel thereafter provide a contemplative atmosphere for sacrament partakers. He observes, “It should be a powerful, reverent, reflective moment.” [3] What, though, makes this moment powerful for missionaries? Most missionaries know they should think of Christ during the sacrament. This answer, however, is vague and can be unfulfilling. To understand the power of pondering during the sacrament, missionaries will benefit from thinking about how Christ’s life applies to their lives.

For example, consider Christ’s response to tribulation. Missionaries confront unique problems such as slammed doors and Mormon-deriding preachers. Good missionaries walk for miles and return home at night bone-weary. Worst of all, despite wading through affliction (see Helaman 3:34), missionaries often see few results.” Lack of success is especially discouraging because missionaries may feel they are sacrificing in vain. During the sacrament, however, missionaries can realize that Christ too was “a man of sorrows, and acquainted with grief” (Isaiah 53:3). Though Christ “[laid] down his life for his friends” (John 15:18), He will one day exhibit His nail marks and proclaim, “I was wounded in the house of my friends” (Zechariah 13:6). Nevertheless, this ironic tragedy did not dim Christ’s hope. He still preached, “Be of good cheer” (John 16:33). Elder Holland describes Christ’s ignominious suffering, suggesting: “When we, too, . . . face some of that in life, we can remember that Christ was also troubled on every side, but not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.” [4] Thus, during the sacrament, missionaries can find, in the suffering, resilient, and triumphant Christ, a soulmate and exemplar.

Comfortingly, during the sacrament missionaries can also realize Christ understands—intimately and individually—the crosses missionaries alone both suffer and endure (see Jacob 1:8; 2 Nephi 9:18). Missionaries can remember Jesus suffered more than they suffer. More importantly, however, they can realize He suffered what they suffer. The Savior testified, speaking to Joseph Smith in one of the Prophet’s most painful moments, “The Son of Man hath descended below [all things]” (D&C 122:8). Christ’s agony encompassed all other trials. Missionaries can know Christ has carried every cross they bear. Abinadi helps us understand the depth of the Savior’s sacrifice. He quotes Isaiah as saying, “[Christ] hath poured out his soul unto death” (Mosiah 14:12). Isaiah’s imagery implies that the Atonement left Christ an empty vessel. We learn from Alma, however, that that void was filled with empathy’s nectar. Alma preaches that Christ endured “pains and afflictions . . . [in part] that he [might] know according to the flesh how to succor his people according to their infirmities” (Alma 7:11–12). “Succor” suggests that the Savior, through His suffering, attends individually to each anguishing person—including missionaries who sometimes suffer for His sake. During the sacrament, as missionaries ponder the broken bread and poured water, they can begin to fathom Christ’s perfect empathy—an empathy as infinite as His Atonement—and subsequently seek succor at His hands. These realizations and supplications will comfort lonely and melancholy missionaries; these servants of the Lord may even feel “encircled about . . . in the arms of his love” (2 Nephi 1:15).

During the sacrament, missionaries can also contemplate Christ’s perfect obedience. The white book that all missionaries carry instructs, “As an ambassador for the Lord Jesus Christ, learn and obey all mission rules.” [5] Similarly, President N. Eldon Tanner taught that the most important missionary trait is simply “obedience.” [6] Christ perfectly personified obedience. He said, “The Son can do nothing of himself, but what he seeth the Father do” (John 5:19). Elder Neal A. Maxwell discusses Christ’s perfect example of obedience and says, speaking of Christ’s prayer in Gethsemane, “Our great Example showed us the pattern by His life, and then in his most desperate hour (Luke 22:41–43) summed up in five words for all time the way of both the Master and His disciple: ‘Not my will, but thine.’” [7] Christ was submissive and obedient even when He perhaps did not want to be. Many missionaries struggle to obey. Some have difficulty obeying rules and others do not want to accept their president’s leadership decisions. All missionaries can benefit, during the sacrament, by pondering the Savior’s obedience so they can pattern their lives after His.

In addition, the sacrament provides a sacred time for missionaries and members to ponder the Savior’s charity. In D&C 4:5, the Lord instructs missionaries that “faith, hope, charity and love, with an eye single to the glory of God, qualify [them] for the work.” President Benson likewise taught, “You will not be an effective missionary . . . unless you learn to love.” [8] The sacrament can emphatically remind missionaries of the Savior’s perfect love. Though Jesus Christ created the earth, He willingly “descended below all things” to save us (D&C 88:6). Jesus loved us enough to give His “back to the smiters” that “with his stripes we [might be] healed” (Isaiah 50:6; 53:5). Not only does Christ love us enough to die for us, He loves us perfectly. Mormon reminds us, “Charity is the pure love of Christ” (Moroni 7:47; emphasis added). Gleaming like a brilliant diamond, Christ’s love for us is without flaw, blemish, or smudge. As missionaries watch the priests prepare the bread and water, they might think similarly to John Tanner, who wrote:

As I partake of the bread, I remember the physical suffering of our Lord. I recall the barbs of the scourge on his back, the bite of the thorns on his brow. I recollect the weight of the cross which he dragged through the dusty streets, his labored journey to Golgotha, the place of a skull. I think about nails, about the tearing thud as the cross was dropped into place, about the cruel crucifixion which allowed the victim no relief as he shifted his weight back and forth from feet to arms. And finally, I remember that all this pain was voluntary, for either our Redeemer or the Father could have put a stop to it at any time. . . . As I drink from the cup, I remember the spiritual anguish of the Lord as he somehow took upon himself our sins. I remember Gethsemane, where blood issued forth from every pore, so great was his agony and his compassion. [9]

The Atonement’s miracle is not Christ’s gruesome suffering alone, nor even fully His willingness to suffer. Instead, it is His motivation that is miraculous: He loved us enough to stay His lips and suffer for our sakes. The sacrament provides a powerful atmosphere for missionaries to ponder this perfect love. Additionally, during the sacrament, reflective missionaries’ own love will deepen. As they ponder on the Savior’s life, they will learn how to become better missionaries.

Repentance Through Partaking of the Sacrament

Still, the sacrament is more than a memorial—it is a powerful catalyst for positive change. While edifying, remembering Christ is not enough. Even receiving comfort at the Lord’s hands is insufficient. Instead, during the sacrament missionaries must recommit to live the gospel. The sacrament will then provide them a weekly opportunity to become more Christlike.

The sacrament can help missionaries improve themselves weekly. President Ezra Taft Benson taught, “The missionary is entitled to inspiration in choosing his personal goals; and when he has sought the Lord through prayer and meditation, he will be motivated best by those goals he selects himself and commits himself to attain.” [10] As missionaries strive to follow President Benson’s counsel, the sacrament provides moments of “reflection and resolution,” wherein missionaries commit to improve. [11] W. Cole Durham Jr. suggests, “If we approach the sacrament each week in the attitude of actively bringing a personal, specific offering—a humble promise to conquer a weakness that is separating us from the Savior—the sacrament will take on an infinitely richer meaning in our lives.” [12] Missionaries, then, can combine President Benson’s counsel with Brother Durham’s: as the Spirit directs missionaries to set goals, they can use the sacrament to help them focus on achieving those goals.

Further, the sacrament provides an opportunity for spiritual cleansing. President Brigham Young emphatically taught that missionaries must be clean: “If the Elders cannot go with clean hands and pure hearts they had better stay here. . . . [Be] clean . . . from the crown of the head to the soles of your feet; then live so every hour. Go in that manner, and in that manner labor, and return again as clean as a “piece of pure white paper. This is the way to go; and if you do not do that, your hearts will ache.” [13]

The sacrament provides repentant missionaries an opportunity to be regularly cleansed of sin. Elder Dallin H. Oaks taught that “partaking of the sacrament should . . . be preceded by repentance.” [14] Through the sacrament, the Lord cleanses repentant missionaries. Elder Groberg tells of a woman who had sinned. Her bishop directed that she refrain from taking the sacrament for some months. As she attended sacrament meeting without partaking of the sacrament, “her desire to worthily partake of the sacrament increased, [and] true fundamental changes began to take place in her life and in her actions and in her thinking.” Finally, it came time for her to partake again of the sacrament. As she sat in church that Sunday, she wondered, “Am I really worthy?” and she simultaneously thought, “Oh, how I desire [to partake].” Elder Groberg recounts, “Then the tray was coming down her very row. Now her husband was holding the tray in front of her! Tears streamed down her face. There was a barely audible sob of joy, ‘Oh!’ as she reached for the emblem of the Lord’s love for her.” [15] For this woman, the sacrament became a powerful symbol of her return to the Lord. Hopefully, missionaries will not need to experience sacramental “droughts” to appreciate the ordinance’s cleansing effects. Instead, Elder Dennis B. Neuenschwander promises that if we worthily partake of the sacrament, we can “‘retain a remission’ of [our] sins.” [16] Accordingly, Elder Oaks notes, “How grateful we are that the Lord has provided a process for each baptized member of His Church to be periodically cleansed from the soil of sin.” [17]

“That they may always have thy spirit to be with them”

A successful missionary must have the Spirit. In D&C 50:17, the Lord asks, “He that is ordained of me and sent forth to preach the word of truth by the Comforter, in the Spirit of truth, doth he preach it by the Spirit of truth or some other way?” His response to his own question stings: “If it be by some other way it is not of God” (D&C 50:18). Similarly, Brigham Young taught, “But if [an Elder] does not [teach] under the influence of the Spirit of the Lord, he cannot enlighten that congregation . . . , it is impossible.” [18] On the other hand, the Lord will work miracles through a missionary who is guided by the Spirit. Elder Oaks explains, “[The] Spirit—the Holy Ghost—is our comforter, our direction finder, our communicator, our interpreter, our witness, and our purifier—our infallible guide.” [19] The Spirit comforts missionaries in affliction, He directs them to those who seek the truth, He communicates between their spirits and investigators’, He blesses the missionaries with the gift of tongues, He witnesses the truth of their message, and He washes them clean. While the Lord commands missionaries not to teach if they do not have the Spirit, He works miracles through missionaries who do.

Unfortunately, missionaries sometimes forfeit their right to have the Spirit. Mormon, commenting on the apostatizing Nephites, wrote, “The Spirit of the Lord did no more preserve them . . . because the Spirit of the Lord doth not dwell in unholy temples” (Helaman 4:24). Through repentance and worthy participation in the sacrament, the Spirit returns to cleanse the missionary. Elder Oaks explains, “One of the primary purposes and effects of this renewal of covenants and cleansing from sin is ‘that [we] may always have his Spirit to be with [us]’ (D&C 20:77).” [20]

The Sacrament and the At-one-ment

Even beyond having the Spirit, however, God wants us to be “one” with Him. In the great Intercessory Prayer, Christ pled to the Father for unity with His disciples, hoping “they may be one, as we are” (John 17:11). The Savior expanded His desire, explaining, “Neither pray I for these alone, but for them also which shall believe on me through their word” (John 17:20). Christ wants all members of the Church to be one with God. This unity is especially important to missionaries, who represent Christ. Now, note the Savior’s words in John 6:56–57: “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.” The Savior implies that the sacrament unifies Christ and His believers—including His missionaries.

Christ and the Father are one. Abinadi powerfully describes Christ’s unity with His Father, saying, “Even so [Christ] shall be led, crucified, and slain, . . . the will of the son being swallowed up in the will of the Father” (Mosiah 15:7; emphasis added). Swallowed food becomes part of the partaker. Abinadi indicates Christ’s will became part of the Father’s. While the Father and the Son maintain separate identities, Christ submitted Himself so completely to His Father that it is as if they became one (see Joseph Smith—History 1:16–17). This concept is evident throughout the scriptures. For example, Nephi writes, “And now, behold, . . . this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end” (2 Nephi 31:21; see also Mosiah 15:1–5; Alma 11:44; 3 Nephi 11:27; Mormon 7:7). Thus, Christ has allowed His will to be totally “swallowed up” in that of His Father.

Christ wants members of His Church to be similarly unified with Him. He pled that His disciples might be one as He and His Father are one (see John 17:11). Similarly, in this dispensation the Master said, “If ye are not one ye are not mine” (D&C 38:27). Christ not only hopes we will be unified, He commands us to be. King Benjamin explained this commandment when he said every man should be “willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father” (Mosiah 3:19). A young child may generally obey his parents; but God’s Firstborn always obeyed His Father. In fact, Elder Holland says, “In [Christ’s] life and especially in His death, Christ was declaring, ‘this is God’s compassion I am showing you, as well as that of my own.’” [21] King Benjamin directs his listeners to mimic this submissiveness by subjecting their wills to the Father’s. Importantly, however, when a man obeys the Father, the man retains his agency and his identity. Elder Maxwell explained: “There are those who are exceedingly anxious to proclaim, ‘I did it my way!’ Such selfish assertions are seen by some as a validation of individuality, while obedience to God is seen as a lessening of self. Yet obedience to God is really what makes the flowering of the full self possible.” [22] Christ wants men to maintain their individuality. Still, He pointedly commands them to subject themselves to God.

Unity with God is especially important for missionaries. Elder Bruce R. McConkie taught missionaries to represent Christ by emulating Him. Indeed, a missionary should say, “[The Savior] is my Master. . . . My voice is his voice, and my acts are his acts; my words are his words, and my doctrine is his doctrine—for I am his agent.” [23] Submissiveness, and its resulting unity, is the defining trait of a great elder. Elder M. Russell Ballard has recently called for the “greatest generation of missionaries” to “rais[e] the bar” in their work. [24] Missionaries will reach this goal only when they more closely emulate the Savior. The sacrament fosters such emulation.

Partaking of the sacrament symbolizes the meshing of a person’s will with God’s. When we partake of the sacrament, the emblems become part of us. Just as Christ’s will was swallowed up in His Father’s, partaking of the sacramental emblems symbolizes that we are allowing God’s will to become part of us.

Further, through the sacrament, members of the Church covenant to “take upon them the name of [God’s] son, and always remember him, and keep his commandments” (Moroni 4:3). By so doing, we promise to become one with the Savior. Those who desire unity with God must keep the Savior’s commandments (see John 14:15). Furthermore, always is a demanding adverb—partakers of the sacrament promise to consistently and enduringly keep their covenants. Finally, the promise to take upon us Christ’s name promotes powerful unity. Bearing another person’s name is a sacred responsibility. President George Albert Smith once dreamt of his dead grandfather, whose name he bore. President Smith relates: “When Grandfather came within a few feet of me, . . . he looked at me very earnestly and said: ‘I would like to know what you have done with my name.’ Everything I had ever done passed before me. . . . I smiled and looked at my grandfather and said: ‘I have never done anything with your name of which you need be ashamed.’ He stepped forward and took me in his arms.” [25]

The scriptural metaphor of a child submitting to his father has already been discussed. It is important to note, however, that a child also bears his father’s name. This observation yields an important truth: when members partake of the sacrament consciously and sincerely, they take upon them Christ’s name and become Christ’s spiritual offspring. This understanding illuminates Alma’s penetrating question, “My brethren of the church, have ye spiritually been born of God?” (Alma 5:14) and King Benjamin’s declaration, “Because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you” (Mosiah 5:7). This symbolism should have special meaning for missionaries, who so desperately need to be one with God. It is both fitting and telling that missionaries are the only members who physically don Christ’s name. A missionary’s nametag symbolizes his spiritual parentage: Christ gives worthy missionaries new life; consequently, they receive Christ’s image in their countenances (see Alma 5:14). Therein we see a spiritual application of Lord Byron’s couplet: “Yet in my lineaments they trace / Some features of my father’s face.” [26] Just as a boy resembles his father, missionaries come to resemble Christ. Those who say missionaries glow really see Christ’s countenance glowing in His spiritual children.

Also, by taking His name upon them, missionaries can receive Christ’s authority. Elder Oaks explains that in the Old Testament, God told the children of Israel “when they entered the promised land there should be a place where the Lord their God would ‘cause his name to dwell’” (Deuteronomy 12:11). After citing other similar examples, Elder Oaks concludes, “The scriptures speak of the Lord’s putting his name in a temple because he gives authority for his name to be used in the sacred ordinances of that house. . . . Willingness to take upon us the name of Jesus Christ can therefore be understood as willingness to take upon us the authority of Jesus Christ.” [27] Members who partake of the sacrament accept the responsibility of bearing Christ’s name. Accordingly, He grants them authority to fulfill their responsibilities in His kingdom. This authority is especially important for missionaries, who are to “preach the gospel to every creature, acting in the authority which I [the Lord] have given you” (D&C 68:8).

Conclusion

Some might argue that the blessings missionaries receive from the sacrament are not unique. After all, while the sacrament fosters pondering, missionaries can reflect on Christ at any time. Likewise, missionaries can set and work to achieve goals without the sacrament. Some might even argue that the sacrament is not essential for repentance. Nevertheless, the sacrament brings unique blessings. Speaking of ordinances generally, the Prophet Joseph said: “Reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience through the ordinances of God set forth for that purpose.” [28] Ordinances particularly allow missionaries to come to know God. So, while it may be true that missionaries can remember Christ anywhere and at any time, the sacrament provides a uniquely conducive environment for doing so.

The sacrament is, as Elder Groberg commented, an unparalleled opportunity to draw near to the Savior. Whether by remembering, repenting, or reuniting, missionaries can, during the sacrament, become one with the Savior. Further, from this unity springs new life. Elder Groberg suggests: “All life as we know it comes about through the joining of two separate elements—each necessary. The Savior, through his infinite atonement, provides that vital element for us. He asks us to provide the other element—even a broken heart and a contrite spirit—for he will not force us. Think of the symbolism. Think of the power for bringing about a newness of life by worthily partaking of the sacrament.” [29] Elder Groberg suggests that, in the sacrament, the oneness between the Savior and the partaker should be as complete as that between a husband and wife. A married couple’s unity should be perfect. In fact, it is only within the bonds of marriage that the Lord allows couples to practice unity’s ultimate symbol. Elder Holland comments that within marriage, and especially during physical union, “one man and one woman . . . are as nearly and as literally one as two separate physical bodies can ever be.” [30] It is from that unity that new life springs. And, while there is no direct tie between this “sacrament” and the sacrament of the Lord’s Supper, the similarity is nevertheless powerful. Sexual union symbolizes spiritual union from which new life is born. Likewise, new life can spring from union during the sacrament of the Lord’s Supper.

Consequently, through the sacrament the Lord reaches out, touches our souls, and changes our natures. C. S. Lewis points out, “in one sense, the road back to God is a road of moral effort, or trying harder and harder. But in another sense it is not trying that is ever going to bring us home. All this trying leads up to the vital moment at which you turn to God and say, ‘You must do this. I can’t.’” [31] So it is with missionaries’ souls and with missionary work. Therein lies a paradox. A missionary, valiant though he may be, cannot make himself great, Christ, however, can. Christ does not really ask the missionary to be great, anyway. Christ only requires that the missionary bring a broken heart and a contrite spirit. In the end, that is all the missionary has to offer. Elder Maxwell explains that “the submission of one’s will is really the only uniquely personal thing we have to place on God’s altar. The many other things we ‘give,’ . . . are actually the things He has already given or loaned to us. However, when you and I finally submit ourselves, by letting our individual wills be swallowed up in God’s will, then we are really giving something to Him!” [32]

Missionaries seem to sacrifice many things: money, time, comfort, jobs, and school. In the end, however, it is in sacrament meeting that a missionary can offer up his unique gift to God. In that moment of communion with Christ, the missionary approaches the divine altar and there lays his broken heart. Christ, then, touches that heart, heals it, and changes it so it becomes like His. The sacrament is powerful because therein a missionary submits to divine rebirth. Elder Maxwell pleads, “Christ paid such an enormous, enabling price for us! Will we not apply His Atonement in order to pay the much smaller price required for personal progress?” [33] In the sacrament we apply His Atonement: the missionary gives the only offering he can give, and God changes the missionary as only the Master can.

The Lord invites all members to partake of the sacrament weekly. If this privilege has become, for members or missionaries, commonplace, we ought to consider our ways and make necessary changes. Missionaries, who especially need to be one with God, should take special care to let the sacrament—with all its layers of symbolism, reminders, and powers—seep into, saturate, and expand their souls. If they do so, in that holy ordinance they will not only remember God but they will come to know Him better. They will fulfill Christ’s supplication and challenge to “be one, even as [Christ and the Father] are one” (John 17:22). In so doing, they will become His worthy representatives because, in that sacramental moment, they put off the natural man and put on Christ, and He begets them anew as His spiritual children.

Notes

[1] John H. Groberg, “The Beauty and Importance of the Sacrament,” Ensign, May 1989, 38.

[2] John S. Tanner, “Reflections on the Sacrament Prayers,” Ensign, April 1986, 7.

[3] Jeffrey R. Holland, “‘This Do in Remembrance of Me,’” Ensign, November 1995, 68.

[4] Holland, “‘This Do in Remembrance of Me,’” 69; see also 2 Corinthians 4:8–9.

[5] Missionary Handbook (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1990), 13.

[6] Teddy E. Brewerton, “Obedience—Full Obedience,” Ensign, May 1981, 68.

[7] Neal A. Maxwell, “Not My Will, But Thine” (Salt Lake City: Bookcraft, 1988), 144.

[8] Ezra Taft Benson, The Teachings of Ezra Taft Benson (Salt Lake City: Bookcraft, 1988), 206.

[9] Tanner, “Reflections on the Sacrament Prayers,” 9; emphasis in original.

[10] Benson, Teachings, 200.

[11] Howard W. Hunter, “Thoughts on the Sacrament,” Ensign, May 1977, 25.

[12] W. Cole Durham Jr., “The Sacrament and Covenant-Making,” Ensign, January 1978, 46.

[13] Brigham Young, Discourses of Brigham Young, comp. John A. Widtsoe (Salt Lake City: Deseret Book, 1925), 323.

[14] Dallin H. Oaks, “Always Have His Spirit,” Ensign, November 1996, 61.

[15] Groberg, “Beauty and Importance of the Sacrament,” 39.

[16] Dennis B. Neuenschwander, “Ordinances and Covenants,” Ensign, August 2001, 24.

[17] Dallin H. Oaks, “The Aaronic Priesthood and the Sacrament,” Ensign, November 1998, 38.

[18] Brigham Young, in Journal of Discourses (London: Latter-day Saints’ Book Depot, 1854–86), 1:3.

[19] Oaks, “Always Have His Spirit,” 61.

[20] Oaks, “Always Have His Spirit,” 61.

[21] Jeffrey R. Holland, “The Grandeur of God,” Ensign, November 2003, 72; emphasis in original.

[22] Maxwell, “Not My Will, But Thine,” 7.

[23] Joseph Fielding McConkie, The Bruce R. McConkie Story: Reflections of a Son (Salt Lake City: Deseret Book, 2003), 215.

[24] M. Russell Ballard, “The Greatest Generation of Missionaries,” Ensign, November 2002, 48, 47.

[25] George Albert Smith, “Your Good Name,” Improvement Era, March 1947, 139.

[26] Quoted in Jeffrey R. Holland, “The Hands of the Fathers,” Ensign, May 1999, 16.

[27] Dallin H. Oaks, “Taking upon Us the Name of Jesus Christ,” Ensign, May 1985, 81.

[28] Joseph Smith, Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith (Salt Lake City: Deseret Book, 1976), 324; emphasis in original.

[29] Groberg, “Beauty and Importance of the Sacrament,” 40.

[30] Jeffrey R. Holland, Of Souls, Symbols, and Sacraments (Salt Lake City: Deseret Book, 2001), 18.

[31] C. S. Lewis, Mere Christianity (New York: Harper Collins, 1952), 146.

[32] Neal A. Maxwell, “‘Swallowed Up in the Will of the Father,’” Ensign, November 1995, 24.

[33] Neal A. Maxwell, “‘Apply the Atoning Blood of Christ,’” Ensign, November 1997, 24.