The founding of Mormonism in the
early nineteenth century brought into force the claim for divine renewal of
ancient doctrine. Joseph Smith found in his translation of the Book of
Mormon that the Eucharist was administered on this continent to the
Nephites. This gave to the Church a second ancient text by which belief in this
doctrine could be standardized. The new scripture again equated the elements of
bread and wine of the flesh and body of Christ. (3 Nephi 20:3) It is
interesting to note, however, that this repeated terminology never did incite
in Mormonism any claim to the real presence of Christ in the elements. The
sacramental prayers, the oldest in existence, emphasize the memorial and covenantal
nature of the Eucharist. (Moroni 4:3; 5:2)
The Doctrine and Covenants
enjoins partaking of the sacrament and repeats the sacramental prayers in the
framework of modern revelation. (D&C 20:75-79) Information is given that
the emblems are inconsequential and that anything partaken of in the proper
spirit might be used. (D&C 27:2)
The Latter-day Saints have
offered little to the basic philosophy of the Eucharist. Negatively they have neglected
or openly denounced the real presence of Christ and transubstantiation. The
sacramental meal has come to be primarily a memorial of Jesus’ suffering and a rededication
to previously made covenants. The prayers are claimed to be authoritative when
spoken by a priesthood holder and thus are a real contribution to the Christian
life. Joseph Smith emphasized that “hearts be humble and that evil be put away
so that the Spirit of the Lord might abound. (Teachings of the Prophet
Joseph Smith, pp. 98-99) Brigham Young calls the sacrament a “solemn
ordinance” and asserts that the sacrament is necessary to salvation. (Discourses
of Brigham Young, pp. 265-66) (Eldon L. Haag, “Historical Development of The
Holy Eucharist,” a Term Paper Presented to Dr. Milton Backman, Church History
657, June 29, 1962, pp. 6-7, emphasis in bold added; copy in my possession)
