Moroni 5:1-2; Moroni 6:1-9

Chapter 5

The mode of administering the sacramental wine is set forth. About A.D. 401–21.

When the Savior instituted the sacrament among the Nephites, he gave them instructions about the manner in which the wine [today, water] is to be administered. “And this shall ye always do to those who repent and are baptized in my name; and ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you” (3 Nephi 18:11).

Moroni then records the words of the blessing on the water.

“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.”

The church used wine as a part of the sacrament in the beginning. When in Harmony, PA, Joseph was going out to purchase the wine for the sacrament. He was met by a heavenly messenger and received a revelation concerning the use of wine as a part of the sacrament. He was told, “For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins” (D&C 27:2).

Since August 1830, the Church has used water to represent the blood of Christ.

When we partake of the water, we are to “do it in remembrance of the blood” of Christ (Moroni 5:2).

We promise to “always remember him” (Moroni 5:2). “Likewise also the cup after supper, saying, This cup is the new testament [GR covenant] in my blood, which is shed for you” (Luke 22:20).

“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 it, in remembrance of me” (1 Corinthians 11:25).

In return, we will “have his Spirit to be with [us]” (Moroni 5:2).

Chapter 6

Repentant persons are baptized and fellowshipped—Church members who repent are forgiven—Meetings are conducted by the power of the Holy Ghost. About A.D. 401–21.

In this chapter, Moroni outlines the procedures for administering baptism and conducting church meetings. He tells us “elders, priests, and teachers were baptized” (Moroni 6:1).

“The ‘priests and teachers’ referred to throughout the Book of Mormon are often—although not always—two distinct groups, even though, undeniably, the book often attributes teaching functions to its priests. ‘Priests’ and ‘teachers’ are mentioned in close proximity to one another twenty-two times in the Book of Mormon, and in every instance except one ‘teachers’ are mentioned after ‘priests,’ suggesting that they might represent a subordinate priesthood office among the Nephites as they do in the church today. (It is clear from Moroni 3 that the offices were distinct, at least in later Nephite practice.)”[1]

Those who are baptized would “[b]ring forth therefore fruits worthy of repentance” (Luke 3:8).

Moroni taught only those who have “brought forth fruit meet that they were worthy of it” (Moroni 5:1). Moroni wording is similar to Matthew 3:8, those being baptized were to bring “forth therefore fruits meet [GR appropriate to, worthy of] for repentance.”

Jacob emphasized the importance of baptism early in Nephite history. “And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God” (2 Nephi 9:23).

Christ taught the Nephites, “ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God” (3 Nephi 11:38).

Those who were to be baptized were to come “forth with a broken heart and a contrite spirit” (Moroni 6:2). Additionally, they were to witness to the church they had “truly repented of all their sins” (Moroni 6:2).

“Moroni helps us understand how we can teach by the Spirit without replacing, diluting, or dismissing the Holy Ghost as the real teacher. Moroni said the Saints conducted their experiences ‘after the manner of the workings of the Spirit.’ This requires more than just having the Spirit with us. To conduct ourselves “after the manner” of the Holy Ghost means that we may need to change our way of teaching to emulate the way the Holy Ghost teaches. As we align our manner with the Holy Ghost’s manner, then the Holy Ghost can teach and testify without restraint. This important alignment may be illustrated by the following example.”[2]

Those who were baptized “took upon them the name of Christ, serving Him to the end. Christ asked the Nephites, “Have they not read the scriptures, which say ye must take upon you the name of Christ, which is my name” (3 Nephi 27:5).

After being baptized, they were cleansed by the power of the Holy Ghost. Their names were recorded, and were numbered among the church, that they might obey the word of God. “And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save” (2 Nephi 31:19).

“A second key to ensuring those we teach and lead are ‘nourished by the good word of God’ (Moroni 6:4) is also found in the Savior’s direction ‘to preach my gospel by the Spirit, even the Comforter which was sent forth to teach the truth’ (D&C 50:14; emphasis added). Not only are the Savior’s words directing us to follow the guidance of the Spirit as we prepare and as we teach; He is also teaching that it is the Spirit that is the most effective teacher in any given situation.”[3] (emphasis in original)

“As Jesus had said, ‘I know my sheep, and they are numbered’ (3 Nephi 18:31). Being so numbered allowed them to partake of the sacrament, for Jesus had directed his disciples to give the sacrament only to ‘the people of my church, unto all those who shall believe and be baptized in my name’ (3 Nephi 18:5).”[4]

“In keeping with the fact that the power of the Holy Ghost is the way by which God works (3 Nephi 29:6), ordinations took place by the power of the Holy Ghost (Moroni 3:4), those baptized were cleansed by the power of the Holy Ghost (Moroni 6:4), and the power of the Holy Ghost led the worshippers “whether to preach, or to exhort, or to pray, or to supplicate, or to sing” (Moroni 6:9). The power of the Holy Ghost enables one to confess that Jesus is the Christ (Moroni 7:44).”[5]

The church met together frequently to fast and pray. “And they did not walk any more after the performances and ordinances of the law of Moses; but they did walk after the commandments which they had received from their Lord and their God, continuing in fasting and prayer, and in meeting together oft both to pray and to hear the word of the Lord” (4 Nephi 1:12).

“Also, I give unto you a commandment that ye shall continue in prayer and fasting from this time forth” (D&C 88:76).

They also spoke “one with another concerning the welfare of their souls” (Moroni 6:5).

“Moroni reports that ‘the church did meet together oft, to fast and to pray, and to speak one with another concerning the welfare of their souls. And they did meet together oft to partake of bread and wine, in remembrance of the Lord Jesus’ (Moroni 6:5–6). In doing this, the church was obedient to the Lord who had commanded the people to meet together often, to pray for each other, and to partake of the sacrament’ (emphasis in original).”[6]

The church was to observe “[a]nd see that there is no iniquity in the church” (D&C 20:54). If someone has been found to sin, and there are three witnesses who condemn them, and they refused to repent, they will no longer be “numbered among the people of Christ” (Moroni 6:7).

Repentance, with real intent, is essential. “Yea, and as often as my people repent will I forgive them their trespasses against me” (Mosiah 26:30).

“[I]n in His mercy, He allows for improvement over time rather than demanding immediate perfection. Even with the multitude of sins occasioned by the weakness of mortality, as often as we repent and seek His forgiveness, He forgives again and again.”[7]

“For behold, God hath said a man being evil cannot do that which is good; for if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing

“And likewise also is it counted evil unto a man, if he shall pray and not with real intent of heart; yea, and it profiteth him nothing, for God receiveth none such” (Moroni 7:6, 9).

Our meetings are to be conducted “after the manner of the workings of the Spirit” (Moroni 6:9). “The elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God” (D&C 20:45).

“But notwithstanding those things which are written, it always has been given to the elders of my church from the beginning, and ever shall be, to conduct all meetings as they are directed and guided by the Holy Spirit” (D&C 46:2).

We are to be guided by the Holy Ghost. “And blessed are they who shall seek to bring forth my Zion at that day, for they shall have the gift and the power of the Holy Ghost; and if they endure unto the end they shall be lifted up at the last day, and shall be saved in the everlasting kingdom of the Lamb; and whoso shall publish peace, yea, tidings of great joy, how beautiful upon the mountains shall they be” (1 Nephi 13:37).

When this is done, those conducting will be led by the Holy Ghost to lead them “whether to preach, or to exhort, or to pray, or to supplicate, or to sing” (Moroni 6:9).

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[1] Authority in the Book of Mosiah, Daniel C. Peterson, Maxwell Institute website.

[2] Teaching after the Manner of the Spirit, Elder Matthew O. Richardson, October 2011 General Conference.

[3] Nourished by the Good Word of God, Elder Daniel K Judd, October 2007 General Conference.

[4] From Presence to Practice: Jesus, the Sacrament Prayers, the Priesthood, and Church Discipline in 3 Nephi 18 and Moroni 2–6, John W. Welch, Maxwell Institute website.

[5] NOTES - Book of Mormon Pneumatology, John Christopher Thomas, Maxwell Institute.

[6] From Presence to Practice: Jesus, the Sacrament Prayers, the Priesthood, and Church Discipline in 3 Nephi 18 and Moroni 2–6, John W. Welch, Maxwell Institute website.

[7] The Savior Wants to Forgive, Elder Craig A. Cardon, April 2013 General Conference.