“Sometimes, Lord, one is tempted to say that if you wanted us to behave like the lilies of the field you might have given us an organization more like theirs. But that, I suppose, is just your grand experiment. Or no: not an experiment, for you have no need to find things out. Rather, your great enterprise. To make an organism which is also a spirit, to make that terrible oxymoron, a ‘spiritual animal.’ To take a poor primate, a beast with nerve-endings all over it, a creature with a stomach that wants to be filled, a breeding animal that wants its mate, and say, ‘Now get on with it. Become a god.’”
C.S. Lewis
A Grief Observed, 57
Christ’s sacrificial love was not conditional upon our qualities, our repentance, anything: he expressed his love to us while we were yet in our sins – not completing the process of forgiveness, which depends upon our response, but initiating it in a free act of mercy. This is a kind of love quite independent from the notion of justice.
Eugene England
“That They Might Not Suffer: The Gift of Atonement,” Dialogue 1:3 (Autumn 1966): 141.
I feel in myself the future lie. I am like a forest once cut down; the new shoots are stronger than ever. I am rising, I know, toward the sky. The sunshine is on my head. The earth gives me its generous sap, but heaven lights me with the reflection of unknown worlds.
You say the soul is nothing but the resultant of the bodily powers. Why then is my soul more luminous when my bodily powers begin to fail? The nearer I approach the end, the plainer I hear around me the immortal symphonies of the worlds which invite me. It is marvelous yet simple. It is a fairy tale, and it is history.
When I go down to the grave I can say, like so many others, I have finished my life. My day’s work will begin the next morning. My tomb is not a blind alley. It is a thoroughfare. It closes in the twilight to open in the dawn.
Victor Hugo
quoted by Lynne Watkins Jorgensen, “Begging to Be in the Battle: A Mormon Boy in World War I,” Journal of Mormon History 29:1 (Spring 2003): 133
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God, who has seen billions of spirits pass through His plan of salvation, has told us to be meek in order to enhance our enjoyment of life and our mortal education. Will we be meek and listen to Him and learn from Him? Or will we be like the Gadarene swine, that pathetic example of totus porcus–going whole hog–after the trends of the moment?
Perhaps, brothers and sisters, what we brought with us as intelligences into our creation as spirit children constitutes a “given” within which even God must work. Add to that possibility the clear reality of God’s deep commitment to our free agency–and we begin to see how essential meekness is! We need to learn so much, and yet we are free to choose (see 2 Nephi 2:27)! How crucial it is to be teachable! There “is no other way” in which God could do what He has declared it is His intent to do. No wonder He and His prophets emphasize meekness time and time again!
Since God desired to have us become like Himself, He first had to make us free, to learn, to choose, and to experience; hence our humility and teachability are premiere determinants of our progress and our happiness. Agency is essential to perfectibility, and meekness is essential to the wise use of agency–and to our recovery when we have misused our agency.
. . . .
Without meekness, the conversational point we insist on making often takes the form of I, that spearlike, vertical pronoun. Meekness, however, is more than self-restraint; it is the presentation of self in a posture of kindness and gentleness. It reflects certitude, strength, serenity; it reflects a healthy self-esteem and a genuine self-control.
. . . .
The meek are filled with awe and wonder with regard to God and His purposes in the universe. At the same time, the meek are not awe-struck by the many frustrations of life; they are more easily mobilized for eternal causes and less easily immobilized by the disappointments of the day.
Because they make fewer demands of life, the meek are less easily disappointed. They are less concerned with their entitlements than with their assignments.
When we are truly meek, we are not concerned with being pushed around but are grateful to be pushed along. When we are truly meek, we do not engage in shoulder-shrugging acceptance but shoulder-squaring–in order that we might better bear the burdens of life and others.
Meekness can also help us in coping with the injustices of life–of which there are quite a few. By the way, our experiences with mortal injustices will generate within us even more adoration of the perfect justice of God–another of His attributes. Besides, there can be dignity even in silence, as was the case when Jesus meekly stood, unjustly accused, before Pilate. Silence can be an expression of strength. Holding back and holding on can be signs of great personal discipline, especially when everyone else is letting go.
Furthermore, not only are the meek less easily offended, but they are less likely to give offense to others. In contrast, there are some in life who seem to be waiting to be offended. Their pride covers them like boils which will inevitably be bumped.
Elder Neal A. Maxwell
Meekly Drenched in Destiny
A fireside address given at Brigham Young University on 5 September 1982
In ancient times when people wanted to worship the Lord and seek His blessings, they often brought a gift. For example, when they went to the temple, they brought a sacrifice to place on the altar. After His Atonement and Resurrection, the Savior said He would no longer accept burnt offerings of animals. The gift or sacrifice He will accept now is “a broken heart and a contrite spirit.” (3 Ne. 9:20) As you seek the blessing of conversion, you can offer the Lord the gift of your broken, or repentant, heart and your contrite, or obedient, spirit. In reality, it is the gift of yourself—what you are and what you are becoming.
Is there something in you or in your life that is impure or unworthy? When you get rid of it, that is a gift to the Savior. Is there a good habit or quality that is lacking in your life? When you adopt it and make it part of your character, you are giving a gift to the Lord. Sometimes this is hard to do, but would your gifts of repentance and obedience be worthy gifts if they cost you nothing? Don’t be afraid of the effort required. And remember, you don’t have to do it alone. Jesus Christ will help you make of yourself a worthy gift. His grace will make you clean, even holy. Eventually, you will become like Him, “perfect in Christ.” (See Moro. 10:32–33)
With conversion, you will wear a protective armor, “the whole armour of God,” (See Eph. 6:13–17) and the words of Christ, which come by the Holy Spirit, “will tell you all things” you should do. (2 Ne. 32:3)
Elder D. Todd Christofferson
“When Thou Art Converted,” Ensign, May 2004, 11
(Some references omitted for readibility)
There was only one way of redemption, one way in which reparation could be made and the body restored again to the spirit; that was by an infinite atonement, and it had to be made by an infinite being, someone not subject to death and yet someone who had the power to die and who also had power over death. And so our Father in heaven sent us his Son, Jesus Christ, into the world with life in himself. And because he had a mother who had blood in her veins he had the power to die. He could yield up his body to death and then take it again. Let me read his own words: “Therefore doth my Father love me, because I lay down my life, that I might take it again.
“No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.” (John 10:17-18.)
He had power to lay down his life, and on the cross he paid the price for our sins and at the same time for Adam’s transgression. His infinite atonement resulted in two things: (l) restoration of the body to the spirit, and (2) the redemption of those who accept the gospel of Jesus Christ and who will be loyal in the keeping of his commandments-freedom from their sins.
Now, in conclusion, what are we going to do? Are we going to love him? Are we going to realize the great work he did for us and are we going to be grateful, or are we going to violate his commandments? I would like to read something by Sydney Harris, taken from the Deseret News in 1964, entitled “Would We Believe and Follow?”
“If there should be a second coming, would there not be soon a second crucifixion? And this time, not by the Romans or the Jews, but by those who proudly call themselves Christians? I wonder! I wonder how we today would regard and treat this man with his strange and frightening and ‘impractical’ doctrines of human behavior and relationships. Would we believe and follow, any more than the masses of people in his day believed and followed?
“Would not the militarists among us assail him as a cowardly pacifist because he urges us not to resist evil?
“Would not the nationalists among us attack him as a dangerous internationalist because he tells us we are all of one flesh?
“Would not the wealthy among us castigate him as a trouble-making radical because he bars the rich from entering the kingdom of heaven?
“Would not the liberals among us dismiss him as a dreamy vagabond because he advises us to take no thought for the morrow, to lay up no treasures on earth?
“Would not the ecclesiastics among us denounce him as a ranting heretic because he cuts through the core of ritual and commands us only to love God and our neighbors?
“Would not the sentimentalist among us deride him as a cynic because he warns us that the way to salvation is narrow and difficult?
“Would not the puritans among us despise and reject him because he eats and drinks with the publicans and sinners, preferring the company of winebibbers and harlots to that of ‘respectable’ church members?
“Would not the sensual among us scorn him because he fasts for forty days in the desert, neglecting the needs of the body?
“Would not the proud and important among us laugh at him when he instructs the twelve disciples that he who would be ‘first’ should be the one to take the role of the least and serve all?
“Would not the worldly wise and educated among us be aghast to hear that we cannot be saved except we become as children, and that a little child shall lead us?
“Would not each of us-in his own way-find some part of this man’s saying and doing to be so threatening to our ways of life, so much at odds with our rooted beliefs, that we could not tolerate him for long?
“I wonder, I wonder if we are any more prepared for the second coming than we would have been for the first.”
President Joseph Fielding Smith
Conference Report,April 1967,Afternoon Meeting
This is a second excerpt from The Restored Doctrine of the Atonement by Elder Bruce C. Hafen:
Sometimes we do not fully recognize the strength of the Church’s position on the most crucial doctrines of Christianity. This remarkable strength derives not just from family values and healthy living, as important as those are. It derives from the pure theology of the restored gospel—which is the last, best, and only hope of Christianity and of all humankind. The Restoration not only resolves post-Augustinian Christianity’s central doctrinal dilemmas, it also offers the most complete solution to our greatest problems, social or personal.
Yet the gospel’s insights remain relatively hidden from a society that has been consciously and cleverly persuaded by the evil one that the church of the Restoration knows least—when in fact it knows most—about Jesus Christ’s role as our personal Savior. The adversary has known exactly what he is doing. He has been engaged in one of history’s greatest cover-ups.
. . . .
Today, many people feel a longing for heaven, where, they want to believe, they will be welcomed not only into the arms of their families but into the arms of God. The Restoration offers a complete fulfillment of that longing, not just as some momentary emotion but as the fully developed doctrine of the gospel of Jesus Christ. We hear him saying to all those within and outside the Church who hunger and thirst to find him in times of personal famine: “Behold, ye are little children and ye cannot bear all things now; ye must grow in grace and in the knowledge of the truth.
“Fear not, little children, for you are mine, and I have overcome the world, and you are of them that my Father hath given me;
“And none of them that my Father hath given me shall be lost; …
“And inasmuch as ye have received me, ye are in me and I in you.” (D&C 50:40–43.)
“Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love.” (D&C 6:20.)
Elder Bruce C. Hafen
“The Restored Doctrine of the Atonement,” Ensign, Dec 1993, 7
In 1993, Bruce C. Hafen, then Provost of BYU, now a member of the First Quorum of the Seventy, wrote an article for the Ensign magazine in connection with the publication of the Encyclopedia of Mormonism. The article is entitled, The Restored Doctrine of the Atonement and is an excellent short discussion of some of the ways that LDS understanding of the Atonement and Grace return to original doctrines as taught by Christ and His prophets in ancient times.
From Elder Hafen:
In the teachings of Augustine and Luther, man’s fallen nature made self-generated righteous acts impossible. In LDS doctrine, by contrast, “men should … do many things of their own free will, and bring to pass much righteousness;
“For the power is in them, wherein they are agents unto themselves.” (D&C 58:27–28.)
Yet we clearly lack the capacity to develop a Christlike nature by our own effort alone. Thus, the perfecting attributes, which include hope, charity, and finally the divine nature that is inherently part of eternal life, are ultimately “bestowed upon all who are true followers of … Jesus Christ” (Moro. 7:48; emphasis added) by the grace that was made possible by the Savior’s atonement. In LDS theology, this interactive relationship between human will and divine powers derives from the significance the gospel attaches to free will and from optimism about the “fruit of the Spirit” (Gal. 5:22) among “those who love me and keep all my commandments, and him that seeketh so to do” (D&C 46:9; emphasis added).
God bestows these additional, perfecting expressions of grace conditionally, as he does the grace that allows forgiveness of sin. They are given “after all we can do” (2 Ne. 25:23)—that is, they are given as an essential supplement to our best efforts. We prove worthy and capable of receiving these gifts not only by obeying particular commandments but also by demonstrating certain personal attitudes and attributes, such as “meekness and lowliness of heart” (Moro. 8:26) and “a broken heart and a contrite spirit” (3 Ne. 9:20).
In addition, those who enter into the covenants of the gospel of Jesus Christ may also be spiritually sustained by him. This is the relationship we celebrate and renew each time we partake of the sacrament. Through it, the Savior grants not only a continuing remission of our sins, but he will also help compensate for our inadequacies, heal the bruises caused by our unintentional errors, and strengthen us far beyond our natural capacity in times of acute need.
Both we and our friends outside the Lord’s church need this Atonement-based relationship more than we need any other form of therapy or support: “O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
“When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
“For I am the Lord thy God, the Holy One of Israel, thy Saviour.” (Isa. 43:1–3; emphasis added.)
Elder Bruce C. Hafen
“The Restored Doctrine of the Atonement,” Ensign, Dec 1993, 7
The following is taken from then entry entitled, “Grace” in the Encyclopedia of Mormonism. The author is Bruce C. Hafen, an official at BYU when this work was written, now a member of the First Quorum of the Seventy.
As noted in previous posts, the Encyclopedia of Mormonism is not recognized as official Church doctrine, but is a respected source of well-informed commentary on doctrine.
From Elder Hafen:
Grace is thus the source of three categories of blessings related to mankind’s salvation. First, many blessings of grace are unconditional -free and unmerited gifts requiring no individual action. God’s grace in this sense is a factor in the Creation, the Fall, the Atonement, and the Plan of Salvation. Specifically regarding the Fall, and despite death and other conditions resulting from Adam’s transgression, Christ’s grace has atoned for original sin and has assured the resurrection of all humankind: “We believe that men will be punished for their own sins, and not for Adam’s transgression” (A of F 2).
Second, the Savior has also atoned conditionally for personal sins. The application of grace to personal sins is conditional because it is available only when an individual repents, which can be a demanding form of works. Because of this condition, mercy is able to satisfy the demands of justice with neither mercy nor justice robbing the other. Personal repentance is therefore a necessary condition of salvation, but it is not by itself sufficient to assure salvation (see Justice and Mercy). In addition, one must accept the ordinances of baptism and the laying-on of hands to receive the gift of the Holy Ghost, by which one is born again as the spirit child of Christ and may eventually become sanctified (cf. D&C 76:51-52; see also Gospel of Jesus Christ).
Third, after one has received Christ’s gospel of faith, repentance, and baptism unto forgiveness of sin, relying “wholly upon the merits of him who is mighty to save,” one has only “entered in by the gate” to the “strait and narrow path which leads to eternal life” (2 Ne. 31:17-20). In this postbaptism stage of spiritual development, one’s best efforts-further works-are required to “endure to the end” (2 Ne. 31:20). These efforts include obeying the Lord’s commandments and receiving the higher ordinances performed in the temples, and continuing a repentance process as needed “to retain a remission of your sins” (Mosiah 4:12).
Elder Bruce C. Hafen
Grace
The Encyclopedia of Mormonism
Macmillan Publishing, 1992