In its sweep and scope, atonement takes on the aspect of one of the grand constants in nature—omnipresent, unalterable, such as gravity or the speed of light. Like them it is always there, easily ignored, hard to explain, and hard to believe in without an explanation. Also, we are constantly exposed to its effects whether we are aware of them or not. Alma found that it engages the mind like a physical force, focusing thought with the intensity of a laser beam (see Alma 36:17-19). Like gravity, though we are rarely aware of it, it is at work every moment of our lives, and to ignore it can be fatal. It is waiting at our disposal to draw us on. When the multitude were overwhelmed by King Benjamin’s speech, “and they had viewed themselves in their own carnal state, even less than the dust of the earth, . . . they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, . . . for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men” (Mosiah 4:2). The blessing is there waiting all the time, needing only to be applied when the people are ready for it.
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In discoursing on the nature of the Atonement, the Book of Mormon writers constantly refer to power. “My soul delighteth in the covenants of the Lord . . . in his grace, and in his justice, and power, and mercy in the great and eternal plan of deliverance from death” (2 Nephi 11:5; cf. 9:12, 25; Mosiah 13:34). That would seem to be the final word by way of explaining things. The word power occurs no fewer than 365 times in the Book of Mormon and 276 times in the Bible. The power of the devil is also referred to, but that is only the power we give him when we “choose eternal death, according to the will of the flesh and the evil which is therein, which giveth the spirit of the devil power to captivate, to bring you down to hell, that he may reign over you in his own kingdom” (2 Nephi 2:29).
We have what might be called an aliphatic chain, or rather something like a benzene ring, of power. Does it begin with love, faith, hope, or charity? Yes, for they all work together: “The Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men” (Moroni 7:32, 37-38). Moroni says it begins with love (Moroni 7:47-48), the desire to be one with the Beloved. The power source is faith: “By faith, they did lay hold upon every good thing” (Moroni 7:25). It is interesting that though we exercise faith and so can increase it, we have faith but we never read of receiving it; we ask for and receive health, wisdom, protection, the necessities of life, and life itself, but we do not ask for faith; it is a principle that we seem to generate in ourselves, being dependent on some auxiliary source, for it is stimulated by hope. We can “lay hold” of these things only if we are “meek and lowly” (Matthew 11:29), for we cannot create power by an act of will; if that were possible Satan would be all-powerful. “And [as] Christ hath said: If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me” (Moroni 7:33).
Hugh Nibley
The Meaning of the Atonement, The Maxwell Institute
Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God.
The concept of hope plays a vital role in Latter-day Saint thought. Firmly centered in Christ and his resurrection, it is the “hope of eternal life” (Titus 1:2) repeatedly alluded to by Paul. It is the opposite of the despair found among those who are “without Christ, having no hope, and without God in the world” (Eph. 2:12). As the Book of Mormon prophet Moroni writes, “If ye have no hope, ye must needs be in despair” (Moro. 10:22). For those, however, who accept Christ’s Atonement and resurrection, there comes a “brightness of hope” (2 Ne. 31:20) through which all who believe in God “might with surety hope for a better world” (Ether 12:4).
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Regardless of their form, the individual variations of meaning all center on the confidence or trust in God that springs from knowledge that mankind is saved through the Atonement (“for we are saved by hope,” Rom. 8:15). Hence, hope is inseparably connected with faith. Book of Mormon passages add insight to New Testament teachings by expanding on this interactive relationship: “How is it that ye can attain unto faith, save ye shall have hope?” (Moro. 7:40); “hope cometh of faith” (Ether 12:4); “without faith there cannot be any hope” (Moro. 7:42).
In combination with faith, hope leads to knowledge of the truth about Jesus Christ (“if ye have faith, ye hope for things which are not seen, which are true” [Alma 32:21]). It is also an essential attitude for individual salvation (“man must hope, or he cannot receive an inheritance in the place which thou hast prepared” [Ether 12:32]).
James K. Lyon
Hope, The Encyclopedia of Mormonism
I grew up on ranches and farms in Colorado and Minnesota. In the spring, we used a number of different farm implements to prepare the ground for planting. One of those implements was the harrow.
Some harrows use sharp round disks and others have tines. One of the harrows we used consisted of a heavy rectangular metal frame with several crossbars. On each crossbar, several tines were mounted. Each of these tines was like a thick and rugged dagger with a sharp point on one end. The sharp point faced downward toward the earth.
We attached the harrow to a tractor and dragged it back and forth over the field. The sharp point of each tine cut into the earth, digging through the surface and opening up fresh earth where new seeds would be planted. Unless the earth was broken and dug up, our crop would not grow. If seeds were dropped on the old surface, few would take root, and those that did would not thrive. We cut and broke the earth in the spring so it would produce a good harvest in the fall.
If the earth were a living being, the harrow would have felt like an instrument of torture. The earth had developed a hard surface that resisted penetration by productive crops. While that hard surface was not very fertile, the soil just beneath was capable of producing a rich harvest. Without the harrow, however, the good soil would never be exposed to light and air and seeds of growth. It would always have possessed the potential to bless us, but that potential would never be fulfilled.
The scriptures frequently use the harrow as a metaphor for the painful and difficult experiences that often seem to precede major spiritual change.
Alma the Younger was traveling through the land committing terrible sins when an angel appeared to stop him. Alma was struck down by the angel and describes the experience of confronting the true character and consequences of his actions:
“I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins.” (Alma 36:12) (emphasis added)
This experience with a spiritual harrow is key to preparing Alma for his later repentance. He says:
“As I was thus racked with torment, while I was harrowed up by the memory of my many sins, behold, I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world.” (Alma 36:17) (emphasis added)
In an echo of Alma’s earlier problems that must have been particularly painful for him, Alma has a son who also commits serious sins. Corianton is sent to the Zoramites on a mission but abandons his work and is involved in sexual sin. Alma meets with Corianton to call him to repentance. In the process of doing so, Alma bluntly confronts his son with the magnitude of his sins and their consequences. Then he explains his reason for doing so.
“I would not dwell upon your crimes, to harrow up your soul, if it were not for your good.” (Alma 39:7) (emphasis added)
Alma is providing Corianton with the same painful experience that Alma himself learned was necessary for him to make a permanent change in his earlier life.
The blessing of the harrow and its attendant pain is not restricted only to the sinful who need to repent. It often comes through unearned trials that come into our lives. When we need to grow, when we need to change, when we need to take steps up to a higher and better place, sometimes the Lord must allow the harrow to cross and re-cross our lives. As it does so, it opens up our souls and fixes our attention on our Savior.
Elder Maxwell said, “When we take Jesus’ yoke upon us, this admits us eventually to what Paul called the ‘fellowship of [Christ’s] sufferings.’ (Philippians 3:10) Whether illness or aloneness, injustice or rejection . . . our comparatively small-scale sufferings, if we are meek, will sink into the very marrow of the soul. We then better appreciate not only Jesus’ sufferings for us but also His matchless character, moving us to greater adoration and even emulation.” (Neal A. Maxwell, “‘From Whom All Blessings Flow,’” Ensign, May 1997, 11)
If we are to respond to tribulation by either growing out of it or growing strong enough to bear it more easily, we must trust in the Driver of the harrow. We are greatly tempted to doubt in times of immense pain. We doubt ourselves and our righteousness. We doubt that our God and our Savior are really paying much attention to us. Some wonder if there is a God and others feel that He has turned His back to them.
These are the times of chastening, of tutelage, of testing, of preparation of our souls for a future harvest.
David P. Vandagriff
I Need Thee Every Hour – Applying the Atonement in Everyday Life
Many years ago Elder John A. Widtsoe pointed out that each of us will have questions so long as we are thinking, reflective human beings. Questions are a part of life, a vital part of growing in truth and understanding. But doubt should be only a temporary condition, a state that is resolved either through the serious pursuit and investigation of the matter under consideration—resulting in acquisition of new knowledge by study or by faith—or in a settled determination to place the question “on the shelf” for the time being, at least until new insights or perspectives are forthcoming.
That forward pursuit in which we do not allow the unknown to distract or beset us, is called faith. Faith is in fact the antidote to doubt, the answer to skepticism, the solution to cynicism. It is, as Alma explained, “the hope for things which are not seen, which are true” (Alma 32:21). Out of such faith flows hope, an “anchor to the souls of men which [makes] them sure and steadfast, always abounding in good works, being led to glorify God” (Ether 12:4).
Robert B. Millett
Making the Crucial Decision—Now, Mormon Scholars Testify
(Referencing Widtsoe, Evidences and Reconciliations (Salt Lake City: Bookcraft, 1960), 31-33, paragraph breaks added to enhance online readability)