Sanctification is the process of becoming a saint, holy and spiritually clean and pure, by purging all sin from the soul. Latter-day Saint scriptures mention several factors that make sanctification possible.
First is the Atonement of Jesus Christ (D&C 76:41-42;88:18; Moro. 10:33; Alma 13:11). Christ’s blood sanctifies God’s repentant children by washing them clean in a way that extends beyond the remission of sins at baptism. This cleansing is given through grace to all who “love and serve God” (D&C 20:31). “For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified” (Moses 6:60; cf. 1 John 5:8).
Second is the power of the Holy Ghost, the agent that purifies the heart and gives an abhorrence of sin (Alma 13:12; 3 Ne. 27:20).
Third is progression through personal righteousness (see also Justification). Faithful men and women fast; pray; repent of their sins; grow in humility, faith, joy, and consolation; and yield their hearts to God (Hel. 3:35). They also receive essential ordinances such as baptism (D&C 19:31) and, if necessary, endure chastening (D&C 101:5). Thus, Latter-day Saints are exhorted to “sanctify yourselves” (D&C 43:11) by purging all their iniquity (MD, pp. 675-76).
Author: C. Eric Ott, The Encyclopedia of Mormonism
Continuing with the entry entitled “Atonement of Jesus Christ” in the Encyclopedia of Mormonism, authored by Elder Jeffrey R. Holland while he was President of BYU:
To meet the demands of the Atonement, the sinless Christ went first into the Garden of Gethsemane, there to bear the spiritual agony of soul only he could bear. He “began to be sorrowful and very heavy,” saying to his three chief disciples, “My soul is exceeding sorrowful, unto death” (Mark 14:34). Leaving them to keep watch, he went further into the garden, where he would suffer “the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam” (2 Ne. 9:21). There he “struggled and groaned under a burden such as no other being who has lived on earth might even conceive as possible” (JC, p. 613).
Christ’s Atonement satisfied the demands of justice and thereby ransomed and redeemed the souls of all men, women, and children “that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities” (Alma 7:12). Thus, Latter-day Saints teach that Christ “descended below all things”-including every kind of sickness, infirmity, and dark despair experienced by every mortal being-in order that he might “comprehend all things, that he might be in all and through all things, the light of truth” (D&C 88:6). This spiritual anguish of plumbing the depths of human suffering and sorrow was experienced primarily in the Garden of Gethsemane. It was there that he was “in an agony” and “prayed more earnestly.” It was there that his sweat was “as it were great drops of blood falling down to the ground” (Luke 22:44) for he bled “at every pore” (D&C 19:18). It was there that he began the final March to Calvary.
The majesty and triumph of the Atonement reached its zenith when, after unspeakable abuse at the hands of the Roman soldiers and others, Christ appealed from the cross, “Father, forgive them; for they know not what they do” (Luke 23:34). Forgiveness was the key to the meaning of all the suffering he had come to endure.
Such an utterly lonely and excruciating mission is piercingly expressed in that near-final and most agonizing cry of all, “Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” (Matt. 27:46). In the depths of that anguish, even nature itself convulsed, “and there was a darkness over all the earth…. The sun was darkened…. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent” (Luke 23:43-45; Matt. 27:51-52). Finally, even the seemingly unbearable had been borne and Jesus said, “It is finished” (John 19:30), and then, saying “Father, into thy hands I commend my spirit,” he “gave up the ghost” (Luke 23:46). Latter-day Saints believe that every tongue will someday, somewhere confess as did a Roman centurion at the crucifixion, “Truly this was the Son of God” (Matt. 27:54).
“The Savior thus becomes master of the situation-the debt is paid, the redemption made, the covenant fulfilled, justice satisfied, the will of God done, and all power is now given into the hands of the Son of God-the power of the resurrection, the power of the redemption, the power of salvation…. He becomes the author of eternal life and exaltation. He is the Redeemer, the Resurrector, the Savior of man and the world” (Taylor, p. 171). Furthermore, his Atonement extends to all life-beasts, fish, fowl, and the earth itself.
Elder Jeffrey R. Holland
The Atonement of Jesus Christ
The Encyclopedia of Mormonism
Macmillan Publishing, 1992
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
Charity is a concept found in many cultures, its meaning ranging from a general selfless love of humanity to the specific alms-giving that is often its focus in modern times. Latter-day Saints take their understanding of charity from the Book of Mormon: “Charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him” (Moro. 7:47; cf. Ether 12:34; 2 Ne. 26:30).
As the love of Christ, charity is characterized as selfless and self-sacrificing (1 Cor. 13:5), emanating from a pure heart, a good conscience, and faith unfeigned (1 Tim. 1:5). Thus, more than an act, charity is an attitude, a state of heart and mind (1 Cor. 13:4-7) that accompanies one’s works and is proffered unconditionally (D&C 121:45). It follows, but surpasses in importance, faith and hope (1 Cor. 13:13).
This may have been what Jesus was trying to teach Peter in John 21:15-17,wherein he asks Peter three times if he “loves” him, and, to Peter’s affirmative answers, responds, “Feed my sheep” and “Feed my lambs,” teaching that the true love of Christ always goes out to others. Loving all of God’s children and being willing to sacrifice for them are the depth and breadth of the pure love of Christ. This “bond of perfectness and peace” (D&C 88:125; Col. 3:14) becomes the foundation of all human relationships (cf. 1 Cor. 13). The everlasting love of charity is intended to be an integral part of one’s nature: one is to cleave unto it (Moro. 7:46) and be clothed in it (D&C 88:125). In fact, all things are to be done in charity. Charity is everlasting; it covers sins (1 Pet. 4:8), it casts out all fears (Moro. 8:17), and it is a prerequisite for entering the kingdom of Heaven (Ether 12:34; Moro. 10:21).
Throughout its history, the law of the LDS Church has been that its members are to do all things with charity. Since its inception in 1842, the LDS Relief Society has had the motto Charity Never Faileth (1 Cor. 13:8; Moro. 7:46). The concept of charity is fundamental to the teachings and the procedures of the Church, being the very core of all it does, including missionary work, Welfare Services, temple work, tithes and offerings, and home and visiting teaching. As the spiritual welfare of the individual member of the Church is contingent upon charity, so is the welfare of Zion dependent upon the charity in the hearts of Latter-day Saints (2 Ne. 26:28).
Addie Fuhriman
Charity, The Encyclopedia of Mormonism
Repentance has been central to God’s dealings with his children since they were first placed on the earth. Old Testament prophets constantly called the children of Israel individually and collectively to repent and turn to God and righteous living from rebellion, apostasy, and sin. In New Testament times, the work of Jesus Christ on earth may be described as a ministry of repentance-that is, of calling on God’s children to return to their God by changing their thinking and behavior and becoming more godlike. The Savior taught, “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matt. 5:48). Christ’s apostles were called primarily to preach faith in Christ and to declare repentance to all the world (Mark 6:12). In modern times, few topics occur in the Lord’s revelations as pervasively as this one. He has given latter-day prophets and all messengers of his gospel repeated instructions to declare “nothing but repentance unto this generation” (D&C 6:9). The Prophet Joseph Smith identified repentance and faith in Jesus Christ as the two fundamental principles of the gospel (A of F 4). And the gospel itself has been called “a gospel of repentance” (D&C 13;84:27).
In modern as in earlier times, the term “repentance” literally means a turning from sin and a reversing of one’s attitudes and behavior. Its purposes are to develop the divine nature within all mortal souls by freeing them from wrong or harmful thoughts and actions and to assist them in becoming more Christlike by replacing the “natural man” (1 Cor. 2:14) with the “new man” in Christ (Eph. 4:20-24).
This process is not only necessary in preparing humans to return and live with God, but it enlarges their capacity to love their fellow beings. Those who have reconciled themselves with God have the spiritual understanding, desire, and power to become reconciled with their fellow beings. God has commanded all humans to forgive each other: “I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men” (D&C 64:10). As God shows his love by forgiving (“I will forgive their iniquity, and I will remember their sin no more”; Jer. 31:34), his children, as they forgive others, also reflect this love.
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Since repentance is an ongoing process in the mortal effort to become Christlike, the need for it never diminishes. It requires active, daily application as humans recognize and strive to overcome sin and error and in this way endure to the end. For this reason, the Lord has instituted a means whereby each person who has repented and entered into the baptismal covenant may renew it by partaking of the Sacrament in remembrance of him. This time of self-examination allows one to reflect on the promises made at baptism, which were to take Christ’s name upon oneself, to remember him always, and to keep his commandments. Thus, the process of repentance is kept alive by this frequent period of reflection as the participant partakes of symbols of Christ’s body and blood in remembrance of his sacrifice to atone for human sin.
James K. Lyon
Repentance
The Encyclopedia of Mormonism
Macmillan Publishing, 1992
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.
The Encyclopedia of Mormonism is a work that was undertaken by a group of professors at Brigham Young University. While it is not recognized as official Church doctrine, the Encyclopedia has been cited on a number of occasions by General Authorities in general conference and is a highly-reliable non-doctrinal resource.
As I was reading the entry for Atonement, I noticed that Jeffrey R. Holland was the author. Elder Holland was the president of Brigham Young University when the Encyclopedia project was begun.
Following is an excerpt from Elder Holland’s essay on the Atonement:
The universal, infinite, and unconditional aspects of the Atonement of Jesus Christ are several. They include his ransom for Adam’s original transgression so that no member of the human family is held responsible for that sin (A of F 2; see Original Sin). Another universal gift is the resurrection from the dead of every man, woman, and child who lives, has ever lived, or ever will live, on the earth. Thus, the Atonement is not only universal in the sense that it saves the entire human family from physical death, but it is also infinite in the sense that its impact and efficacy in making redemption possible for all reach back in one direction to the beginning of time and forward in the other direction throughout all eternity. In short, the Atonement has universal, infinite, and unconditional consequences for all mankind throughout the duration of all eternity.
Emphasizing these unconditional gifts arising out of Christ’s atoning sacrifice, Latter-day Saints believe that other aspects of Christ’s gift are conditional upon obedience and diligence in keeping God’s commandments. For example, while members of the human family are freely and universally given a reprieve from Adam’s sin through no effort or action of their own, they are not freely and universally given a reprieve of their own sins unless they pledge faith in Christ, repent of those sins, are baptized in his name, receive the gift of the Holy Ghost and confirmation into Christ’s church, and press forward with a brightness of hope and faithful endurance for the remainder of life’s journey. Of this personal challenge, Christ said, “For behold, I, God, have suffered these things for all, that they might not suffer if they would repent; but if they would not repent they must suffer even as I; which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit-and would that I might not drink the bitter cup, and shrink” (D&C 19:16-18).
Elder Jeffrey R. Holland
The Atonement of Jesus Christ
The Encyclopedia of Mormonism
Macmillan Publishing, 1992