The Atonement of the Lord Jesus Christ is the heart and core and center of revealed religion.

Elder Bruce R. McConkie Christ and the Creation

The Fact of All Life is that It is Eternal

January 20, 2012

Eternal Life, Fundamental Principles, General Authorities, Hinckley, Sacrifice

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The fact of all life is that it is eternal. That’s the great, salient truth. We have come into the world for a purpose, under a divine plan, and when we conclude this life we will go on to something that will be better, if we live worthy of it. And that great eternal course which we may follow is made possible through the sacrifice of the Son of God.

 

President Gordon B. Hinckley
Charlotte North Carolina Regional Conference, priesthood leadership session, February 24, 1996
Included in Teachings of Gordon B. Hinckley
Deseret Book Company, 1997

This is the Means Whereby Salvation Cometh

January 15, 2012

Book of Mormon, Fundamental Principles, King Benjamin

(No comments)

The Book of Mormon is the Atonement Testament and few testify as well as King Benjamin.

6 I say unto you, if ye have come to a knowledge of the goodness of God, and his matchless power, and his wisdom, and his patience, and his long-suffering towards the children of men; and also, the atonement which has been prepared from the foundation of the world, that thereby salvation might come to him that should put his trust in the Lord, and should be diligent in keeping his commandments, and continue in the faith even unto the end of his life, I mean the life of the mortal body—

7 I say, that this is the man who receiveth salvation, through the atonement which was prepared from the foundation of the world for all mankind, which ever were since the fall of Adam, or who are, or who ever shall be, even unto the end of the world.

8 And this is the means whereby salvation cometh. And there is none other salvation save this which hath been spoken of; neither are there any conditions whereby man can be saved except the conditions which I have told you.

9 Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend.

Mosiah 4:6-10

Good for That Which is Good, Righteous for That Which is Righteous

January 12, 2012

Alma, Amulek, Condie, Fundamental Principles, General Authorities, Justice, Mercy

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To his struggling son Corianton, Alma clearly explained that “it is requisite with the justice of God that men should be judged according to their works” (Alma 41:3). Thus, after the Resurrection and Judgment some will be “raised to happiness according to [their] desires of happiness … ; and the other[s] to evil according to [their] desires of evil” (Alma 41:5). Continuing, Alma explicitly taught that “the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish—good for that which is good; righteous for that which is righteous; just for that which is just; merciful for that which is merciful” (Alma 41:13). Alma cautioned Corianton not to suppose “that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness” (Alma 41:10).

Amulek taught Zeezrom that “we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt” (Alma 11:43). Alma explained to his son Corianton that “the word restoration more fully condemneth the sinner, and justifieth him not at all” (Alma 41:15). That is the hard, wintry side of justice, judgment, and restoration.

But there is also a merciful side of restoration. Alma declared that “mercy cometh because of the atonement,” and though “justice exerciseth all his demands, … mercy claimeth all which is her own” upon conditions of true repentance. Alma then posed the provocative question: “What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God” (Alma 42:23–25).

It is impossible for each of us to overcome the demands of justice solely through our own individual efforts. Nevertheless, we have been promised that “it is by grace that we are saved, after all we can do” (2 Ne. 25:23). Contrary to the distorted doctrine of being saved solely through grace and by predestination, the Book of Mormon teaches us that we must strive to keep the commandments and repent of our sins, and then the Savior makes up the difference.

A necessary part of “all we can do” includes participation in essential ordinances of the gospel. Limited space will permit a discussion of only the first of these essential ordinances, which is baptism. Nephi eloquently explained that it was necessary for the Lamb of God “to be baptized by water, to fulfil all righteousness.” He then posed the soul-searching question, “O then, how much more need have we, being unholy, to be baptized, yea, even by water!” (2 Ne. 31:5.)

Elder Spencer J. Condie

“The Fall and Infinite Atonement,” Ensign, Jan 1996, 22

Volunteering to Go Down and Pay the Price

December 28, 2011

Fundamental Principles, Nibley, Preexistence, Rescue

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Joseph Smith took the gospel of Christ back even before Abraham to Adam and beyond, revealing the Atonement as “the plan of redemption … prepared from the foundation of the world” (Alma 12:30)—that is, when it was approved at the Council in Heaven. This event is often mentioned in the earliest Christian and Jewish literature, 13 one of the most notable texts being the “Discourse on Abbaton” by Timothy, Archbishop of Alexandria (circa a.d. 380). 14 When the plan was voted on, according to this account and others, it was turned down. The earth herself complained, as in the Book of Moses and other Enoch literature, of the defilement it would bring upon her, knowing the kind of inhabitants to come (see Moses 7:48–49); and the heavenly host objected to a plan that would cause such a vast amount of sin and suffering.

The Only Begotten broke the deadlock by volunteering to go down and pay the price. This opened the way; the plan could go forward; and the sons of God and the morning stars all sang and shouted for joy (see Job 38:7) in a great creation hymn that has left an indelible mark in ancient literature and ritual. The Lord had made it all possible, leaving men their agency, and obeying the Father in all things. But Satan and his followers refused to accept the majority vote; for that, Satan was deprived of his glory in a reversal of the ritual endowment and was cast out of heaven, which was the reverse of at-one-ment. 15

Only in such a context does the Atonement, otherwise so baffling, take on its full significance. There is not a word among those translated as “atonement” which does not plainly indicate the return to a former state or condition; one rejoins the family, returns to the Father, becomes united, reconciled, embracing and sitting down happily with others after a sad separation. We want to get back, but to do that, we must resist the alternative: being taken into the community of “the prince of this world.” (John 12:31.)

Hugh W. Nibley

“The Atonement of Jesus Christ, Part 2” Ensign, Aug 1990, 30

All That He Is

December 8, 2011

Fundamental Principles, General Authorities, Nature of Christ, Resurrection, Salvation, Taylor

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It may here be asked, What difference is there between the Son of God, as the Son of God, the Redeemer, and those who believe in Him and partake of the blessings of the Gospel?

One thing, as we read, is that the Father gave Him power to have life in Himself: “For as the Father hath life in himself, so hath he given to the Son to have life in himself; ” and further, He had power, when all mankind had lost their life, to restore life to them again; and hence He is the Resurrection and the Life, which power no other man possesses.

Another distinction is, that having this life in Himself, He had power, as He said, to lay down His life and to take it up again, which power was also given Him by the Father. This is also a power which no other being associated with this earth possesses.

Again, He is the brightness of His Father’s glory and the express image of His person. Also, He doeth what He seeth the Father do, while we only do that which we are permitted and empowered to do by Him.

He is the Elect, the Chosen, and one of the Presidency in the heavens, and in Him dwells all the fulness of the Godhead bodily, which could not be said of us in any of these particulars.

Another thing is, that all power is given to Him in heaven and upon earth, which no earthly being could say.

It is also stated that Lucifer was before Adam; so was Jesus. And Adam, as well as all other believers, was commanded to do all that he did in the name of the Son, and to call upon God in His name for ever more; which honor was not applicable to any earthly being.

He, in the nearness of His relationship to the Father, seems to occupy a position that no other person occupies. He is spoken of as His well beloved Son, as the Only Begotten of the Father-does not this mean the only begotten after the flesh? If He was the first born and obedient to the laws of His Father, did He not inherit the position by right to be the representative of God, the Savior and Redeemer of the world? And was it not His peculiar right and privilege as the firstborn, the legitimate heir of God, the Eternal Father, to step forth, accomplish and carry out the designs of His Heavenly Father pertaining to the redemption, salvation, and exaltation of man? And being Himself without sin (which no other mortal was), He took the position of Savior and Redeemer, which by right belonged to Him as the first born. And does it not seem that in having a body specially prepared, and being the offspring of God, both in body and spirit, He stood preeminently in the position of the Son of God, or in the place of God, and was God, and was thus the fit and only Personage capable of making an infinite atonement? . . .

Though others might be the sons of God through Him, yet it needed His body, His fulfilment of the law, the sacrifice or offering up of that body in the atonement, before any of these others, who were also sons of God by birth in the spirit world, could attain to the position of sons of God as He was; and that only through His mediation and atonement. So that in Him, and of Him, and through Him, through the principle of adoption, could we alone obtain that position which is spoken of by John: “Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him, for we shall see him as he is.” Thus His atonement made it possible for us to obtain exaltation, which we could not have possessed without it.

“His name shall be called Immanuel,” which being interpreted is, God with us. Hence He is not only called the Son of God, the First Begotten of the Father, the Well Beloved, the Head, and Ruler, and Dictator of all things, Jehovah, the I Am, the Alpha and Omega, but He is also called the Very Eternal Father. Does not this mean that in Him were the attributes and power of the Very Eternal Father? For the angel to Adam said that all things should be done in His name. . . . “Wherefore, thou shalt do all that thou doest in the name of the Son. And thou shalt repent, and shalt call upon God, in the name of the Son, for evermore.”

President John Taylor

Mediation and Atonement of Our Lord and Savior Jesus Christ (Salt Lake City: Deseret News Company, 1882), 135-38

Bednar – Grace – The Enabling Power of the Atonement

November 23, 2011

Bednar, Enabling Power, Fundamental Principles, General Authorities, General Conference, Grace

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“Nevertheless, the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things”  (Jacob 4:6-7).

Brothers and sisters, please pay particular attention to the word grace as it is used in the verse I just read. In the Bible Dictionary we learn that the word grace frequently is used in the scriptures to connote a strengthening or enabling power:

“The main idea of the word is divine means of help or strength, given through the bounteous mercy and love of Jesus Christ.

“… It is likewise through the grace of the Lord that individuals, through faith in the atonement of Jesus Christ and repentance of their sins, receive strength and assistance to do good works that they otherwise would not be able to maintain if left to their own means. This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts” (p. 697).

Thus, the enabling and strengthening aspect of the Atonement helps us to see and to do and to become good in ways that we could never recognize or accomplish with our limited mortal capacity. I testify and witness that the enabling power of the Savior’s Atonement is real.

Elder David A. Bednar

“In the Strength of the Lord,” Ensign, Nov 2004, 76–78

Clean, Pure and Holy

November 22, 2011

Christofferson, Fundamental Principles, General Authorities, Justification, Sanctification

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To be sanctified through the blood of Christ is to become clean, pure, and holy. If justification removes the punishment for past sin, then sanctification removes the stain or effects of sin.

Elder D. Todd Christofferson

“Justification and Sanctification,” Ensign, Jun 2001, 18

 

Bringing the Atonement into Everyday Life

November 21, 2011

Fundamental Principles, Vandagriff

(No comments)

What is the greatest manifestation of God’s love for us? A familiar scripture provides the answer. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16)

How does Christ make that happen – not perishing, having eternal life?

Read the rest in Desert Saints Magazine.

Christ was the Only One Sufficiently Humble and Willing

October 28, 2011

Fundamental Principles, General Authorities, Holland

(No comments)

This infinite Atonement of Christ was possible because

(1) He was the only sinless man ever to live on this earth and therefore was not subject to the spiritual death resulting from sin,

(2) He was the Only Begotten of the Father and therefore possessed the attributes of godhood that gave Him power over physical death, and

(3) He was apparently the only one sufficiently humble and willing in the premortal council to be foreordained to that service.

Elder Jeffrey R. Holland
The Atonement of Jesus Christ

Sadly, Many Do Not Believe in a Redeemer

October 27, 2011

Cornish, Forgiveness, Fundamental Principles, Necessity of Atonement

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Sadly, many do not believe in a Redeemer or understand the need for an atonement, even though they acknowledge human failings. They are left to believe, therefore, that we can never be truly happy, that this life is all there is, and that we must find pleasure here and there as best we can. Without a Savior to redeem and reform us, there is little hope of lasting improvement in humanity. Such a dismal view of life can be corrected by a study of the Book of Mormon. Father Lehi taught that “redemption cometh in and through the Holy Messiah; for he is full of grace and truth.

“Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit. …

“Wherefore, how great the importance to make these things known unto the inhabitants of the earth” (2 Nephi 2:6–8).

Common Misunderstandings

Many Church members have been taught the concepts of why we need an atonement, but there are elements of this doctrine that are often misunderstood. Errors in thinking can lessen the hope and joy they ought to feel or cause them to wander into byways of sin or despair. I would like to address a few common misunderstandings about the Atonement.

1. Some have a difficult time accepting in their hearts that when the Lord says “all” He means them too. They seem to say to themselves, “I believe that Jesus Christ died for the sins of mankind, but what I have done is so terrible or so repeated that I don’t think the Atonement will work for me.” Some who are faithful members of the Church actually seem to believe that they will never make it back to Heavenly Father’s presence. It is the idea that Christ can save all mankind, but He may not be able to save me. This kind of feeling is terribly discouraging, and it can become an excuse to dabble in sin. “After all,” some rationalize, “I’m not going to make it anyway.”

Others can sense that this idea is false and that Christ can save them, but they are not sure He will. The Book of Mormon prophet Jacob taught, “He cometh into the world that he may save all men if they will hearken to his voice; for behold, he suffereth … the pains of every living creature, both men, women, and children” (2 Ne.:21). The question is not whether we are perfect or whether we are worth forgiving, but whether we are willing to admit when we do wrong, feel sorry, confess as appropriate, do all we can to set things right, and ask the Lord to forgive us. This is what the Savior meant when He said we must have “a broken heart and a contrite spirit” (3 Ne. 9:20). I know that the Lord is ready, even anxious, to forgive each of us personally if we will but come to Him (see Mosiah 26:30).

Elder J. Devn Cornish, Area Authority Seventy
Learning How the Atonement Can Change You, Ensign, April, 2002

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