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)
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
The larger theological perspective needed to accommodate both grace and works is provided by the scriptures themselves in the concept of “covenant,” an agreement entered into voluntarily by two parties, with obligations laid upon both. This concept is taught in both the Old and New Testaments as characterizing the proper relationship between God and his people.
The availability of the covenant, the Savior who mediates it, his agony that empowered it-these are all free gifts of grace: God didn’t have to offer; Jesus didn’t have to suffer. They are gifts bestowed upon us out of love. But the decision to remain in the covenant, to stay put and “endure to the end”-that choice is ours, and it is indicated by whom we serve and by the works we do. As long as we choose to remain loyal to him, Christ continues to justify us by his grace and to atone for our mistakes. Our present good works (such as we can manage) are a token of the perfect righteousness we genuinely seek to offer but at this point can achieve only through Christ, a token that we still serve him and not the Enemy. This token-our sincere effort-is accepted by Christ, who alone redeems and justifies us through the covenant.
Ultimately, salvation is the task of him who bears the title-Savior. It is his title because it is his function and not ours. Occasionally, he allows us to work for him as tools in saving others, but never for ourselves. We can’t baptize ourselves, bless ourselves, ordain ourselves, or endow ourselves. Still, we can and must do something to enter into and remain in the covenant. We cannot logically insist he is our master while at the same time refusing to serve him. We can’t have it both ways. Servants, by definition, serve. If entering into the covenant is a choice for Christ rather than Satan, then staying in the covenant is serving Christ-that is, to continue choosing Christ, to endure or persist in choosing Christ-and that choice is expressed in our behavior. We can’t come to Christ and then just wander off to do our own thing.
Stephen E. Robinson
The Parable of the Divers and More Good News
Deseret Book Company, 1995
I come humbly to this pulpit this morning because I wish to speak about the greatest event in all history. That singular event was the incomparable Atonement of our Lord and Savior, Jesus the Christ. This was the most transcendent act that has ever taken place, yet it is the most difficult to understand. My reason for wanting to learn all I can about the Atonement is partly selfish: Our salvation depends on believing in and accepting the Atonement. (See Mosiah 4:6–7) Such acceptance requires a continual effort to understand it more fully. The Atonement advances our mortal course of learning by making it possible for our natures to become perfect. (See Moroni 10:32) All of us have sinned and need to repent to fully pay our part of the debt. When we sincerely repent, the Savior’s magnificent Atonement pays the rest of that debt. (See 2 Nephi 25:23)
Paul gave a simple explanation for the need of the Atonement: “For as in Adam all die, even so in Christ shall all be made alive.” (1 Corinthians 15:22) Jesus Christ was appointed and foreordained to be our Redeemer before the world was formed. With His divine sonship, His sinless life, the shedding of His blood in the Garden of Gethsemane, His excruciating death on the cross and subsequent bodily Resurrection from the grave, He became the author of our salvation and made a perfect Atonement for all mankind. (See Bible Dictionary, “Atonement,” 617)
Understanding what we can of the Atonement and the Resurrection of Christ helps us to obtain a knowledge of Him and of His mission. (See Jacob 4:12) Any increase in our understanding of His atoning sacrifice draws us closer to Him. Literally, the Atonement means to be “at one” with Him. The nature of the Atonement and its effects is so infinite, so unfathomable, and so profound that it lies beyond the knowledge and comprehension of mortal man. I am profoundly grateful for the principle of saving grace. Many people think they need only confess that Jesus is the Christ and then they are saved by grace alone. We cannot be saved by grace alone, “for we know that it is by grace that we are saved, after all we can do.” (2 Ne. 25:23; emphasis added)
President James E. Faust
“The Atonement: Our Greatest Hope,” Ensign, Nov 2001, 18
Jesus Christ possessed merits that no other child of Heavenly Father could possibly have. He was a God, Jehovah, before His birth in Bethlehem. His Father not only gave Him His spirit body, but Jesus was His Only Begotten Son in the flesh. Our Master lived a perfect, sinless life and therefore was free from the demands of justice. He was and is perfect in every attribute, including love, compassion, patience, obedience, forgiveness, and humility. His mercy pays our debt to justice when we repent and obey Him. Even with our best efforts to obey His teachings we will still fall short, yet because of His grace we will be saved “after all we can do.” (2 Nephi 25:23)
Elder Richard G. Scott
“Jesus Christ, Our Redeemer,” Ensign, May 1997, 53
Recently I was in private conversation with one who, having committed a serious transgression, had also made intense effort to repent and receive forgiveness from those personally offended, from the Church, and from the Lord. When I asked, “Do you feel forgiven by your Heavenly Father?” he answered hesitantly with an affirmative but qualified response. “How do we obtain divine forgiveness?” I asked.
He spoke of how he had forsaken his transgressive behavior of the past, confessed to proper priesthood authorities, and attempted to make restitution to those offended. He further described his efforts to live according to gospel principles and Church standards.
The Savior and his atoning sacrifice were not mentioned. The underlying assumption seemed to be that divine forgiveness is obtained through those steps of repentance limited to changing one’s behavior. Despite the brother’s earnest efforts to repent, he appeared to be burdened still by remorse and regret and to feel that he must continue to pay for his sins.
Unfortunately, this is not an isolated case. Others, to my knowledge, are burdened by past mistakes, large and small, because of an incomplete or incorrect understanding of our Father’s plan of redemption and mercy. Those so burdened may unnecessarily struggle through life without the joy and peace of mind which are the intended result of true repentance and divine forgiveness.
One who assumes that he can or must pay the price for his sins and thereby earn divine forgiveness will not feel free to continue progress toward realizing his divine potential, that is, eternal life.
The fact is we cannot save ourselves.
. . . .
We learn from the prophet Alma that we are subject to divine law, which all have transgressed in some respect, making us subject to the demands of justice (see Alma 42:14, 18). God’s justice is based upon divine laws, under which we receive what we deserve according to our disobedience or obedience to the law.
Justice affords no forgiveness for transgressors but imposes penalties (see D&C 82:4). None is exempt (see D&C 107:84). After all we can do to repent, we are still subject to the demands of justice and its penalties, which we cannot satisfy.
. . . .
The beginning and completion of repentance leading to forgiveness is faith in Jesus Christ, who is the “author and the finisher of [our] faith” (Moroni 6:4). Our faith in him as Savior and Redeemer engenders in us godly sorrow for our transgressions, a broken heart and a contrite spirit, and a sense of personal accountability. There follows a change in attitude and a turning toward God.
. . . .
The Lord’s gift of forgiveness, however, is not complete until it is accepted. True and complete repentance is a process by which we may become reconciled with God and accept the divine gift of forgiveness.
In the words of Nephi, “It is by grace that we are saved, after all we can do” (2 Nephi 25:23).
The effect of the infinite, atoning sacrifice was twofold: First, resurrection and immortality for all, unconditionally granted. Second, eternal life for each one who fulfills the prescribed conditions, which are faith in Jesus Christ as Savior and Redeemer, followed by repentance.
Then we must qualify for and receive the saving and exalting ordinances of the gospel with their associated covenants, continuously striving to keep those covenants and obey the commandments of God.
Being mortal, and despite our resolve and efforts, we will continue to fall short of perfection. However, with Nephi of old, conscious of our weaknesses, temptations, and past mistakes, we may say, “Nevertheless, I know in whom I have trusted” (2 Nephi 4:19). There follows a natural resolve to renew our efforts.
Essential to receiving divine forgiveness are personal, individual recognition and acceptance of our Father’s mercy, made available to us by the atoning sacrifice of Jesus Christ and a renewed covenant to obey the principles of the gospel.
Elder Ronald E. Poelman
“Divine Forgiveness,” Ensign, Nov 1993, 84
Let’s assume that a faithful man named John is praying for a blessing with all his heart, and he does all he can to help bring it to pass, but it’s just not enough. He puts in most of what’s required but not all. He just doesn’t have the capacity to do all that’s required. But he persists and receives the blessing.
Question: Who put in the rest? The law or requirement must be fulfilled, but John wasn’t able to fully do it. Who compensates for his inadequacy?
Answer: The Lord, Jesus Christ. The enabling power of God, or grace, intervened and Jesus Christ contributed what John lacked. And thus the law was fulfilled.
Please understand this. Jesus came not only to save us from our sins but also to assist us with our infirmities, our afflictions, our weaknesses, our problems, and our discouragements. And when he does so, in the process he helps us to qualify for the blessings we seek, and that is called grace.
Now consider another man. This man has less faith than John. This man was baptized just last week. He seeks the same blessing as John, but he cannot muster the faith that John has. As he seeks to obey the required law, all he can do is put in maybe a tenth of what’s needed. Yet he still receives the blessing. Why is that? Again, because Jesus compensated and put the rest in for him. After we have done all in our power, the grace of the Lord will intervene. The prophet Nephi said it masterfully:
For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. (2 Nephi 25:23.)
In my judgment, this principle explains why it is that when a little child prays he can so readily receive the blessing. The child doesn’t know how to do very much except give all of his heart, but that’s enough. Then the Lord puts in the rest. Children have great access to the heavens.
We also can have such access if we will pray with all our hearts and do all we can to qualify for the blessing we seek. Then, through the grace, or enabling power, of Christ, the heavens will intervene and bring us that which we desire.
Elder Gene R. Cook
Receiving Answers to Our Prayers
Deseret Book Company (1996)
I feel, and the Spirit seems to accord, that the most important doctrine I can declare, and the most powerful testimony I can bear, is of the atoning sacrifice of the Lord Jesus Christ.
His atonement is the most transcendent event that ever has or ever will occur from Creation’s dawn through all the ages of a never-ending eternity.
It is the supreme act of goodness and grace that only a god could perform. Through it, all of the terms and conditions of the Father’s eternal plan of salvation became operative.
Through it are brought to pass the immortality and eternal life of man. Through it, all men are saved from death, hell, the devil, and endless torment.
And through it, all who believe and obey the glorious gospel of God, all who are true and faithful and overcome the world, all who suffer for Christ and his word, all who are chastened and scourged in the Cause of him whose we are—all shall become as their Maker and sit with him on his throne and reign with him forever in everlasting glory.
Elder Bruce R. McConkie
“The Purifying Power of Gethsemane,” Ensign, May 1985, 9