Mosiah 3

This is a very well known and oft quoted chapter, particularly the portions relating to the prophecy of  Christ’s mortal ministry and atoning sacrifice (vv. 5-10) and the famous passage that really encapsulates the core of the Gospel:

For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.

That really covers almost everything important: the fallenness of man, guidance through the Holy Ghost, repentance and sanctification through the Atonement of Christ and how we should be as disciples and God’s children.

Perhaps one bit of that verse that catches a little less attention is that whole bit about being ‘willing to submit to all things which the Lord seeth fit to inflict upon him’. I think it’s easy to read the verse, and see it as being willing to submit to everything God may ask of us and in addition what he permits may happen to us. But the word inflict is rather more active than that, in that it requires us to accept and submit to what God may do to us, even if unpleasant. An interesting article I’ve already linked to in this blog which discusses the concept of an Abrahamic Test quotes this verse in that context, noting that the scriptures teach that God both chastens us (which is correction or punishment upon those that have disobedient) and tries us, in which the refiners fire falls upon the righteous. It is interesting that a crucial part of our discipleship is the degree to which we accept both of these processes.

I don’t know whether I can say I’m grateful for any of the trials I’ve experienced, and in many respects I’m quite fortunate, so I don’t know how others may feel about that either. But I’ve certainly found with some unpleasant experiences that – often given time and opportunity to reflect – I’ve been able to perceive some of the positive results of them too. I don’t know that we’re actually being asked to be glad about unpleasant things (though perhaps with sufficient perspective we can be; thinking about it there are a couple of things I think I can now say I am appreciative for). But perhaps what this is really getting at is the core measure of our trust and loyalty towards him, the capacity to say “not my will, but thine be done”, no matter what that appears to entail for us.

Linked to this verse, but really catching my attention today, was verse 16:

And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins.

It’s an interesting point in general that the Atonement establishes both justice and mercy (for instance, see v. 10-11 and 2 Nephi 9:26). But what attracted my eye today was the whole phrase about ‘in Adam, or by nature, they fall’. When we talk of the fall, we often talk of Adam and Eve, but really in a sense each of us falls as we grow up. We are born innocent before God (D&C 93:38), and we are not held responsible for the sins of our forebears (Moses 6:54). But as a consequence of the fall, human nature is opposed to God, and our natures mean that as we grow ‘sin conceive[s] in [our] hearts’ (Moses 6:55) and we yield to our unrighteous instincts (‘the will of the flesh and the evil which is therein’, 2 Nephi 2:29) and become fallen people. We each experience the fall individually; I guess in a similar manner to the way in which while Christ atoned once for sins in an infinite and eternal offering, we must experience the power of that redemption individually too.

I think it’s also important to remember this self-sabotaging nature that we all inevitably have. We can become ground down trying to perfect ourselves, or we might try to persuade ourselves that some inner tendencies can’t possibly be wrong, or why would we have them? But human nature as it is is morally flawed, and is not perfectible by our efforts alone. But there’s two crucial caveats there, which again verse 19 addresses: our current nature is not the nature God wishes for us to carry into the eternities, and we can put off that nature and become something else – a saint, that is holy – as we “yield to the enticings of the Holy Spirit” and accept the power of Christ’s atonement into our lives. God wants us to change, and through Christ’s power we can.

 

Advertisements

Alma 34

So today my personal reading got around to the third and final part of this sermon, where Amulek picks up from where Alma left off. As I was doing so, there was already one subject that loomed large in my mind, but there are several other points that emerged, so I plan to cover these in order of reading. So without futher ado…

All are fallen and are lost

The absolute necessity of the Atonement of Christ, and our need to accept it, is something the Book of Mormon repeatedly teaches. It’s something that not everyone appears to understand, however. I’ve heard a number of people, include those within the Church, conclude that they don’t need to change, because they’re “a good person”. But this is not true: all are fallen, and all are lost. This is not to say that the nature of our sins all reaches the same degree, of course. Most people aren’t Hitler, or anything of that sort. But “not Hitler” is not good enough, and while that may be easy to grasp neither is most people’s definition of a “good person”.

We might class ourselves as such as we mean well most of the time, but meaning well is very different from working righteousness, nor does meaning well erase our moments of weakness, selfishness, cruelty and malice. It is a common temptation to think that if we mostly mean well and don’t harm people most of the time, God “will justify in committing a little sin” (2 Nephi 28:8), but little could be further from the truth. All of us, by our natural attainments, fall far short of the standard of holiness by which it will even be bearable to be in the presence of God (Mormon 9:3-5), let alone to be exalted. And so we need the help of a greater power, even a divine and infinite and eternal power, not just to be forgiven of all those things we do wrong (or did not do right), but also to have our characters transformed and purified. We all need to change, and none of us can accomplish that change by ourselves. We need the Atonement of Christ.

An infinite and eternal sacrifice

And so we turn to the topic that had been on my mind. This has largely been brought up as I’ve heard people claim that the Atonement was “personal” and “for each of us”. In its most extreme variant, I’ve heard the claim that it involved praying personally for everyone by name, a claim which simultaneous makes the Atonement too small (as we shall see), and yet underestimates how long praying for everyone by name would take. Assuming a rough estimate of 25 billion people live or ever have lived on Earth, for example, one would still be at the task!

What has become clear in many of these cases is that those making these claims see the Atonement of Christ as occurring in discrete lots: that is, that Christ suffered a bit for me, then a bit for you, and so on through the whole Human family. There’s problems with such teachings, but by far the biggest is that they aren’t true.

Turning to Amulek in 34:10:

For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice.

It should be noted that Christ was both an infinite and eternal sacrifice, because he wasn’t just human, he was divine. This refers to more than simply the circumstances of his birth too: it’s not simply that he was the only begotten of the Father in a genetic sense, but also because prior to birth he was divine. As the Book of Mormon puts it on the title page, “JESUS is the CHRIST, the ETERNAL GOD”. For him to give up his life was to make more than a mortal offering, but to offer the life of a God.

Continuing on with verses 11 and 12:

Now there is not any man that can sacrifice his own blood which will atone for the sins of another. Now, if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you, Nay.

But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement which will suffice for the sins of the world.

This is the crucial bit, because what Amulek is teaching is that the way at least some think the Atonement works doesn’t work. If the Atonement consisted of the transfer of a discrete portion of suffering, someone could atone for the sins of the another, but they can’t. And as his own reference to their own law makes clear, it would not be just: their just law will not be satisfied simply with a death, but rather with that of the guilty.  The simple transferral of a set amount of suffering, even if done 25 billion times, while unimaginable vast to human beings, is still finite, and would not work. The only solution is an infinite atonement, with an infinite sacrifice.

Why does this matter? For one thing, I think it is important to try, even if we fail, to appreciate the full magnitude of what Christ did, and what only Christ could do, for us. For another, the idea that the Atonement consists of Christ transferring to himself discrete and personalised packets of suffering may even lead people to reject the atonement. I have known of some who felt that they don’t want Christ to experience their bit of pain, either out of a misinformed belief that they didn’t want to “add” that burden to him, or some sort of belief that they can take their own punishment. But it doesn’t work like that. Christ has already atoned for the sins of the world, and did so in such a way that it is impossible to add or reduce the burden he took upon himself. And in doing so, he was doing something that none of us could possibly have done, not even for one person. And his superlative and infinite power can save any one of us, if we accept the gift he has already provided in gratitude.

Work out your salvation with fear before God

There’s many other things in this chapter which deserve attention, but there’s one final passage which stood out to me today:

And now, my beloved brethren, I desire that ye should remember these things, and that ye should work out your salvation with fear before God, and that ye should no more deny the coming of Christ;

(Alma 34:37)

This is not an unique sentiment in the scriptures (compare Philippians 2:12 and Mormon 9:27), nor is it the first time I’ve discussed fear (including potential positive aspects). But I was struck by it again, perhaps because I’ve seen a fair few adverts for an event recently, in which many of the performers and speakers seem to speak as if participation in the gospel should bring one continuous joy. Well it will… eventually. But not yet.

There’s a balance in these things. On one hand we should not be in a state of insecurity, where we feel unable to trust in God’s promises, or be oppressed by feelings of perfectionism as if everything depended upon us and any failings were irretrievable mistakes. We are saved by grace, we are instructed to “look unto me in every thought: doubt not, fear not” (D&C 6:36), and encouraged to “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16, my emphasis). At the same time we must avoid complacency, a state of “carnal security” in which we think “all is well in Zion” (2 Nephi 28:21), and indeed work out our salvation before God with fear and trembling. In similar fashion, Christ does offer us peace (John 14:27), and offers us a “fulness of joy” in the world to come (D&C 93:33). But Adam and Eve, in their innocent state, knew “no joy, for they knew no misery” (2 Nephi 2:23), and the promise to those who are joint-heirs with Christ is that “if so be that we suffer with him, that we may be also glorified together” (Romans 8:17). We’re not guaranteed unbroken happiness in this life, no matter we live our life. The path of following Christ cannot be reduced just to one dimension, either joy nor suffering. In the course of this life, we will likely experience both, at different times and different places, as indeed 2 Nephi 2 points out that we need to. And indeed, our future joys, especially that fulness of joy may well be linked to sufferings in this life, as Peter points out:

But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

(1 Peter 4:13)

In essence, we should always remember what Christ himself teaches:

These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

(John 16:33)

2 Nephi 16

In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.

Above it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

And one cried unto another, and said: Holy, holy, holy, is the Lord of Hosts; the whole earth is full of his glory.

And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

Then said I: Wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts.

(2 Nephi 16:1-5//Isaiah 6:1-5)

I can’t say that I’ve seen the Lord directly, and I don’t know anyone personally who has. I do know that I’ve found the thought terrifying at times. Like Isaiah, we’re all unclean in some way, and so the thought of coming into the presence of a being who is so Holy and beyond our comprehension – let alone the actual experience – is unsettling. At least for me; some people seem far more relaxed about the prospect. I’m not sure if that’s proper spiritual confidence (D&C 121:45) or complacency; I guess it varies. I suspect that when one realises ones own state and who God is, then unless one has received the confidence spoken of in D&C 121:45, some degree of consternation like Isaiah’s is the only proper response. This is particularly the case when we realise that one day, all of us will come into the presence of God to be judged.

Fortunately the Lord is merciful, and able to cleanse us:

Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar;

And he laid it upon my mouth, and said: Lo, this has touched thy lips; and thine iniquity is taken away, and thy sin purged.

(2 Nephi 16:6-7//Isaiah 6:6-7)

2 Nephi 13-14

For behold, the Lord, the Lord of Hosts, doth take away from Jerusalem, and from Judah, the stay and the staff, the whole staff of bread, and the whole stay of water—

The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient;

The captain of fifty, and the honorable man, and the counselor, and the cunning artificer, and the eloquent orator.

And I will give children unto them to be their princes, and babes shall rule over them.

And the people shall be oppressed, every one by another, and every one by his neighbor; the child shall behave himself proudly against the ancient, and the base against the honorable.

(2 Nephi 13:1-5//Isaiah 3:1-5)

This passage has often been on my mind for the last decade, when I consider our current paucity of talent and leadership. The recent bout of Trumpism simply amplifies it. Our civilisation certainly had its flaws and sins in earlier years, and none of our great leaders were perfect (they’re as human as we are). But consider the following speech: whatever one may think of Ronald Reagan, I think it should be clear that even setting aside Trump, the substance of this speech is far greater than that produced by any of his successors today. When we do consider Trump, I think one should see that there is a world of difference between a speech which appeals to our better instincts, and incoherent rants that appeal to the worst:

 

On to 2 Nephi 14:

And it shall come to pass, they that are left in Zion and remain in Jerusalem shall be called holy, every one that is written among the living in Jerusalem—

When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and by the spirit of burning.

(2 Nephi 14:3-4//Isaiah 4:3-4)

I’ve commented a lot on God’s judgments in the most recent posts (I don’t know if that reflects my state of mind or simply Isaiah!), but what I think this passage underlines is that this process of judgment is not simply to punish, though there will be those who will be. God also intends to refine us, if we will let ourselves be refined. For those who endure, God’s actions will cleanse and sanctify us. Holiness is possible, if we submit to God’s will and endure what he sees fit to inflict upon us.