"That We Might Live" Talk of the 1st Quarter of the Year 2010 - The Atonement of Jesus Christ (and what it means for each of us)
Doing something different – The Atonement of Jesus Christ is the single most important Sacred events for us to understand fully – completely – comprehensively and correctly! Without the Atonement of our Lord and Savior – the Holy One of Israel – and the Son of Our Heavenly Father is/was the sole purpose of this Earth to allow us to return unto the Father and the Son. Therefore below are multiple articles and lessons on the Atonement of Jesus Christ. If one over the next three months would take the time to read and study these articles/talks/lessons it will uplift and edify each of us about why we’re here – where we came from and where we might be going if our parachutes don’t open. c/ork
"The Atonement and the Value of One Soul"
M. Russell Ballard, Ensign, May 2004, 84–87If we could truly understand the Atonement of the Lord Jesus Christ, we would realize how precious is one son or daughter of God.
"Atonement, Agency, Accountability"
Boyd K. Packer, Ensign, May 1988, 69–72 Ever and always [the Atonement] offers amnesty from transgression and from death if we will but repent. . . . Repentance is the key with which we can unlock the prison from inside . . . , and agency is ours to use it.
The Lord had come from Gethsemane; before Him was His crucifixion. At the moment of betrayal, Peter drew his sword against Malchus, a servant of the high priest. Jesus said:
“Put up again thy sword into his place. …
“Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?” (Matt. 26:52–53).
During all of the taunting, the abuse, the scourging, and the final torture of crucifixion, the Lord remained silent and submissive. Except, that is, for one moment of intense drama which reveals the very essence of Christian doctrine.
That moment came during the trial. Pilate, now afraid, said to Jesus: “Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?” (John 19:10).
One can only imagine the quiet majesty when the Lord spoke. “Thou couldest have no power at all against me, except it were given thee from above” (John 19:11).
What happened thereafter did not come because Pilate had power to impose it, but because the Lord had the will to accept it.
“I lay down my life,” the Lord said, “that I might take it again.
“No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:17–18).
Before the Crucifixion and afterward, many men have willingly given their lives in selfless acts of heroism. But none faced what the Christ endured. Upon Him was the burden of all human transgression, all human guilt.
And hanging in the balance was the Atonement. Through His willing act, mercy and justice could be reconciled, eternal law sustained, and that mediation achieved without which mortal man could not be redeemed.
He, by choice, accepted the penalty for all mankind for the sum total of all wickedness and depravity; for brutality, immorality, perversion, and corruption; for addiction; for the killings and torture and terror—for all of it that ever had been or all that ever would be enacted upon this earth.
In choosing, He faced the awesome power of the evil one who was not confined to flesh nor subject to mortal pain. That was Gethsemane!
How the Atonement was wrought, we do not know. No mortal watched as evil turned away and hid in shame before the light of that pure being.
All wickedness could not quench that light. When what was done was done, the ransom had been paid. Both death and hell forsook their claim on all who would repent. Men at last were free. Then every soul who ever lived could choose to touch that light and be redeemed.
By this infinite sacrifice, through this atonement of Christ, all mankind may be saved by obedience to the laws and ordinances of the gospel.
Atonement is really three words: At-one-ment, meaning to set at one, one with God; to reconcile, to conciliate, to expiate.
But did you know that the word atonement appears only once in the English New Testament? Only once! I quote from Paul’s letter to the Romans:
“Christ died for us. …
“We were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
“And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Rom. 5:8, 10–11; italics added).
Only that once does the word atonement appear in the English New Testament. Atonement, of all words! It was not an unknown word, for it had been used much in the Old Testament in connection with the law of Moses, once only in the New Testament. I find that to be remarkable.
I know of only one explanation. For that we turn to the Book of Mormon.
Nephi testified that the Bible once “contained the fulness of the gospel of the Lord, of whom the twelve apostles bear record” (1 Ne. 13:24) and that “After [the words] go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away” (1 Ne. 13:26).
Jacob defined the great and abominable church in these words:
“Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God” (2 Ne. 10:16).
Nephi said, “Because of the many plain and precious things which have been taken out of the book, … an exceedingly great many do stumble, yea, insomuch that Satan hath great power over them” (1 Ne. 13:29).
He then prophesied that the precious things would be restored (see 1 Ne. 13:34–35).
And they were restored. In the Book of Mormon the word atone in form and tense appears fifty-five times. I quote but one verse from Alma: “And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also” (Alma 42:15; italics added).
Only once in the New Testament—fifty-five times in the Book of Mormon. What better witness that the Book of Mormon is indeed another testament of Jesus Christ?
And that is not all. The words atone, atonement, atoneth, appear in the Doctrine and Covenants eleven times and in the Pearl of Great Price three. Sixty-nine references of transcendent importance. And that is not all! Hundreds of other verses help to explain it.
The cost of the Atonement was borne by the Lord without compulsion, for agency is a sovereign principle. According to the plan, agency must be honored. It was so from the beginning, from Eden.
“The Lord said unto Enoch: Behold these thy brethren; they are the workmanship of mine own hands, and I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency” (Moses 7:32).
Whatever else happened in Eden, in his supreme moment of testing, Adam made a choice.
After the Lord commanded Adam and Eve to multiply and replenish the earth and commanded them not to partake of the tree of knowledge of good and evil, He said: “Nevertheless, thou mayest choose for thyself, for it is given unto thee; but, remember that I forbid it, for in the day thou eatest thereof thou shalt surely die” (Moses 3:17).
There was too much at issue to introduce man into mortality by force. That would contravene the very law essential to the plan. The plan provided that each spirit child of God would receive a mortal body and each would be tested. Adam saw that it must be so and made his choice. “Adam fell that men might be; and men are, that they might have joy” (2 Ne. 2:25).
Adam and Eve ventured forth to multiply and replenish the earth as they had been commanded to do. The creation of their bodies in the image of God, as a separate creation, was crucial to the plan. Their subsequent fall was essential if the condition of mortality was to exist and the plan proceed.
Jacob described what would happen to our bodies and our spirits except an atonement, an infinite atonement, were made. We should, he said, have become “like unto [the devil]” (see 2 Ne. 9:7–9).
I seldom use the word absolute. It seldom fits. I use it now—twice. Because of the Fall, the Atonement was absolutely essential for resurrection to proceed and overcome mortal death.
The Atonement was absolutely essential for men to cleanse themselves from sin and overcome the second death, which is the spiritual death, which is separation from our Father in Heaven. For the scriptures tell us, seven times they tell us, that no unclean thing may enter the presence of God.
Those scriptural words, “Thou mayest choose for thyself, for it is given unto thee” (Moses 3:17), introduced Adam and Eve and their posterity to all the risks of mortality. In mortality men are free to choose, and each choice begets a consequence. The choice Adam made energized the law of justice, which required that the penalty for disobedience would be death.
But those words spoken at the trial, “Thou couldest have no power at all against me, except it were given thee from above” (John 19:11), proved mercy was of equal rank. A redeemer was sent to pay the debt and set men free. That was the plan.
Alma’s son Corianton thought it unfair that penalties must follow sin, that there need be punishment. In a profound lesson Alma taught the plan of redemption to his son, and so to us.
Alma spoke of the Atonement and said, “Now, repentance could not come unto men except there were a punishment” (Alma 42:16).
If punishment is the price repentance asks, it comes at bargain price. Consequences, even painful ones, protect us. So simple a thing as a child’s cry of pain when his finger touches fire can teach us that. Except for the pain, the child might be consumed.
I readily confess that I would find no peace, neither happiness nor safety, in a world without repentance. I do not know what I should do if there were no way for me to erase my mistakes. The agony would be more than I could bear. It may be otherwise with you, but not with me.
An atonement was made. Ever and always it offers amnesty from transgression and from death if we will but repent. Repentance is the escape clause in it all. Repentance is the key with which we can unlock the prison from inside. We hold that key within our hands, and agency is ours to use it.
How supernally precious freedom is; how consummately valuable is the agency of man.
Lucifer in clever ways manipulates our choices, deceiving us about sin and consequences. He, and his angels with him, tempt us to be unworthy, even wicked. But he cannot, in all eternity he cannot, with all his power he cannot completely destroy us; not without our own consent. Had agency come to man without the Atonement, it would have been a fatal gift.
We are taught in Genesis, in Moses, in Abraham, in the Book of Mormon, and in the endowment that man’s mortal body was made in the image of God in a separate creation. Had the Creation come in a different way, there could have been no Fall.
If men were merely animals, then logic favors freedom without accountability.
How well I know that among learned men are those who look down at animals and stones to find the origin of man. They do not look inside themselves to find the spirit there. They train themselves to measure things by time, by thousands and by millions, and say these animals called men all came by chance. And this they are free to do, for agency is theirs.
But agency is ours as well. We look up, and in the universe we see the handiwork of God and measure things by epochs, by eons, by dispensations, by eternities. The many things we do not know we take on faith.
But this we know! It was all planned before the world was. Events from the Creation to the final, winding-up scene are not based on chance; they are based on choice! It was planned that way.
This we know! This simple truth! Had there been no Creation, no Fall, there should have been no need for any Atonement, neither a Redeemer to mediate for us. Then Christ need not have been.
At Gethsemane and Golgotha the Savior’s blood was shed. Centuries earlier the Passover had been introduced as a symbol and a type of things to come. It was an ordinance to be kept forever (see Ex. 12).
When the plague of death was decreed upon Egypt, each Israelite family was commanded to take a lamb, firstborn, male, without blemish. This paschal lamb was slain without breaking any bones, its blood to mark the doorway of the home. The Lord promised that the angel of death would pass over the homes so marked and not slay those inside. They were saved by the blood of the lamb.
After the crucifixion of the Lord, the law of sacrifice required no more shedding of blood. For that was done, as Paul taught the Hebrews, “once for all, … one sacrifice for sins for ever” (Heb. 10:10, 12). The sacrifice thenceforth was to be a broken heart and a contrite spirit—repentance.
And the Passover would be commemorated forever as the sacrament, in which we renew our covenant of baptism and partake in remembrance of the body of the Lamb of God and of His blood, which was shed for us.
It is no small thing that this symbol reappears in the Word of Wisdom. Beyond the promise that Saints in this generation, who obey, will receive health and great treasures of knowledge is this: “I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them” (D&C 89:21).
I cannot with composure tell you how I feel about the Atonement. It touches the deepest emotion of gratitude and obligation. My soul reaches after Him who wrought it, this Christ, our Savior of whom I am a witness. I testify of Him. He is our Lord, our Redeemer, our advocate with the Father. He ransomed us with His blood.
Humbly I lay claim upon the atonement of Christ. I find no shame in kneeling down in worship of our Father and His son. For agency is mine, and this I choose to do!
In the name of Jesus Christ, amen.
"The Purifying Power of Gethsemane"
Bruce R. McConkie, Ensign, May 1985, 9–11 The Lord's 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.
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.
In speaking of these wondrous things I shall use my own words, though you may think they are the words of scripture, words spoken by other Apostles and prophets.
True it is they were first proclaimed by others, but they are now mine, for the Holy Spirit of God has borne witness to me that they are true, and it is now as though the Lord had revealed them to me in the first instance. I have thereby heard his voice and know his word.
Two thousand years ago, outside Jerusalem’s walls, there was a pleasant garden spot, Gethsemane by name, where Jesus and his intimate friends were wont to retire for pondering and prayer.
There Jesus taught his disciples the doctrines of the kingdom, and all of them communed with Him who is the Father of us all, in whose ministry they were engaged, and on whose errand they served.
This sacred spot, like Eden where Adam dwelt, like Sinai from whence Jehovah gave his laws, like Calvary where the Son of God gave his life a ransom for many, this holy ground is where the Sinless Son of the Everlasting Father took upon himself the sins of all men on condition of repentance.
We do not know, we cannot tell, no mortal mind can conceive the full import of what Christ did in Gethsemane.
We know he sweat great gouts of blood from every pore as he drained the dregs of that bitter cup his Father had given him.
We know he suffered, both body and spirit, more than it is possible for man to suffer, except it be unto death.
We know that in some way, incomprehensible to us, his suffering satisfied the demands of justice, ransomed penitent souls from the pains and penalties of sin, and made mercy available to those who believe in his holy name.
We know that he lay prostrate upon the ground as the pains and agonies of an infinite burden caused him to tremble and would that he might not drink the bitter cup.
We know that an angel came from the courts of glory to strengthen him in his ordeal, and we suppose it was mighty Michael, who foremost fell that mortal man might be.
As near as we can judge, these infinite agonies—this suffering beyond compare—continued for some three or four hours.
After this—his body then wrenched and drained of strength—he confronted Judas and the other incarnate devils, some from the very Sanhedrin itself; and he was led away with a rope around his neck, as a common criminal, to be judged by the arch-criminals who as Jews sat in Aaron’s seat and who as Romans wielded Caesar’s power.
They took him to Annas, to Caiaphas, to Pilate, to Herod, and back to Pilate. He was accused, cursed, and smitten. Their foul saliva ran down his face as vicious blows further weakened his pain-engulfed body.
With reeds of wrath they rained blows upon his back. Blood ran down his face as a crown of thorns pierced his trembling brow.
But above it all he was scourged, scourged with forty stripes save one, scourged with a multithonged whip into whose leather strands sharp bones and cutting metals were woven.
Many died from scourging alone, but he rose from the sufferings of the scourge that he might die an ignominious death upon the cruel cross of Calvary.
Then he carried his own cross until he collapsed from the weight and pain and mounting agony of it all.
Finally, on a hill called Calvary—again, it was outside Jerusalem’s walls—while helpless disciples looked on and felt the agonies of near death in their own bodies, the Roman soldiers laid him upon the cross.
With great mallets they drove spikes of iron through his feet and hands and wrists. Truly he was wounded for our transgressions and bruised for our iniquities.
Then the cross was raised that all might see and gape and curse and deride. This they did, with evil venom, for three hours from 9:00 a.m. to noon.
Then the heavens grew black. Darkness covered the land for the space of three hours, as it did among the Nephites. There was a mighty storm, as though the very God of Nature was in agony.
And truly he was, for while he was hanging on the cross for another three hours, from noon to 3:00 p.m., all the infinite agonies and merciless pains of Gethsemane recurred.
And, finally, when the atoning agonies had taken their toll—when the victory had been won, when the Son of God had fulfilled the will of his Father in all things—then he said, “It is finished” (John 19:30), and he voluntarily gave up the ghost.
As the peace and comfort of a merciful death freed him from the pains and sorrows of mortality, he entered the paradise of God.
When he had made his soul an offering for sin, he was prepared to see his seed, according to the messianic word.
These, consisting of all the holy prophets and faithful Saints from ages past; these, comprising all who had taken upon them his name, and who, being spiritually begotten by him, had become his sons and his daughters, even as it is with us; all these were assembled in the spirit world, there to see his face and hear his voice.
After some thirty-eight or forty hours—three days as the Jews measured time—our Blessed Lord came to the Arimathaean’s tomb, where his partially embalmed body had been placed by Nicodemus and Joseph of Arimathaea.
Then, in a way incomprehensible to us, he took up that body which had not yet seen corruption and arose in that glorious immortality which made him like his resurrected Father.
He then received all power in heaven and on earth, obtained eternal exaltation, appeared unto Mary Magdalene and many others, and ascended into heaven, there to sit down on the right hand of God the Father Almighty and to reign forever in eternal glory.
His rising from death on the third day crowned the Atonement. Again, in some way incomprehensible to us, the effects of his resurrection pass upon all men so that all shall rise from the grave.
As Adam brought death, so Christ brought life; as Adam is the father of mortality, so Christ is the father of immortality.
And without both, mortality and immortality, man cannot work out his salvation and ascend to those heights beyond the skies where gods and angels dwell forever in eternal glory.
Now, the atonement of Christ is the most basic and fundamental doctrine of the gospel, and it is the least understood of all our revealed truths.
Many of us have a superficial knowledge and rely upon the Lord and his goodness to see us through the trials and perils of life.
But if we are to have faith like Enoch and Elijah we must believe what they believed, know what they knew, and live as they lived.
May I invite you to join with me in gaining a sound and sure knowledge of the Atonement.
We must cast aside the philosophies of men and the wisdom of the wise and hearken to that Spirit which is given to us to guide us into all truth.
We must search the scriptures, accepting them as the mind and will and voice of the Lord and the very power of God unto salvation.
As we read, ponder, and pray, there will come into our minds a view of the three gardens of God—the Garden of Eden, the Garden of Gethsemane, and the Garden of the Empty Tomb where Jesus appeared to Mary Magdalene.
In Eden we will see all things created in a paradisiacal state—without death, without procreation, without probationary experiences.
We will come to know that such a creation, now unknown to man, was the only way to provide for the Fall.
We will then see Adam and Eve, the first man and the first woman, step down from their state of immortal and paradisiacal glory to become the first mortal flesh on earth.
Mortality, including as it does procreation and death, will enter the world. And because of transgression a probationary estate of trial and testing will begin.
Then in Gethsemane we will see the Son of God ransom man from the temporal and spiritual death that came to us because of the Fall.
And finally, before an empty tomb, we will come to know that Christ our Lord has burst the bands of death and stands forever triumphant over the grave.
Thus, Creation is father to the Fall; and by the Fall came mortality and death; and by Christ came immortality and eternal life.
If there had been no fall of Adam, by which cometh death, there could have been no atonement of Christ, by which cometh life.
And now, as pertaining to this perfect atonement, wrought by the shedding of the blood of God—I testify that it took place in Gethsemane and at Golgotha, and as pertaining to Jesus Christ, I testify that he is the Son of the Living God and was crucified for the sins of the world. He is our Lord, our God, and our King. This I know of myself independent of any other person.
I am one of his witnesses, and in a coming day I shall feel the nail marks in his hands and in his feet and shall wet his feet with my tears.
But I shall not know any better then than I know now that he is God’s Almighty Son, that he is our Savior and Redeemer, and that salvation comes in and through his atoning blood and in no other way.
God grant that all of us may walk in the light as God our Father is in the light so that, according to the promises, the blood of Jesus Christ his Son will cleanse us from all sin.
In the name of the Lord Jesus Christ, amen.
"The Atonement: Our Greatest Hope"
James E. Faust, Liahona, Jan. 2002, 19–22; or Ensign, Nov. 2001, 18–20Our salvation depends on believing in and accepting the Atonement. Such acceptance requires a continual effort to understand it more fully.
"Testifying of the Great and Glorious Atonement"
Neal A. Maxwell, Liahona, Apr. 2002, 6–13; or Ensign, Oct. 2001, 10–15By personally understanding and believing in the Atonement, you and I can teach and testify of it with greater gratitude, greater love, and greater power.
"The Atonement"
Russell M. Nelson, Ensign, Nov. 1996, 33–36The purposes of the Creation, the Fall, and the Atonement all converge on the sacred work done in temples of The Church of Jesus Christ of Latter-day Saints.
"The Fall and Infinite Atonement
Spencer J. Condie, Ensign, Jan. 1996, 22–27Without the knowledge restored through the Book of Mormon, we might never fully understand the Fall and the Atonement.
"The Supernal Gift of the Atonement"
James E. Faust, Ensign, Nov. 1988, 12–14 Faith in the Savior's resurrection "should help us carry all burdens, bear any sorrows, and also fully savor all joys and happiness that can be found in this life."
"Accepting the Atonement of Jesus Christ"
Teachings of Presidents of the Church: Brigham Young, Chapter 5
"The Infinite Atonement of Jesus Christ"
Teachings of Presidents of the Church: John Taylor, Chapter 5
"The Power of the Atonement for Us Personally"
Teachings of Presidents of the Church: John Taylor, Chapter 6
"Atone, Atonement"
Guide to the Scriptures
"Atonement of Jesus Christ"
Encyclopedia of Mormonism (Please note that the contents of the Encyclopedia of Mormonism, a joint product of Brigham Young University and Macmillan Publishing Company, do not necessarily represent the official position of The Church of Jesus Christ of Latter-day Saints.)
Jesus Christ “came into the world … to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; that through him all might be saved” (D&C 76:41–42). The great sacrifice he made to pay for our sins and overcome death is called the Atonement. It is the most important event that has ever occurred in the history of mankind: “For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; … yea, all are fallen and are lost, and must perish except it be through the atonement” (Alma 34:9).
Discussion
· • Why did Jesus come to the earth?
The Atonement Was Necessary for Our Salvation
The fall of Adam brought two kinds of death into the world: physical death and spiritual death. Physical death is separation of the body and spirit. Spiritual death is separation from God. If these two kinds of death had not been overcome by Jesus’ atonement, two consequences would have resulted: our bodies and our spirits would have been separated forever, and we could not have lived again with our Heavenly Father.
But our wise Heavenly Father prepared a wonderful, merciful plan to save us from physical and spiritual death. He planned for a Savior to come to earth to ransom (redeem) us from our sins and from death. Because of our sins and the weakness of our mortal bodies, we could not ransom ourselves (see Alma 34:10–12). The one who would be our Savior would need to be sinless and to have power over death.
Discussion
· • Compare our earthly bodies to a hand with a glove on it. Take off the glove. Explain that this is like physical death—the spirit (the hand) and the body (the glove) are separated.
Christ Was the Only One Who Could Atone for Our Sins
There are several reasons why Jesus Christ was the only person who could be our Savior. One reason is that Heavenly Father chose him to be the Savior. He was the Only Begotten Son of God and thus had power over death. Jesus explained: “I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:17–18).
Jesus also qualified to be our Savior because he is the only person who has ever lived on the earth who did not sin. This made him a worthy sacrifice to pay for the sins of others.
Discussion
· • Have class members discuss the reasons why Jesus was the only one who could atone for our sins.
Christ Suffered and Died to Atone for Our Sins
The Savior atoned for our sins by suffering in Gethsemane and by giving his life on the cross. It is impossible for us to fully understand how he suffered for all of our sins. In the Garden of Gethsemane, the weight of our sins caused him to feel such agony and heartbreak that he bled from every pore (see D&C 19:18–19). Later, as he hung upon the cross, Jesus suffered painful death by one of the most cruel methods known to man.
How Jesus loves us, to suffer such spiritual and physical agony for our sake! How great the love of Heavenly Father that he would send his Only Begotten Son to suffer and die for the rest of his children. “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).
Discussion
· • Ask class members to imagine themselves in the Garden of Gethsemane as witnesses of the suffering of Jesus Christ. Have someone read the account in Luke 22:39–44.
The Atonement and Resurrection Bring Resurrection to All
On the third day after his crucifixion, Christ took up his body again and became the first person to be resurrected. When his friends went to seek him, the angels who guarded his tomb told them, “He is not here: for he is risen, as he said” (Matthew 28:6). His spirit had reentered his body, never to be separated again.
Christ thus overcame physical death. Because of his atonement, everyone born on this earth will be resurrected (see 1 Corinthians 15:21–22). Just as Jesus was resurrected, our spirits will be reunited with our bodies, “that they can die no more … , never to be divided” (Alma 11:45). This condition is called immortality. All people who have ever lived will be resurrected, “both old and young, both bond and free, both male and female, both the wicked and the righteous” (Alma 11:44).
Discussion
· • Refer again to the hand and glove. Explain that because Jesus Christ atoned for our sins, all people will someday be resurrected. (Put the glove on your hand.) Our bodies and our spirits will reunite.
The Atonement Makes It Possible for Those Who Have Faith in Christ to Be Saved from Their Sins
The Savior’s atonement makes it possible for us to overcome spiritual death. Although all people will be resurrected with a body of flesh and bone, only those who accept the Atonement will be saved from spiritual death.
We accept Christ’s atonement by placing our faith in him. Through this faith, we repent of our sins, are baptized, receive the Holy Ghost, and obey his commandments. We become faithful disciples of Jesus Christ. We are forgiven and cleansed from sin and prepared to return and live forever with our Heavenly Father.
The Savior tells us, “For behold, I, God, have suffered these things for all, that they might not suffer … even as I” (D&C 19:16–17). Christ did his part to atone for our sins. To make his atonement fully effective in our lives, we must strive to obey him and repent of our sins.
Elder Boyd K. Packer of the Council of the Twelve gave the following illustration to show how Christ’s atonement makes it possible to be saved from sin if we do our part.
“Let me tell you a story—a parable.
“There once was a man who wanted something very much. It seemed more important than anything else in his life. In order for him to have his desire, he incurred a great debt.
“He had been warned about going into that much debt, and particularly about his creditor. But it seemed so important for him to do what he wanted to and to have what he wanted right now. He was sure he could pay for it later.
“So he signed a contract. He would pay it off some time along the way. He didn’t worry too much about it, for the due date seemed such a long time away. He had what he wanted now, and that was what seemed important.
“The creditor was always somewhere in the back of his mind, and he made token payments now and again, thinking somehow that the day of reckoning really would never come.
“But as it always does, the day came, and the contract fell due. The debt had not been fully paid. His creditor appeared and demanded payment in full.
“Only then did he realize that his creditor not only had the power to repossess all that he owned, but the power to cast him into prison as well.
“ ‘I cannot pay you, for I have not the power to do so,’ he confessed.
“ ‘Then,’ said the creditor, ‘we will exercise the contract, take your possessions and you shall go to prison. You agreed to that. It was your choice. You signed the contract, and now it must be enforced.’
“ ‘Can you not extend the time or forgive the debt?’ the debtor begged. ‘Arrange some way for me to keep what I have and not go to prison. Surely you believe in mercy? Will you not show mercy?’
“The creditor replied, ‘Mercy is always so one-sided. It would serve only you. If I show mercy to you, it will leave me unpaid. It is justice I demand. Do you believe in justice?’
“ ‘I believed in justice when I signed the contract,’ the debtor said. ‘It was on my side then, for I thought it would protect me. I did not need mercy then, nor think I should need it ever. Justice, I thought, would serve both of us equally as well.’
“ ‘It is justice that demands that you pay the contract or suffer the penalty,’ the creditor replied. ‘That is the law. You have agreed to it and that is the way it must be. Mercy cannot rob justice.’
“There they were: One meting out justice, the other pleading for mercy. Neither could prevail except at the expense of the other.
“ ‘If you do not forgive the debt there will be no mercy,’ the debtor pleaded.
“ ‘If I do, there will be no justice,’ was the reply.
“Both laws, it seemed, could not be served. They are two eternal ideals that appear to contradict one another. Is there no way for justice to be fully served, and mercy also?
“There is a way! The law of justice can be fully satisfied and mercy can be fully extended—but it takes someone else. And so it happened this time.
“The debtor had a friend. He came to help. He knew the debtor well. He knew him to be shortsighted. He thought him foolish to have gotten himself into such a predicament. Nevertheless, he wanted to help because he loved him. He stepped between them, faced the creditor, and made this offer.
“ ‘I will pay the debt if you will free the debtor from his contract so that he may keep his possessions and not go to prison.’
“As the creditor was pondering the offer, the mediator added, ‘You demanded justice. Though he cannot pay you, I will do so. You will have been justly dealt with and can ask no more. It would not be just.’
“And so the creditor agreed.
“The mediator turned then to the debtor. ‘If I pay your debt, will you accept me as your creditor?’
“ ‘Oh yes, yes,’ cried the debtor. ‘You saved me from prison and show mercy to me.’
“ ‘Then,’ said the benefactor, ‘you will pay the debt to me and I will set the terms. It will not be easy, but it will be possible. I will provide a way. You need not go to prison.’
“And so it was that the creditor was paid in full. He had been justly dealt with. No contract had been broken.
“The debtor, in turn, had been extended mercy. Both laws stood fulfilled. Because there was a mediator, justice had claimed its full share, and mercy was satisfied” (in Conference Report, Apr. 1977, pp. 79–80; or Ensign, May 1977, pp. 54–55).
Our sins are our spiritual debts. Without Jesus Christ, who is our Savior and Mediator, we would all pay for our sins by suffering spiritual death. But because of him, if we will keep his terms, which are to repent and keep his commandments, we may return to live with our Heavenly Father.
It is wonderful that Christ has provided us a way to be healed from our sins. He said:
“Behold, I have come unto the world … to save the world from sin.
“Therefore, whoso repenteth and cometh unto me as a little child, him will I receive, for of such is the kingdom of God. Behold, for such I have laid down my life, and have taken it up again; therefore repent, and come unto me ye ends of the earth, and be saved” (3 Nephi 9:21–22).
Discussion
· • Read Acts 2:38. What must we do to show that we accept the Atonement?
· • Read Doctrine and Covenants 19:16–17. What is the penalty for those who do not accept the atonement of the Savior?
Additional Scriptures
· • Alma 34:9–16 (Atonement necessary; sacrifice of God)
· • Romans 5:12–17 (by one came death, by one came life)
· • Helaman 14:15–18 (purpose of Jesus’ death)
· • Articles of Faith 1:3 (all may be saved)
· • 1 Peter 1:18–20 (Jesus was foreordained)
· • Matthew 16:21 (Jesus’ sacrifice was necessary)
· • Luke 22:39–46 (Jesus’ suffering in the Garden)
· • 1 John 1:7 (Jesus cleanses from sin)
· • 2 Nephi 9:21–22 (the Savior suffered for all people)
· • Mosiah 16:6–8 (resurrection possible only through Jesus)
· • Alma 11:40–45; Mormon 9:12–14 (all to be resurrected)
· • Isaiah 1:18 (sins shall be made white)
· • 1 Corinthians 15:40–44 (description of the Resurrection)
"The Atonement"
Gospel Principles, Chapter 12
Jesus Christ “came into the world … to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; that through him all might be saved” (D&C 76:41–42). The great sacrifice he made to pay for our sins and overcome death is called the Atonement. It is the most important event that has ever occurred in the history of mankind: “For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; … yea, all are fallen and are lost, and must perish except it be through the atonement” (Alma 34:9).
Discussion
· • Why did Jesus come to the earth?
The Atonement Was Necessary for Our Salvation
The fall of Adam brought two kinds of death into the world: physical death and spiritual death. Physical death is separation of the body and spirit. Spiritual death is separation from God. If these two kinds of death had not been overcome by Jesus’ atonement, two consequences would have resulted: our bodies and our spirits would have been separated forever, and we could not have lived again with our Heavenly Father.
But our wise Heavenly Father prepared a wonderful, merciful plan to save us from physical and spiritual death. He planned for a Savior to come to earth to ransom (redeem) us from our sins and from death. Because of our sins and the weakness of our mortal bodies, we could not ransom ourselves (see Alma 34:10–12). The one who would be our Savior would need to be sinless and to have power over death.
Discussion
· • Compare our earthly bodies to a hand with a glove on it. Take off the glove. Explain that this is like physical death—the spirit (the hand) and the body (the glove) are separated.
Christ Was the Only One Who Could Atone for Our Sins
There are several reasons why Jesus Christ was the only person who could be our Savior. One reason is that Heavenly Father chose him to be the Savior. He was the Only Begotten Son of God and thus had power over death. Jesus explained: “I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:17–18).
Jesus also qualified to be our Savior because he is the only person who has ever lived on the earth who did not sin. This made him a worthy sacrifice to pay for the sins of others.
Discussion
· • Have class members discuss the reasons why Jesus was the only one who could atone for our sins.
Christ Suffered and Died to Atone for Our Sins
The Savior atoned for our sins by suffering in Gethsemane and by giving his life on the cross. It is impossible for us to fully understand how he suffered for all of our sins. In the Garden of Gethsemane, the weight of our sins caused him to feel such agony and heartbreak that he bled from every pore (see D&C 19:18–19). Later, as he hung upon the cross, Jesus suffered painful death by one of the most cruel methods known to man.
How Jesus loves us, to suffer such spiritual and physical agony for our sake! How great the love of Heavenly Father that he would send his Only Begotten Son to suffer and die for the rest of his children. “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).
Discussion
· • Ask class members to imagine themselves in the Garden of Gethsemane as witnesses of the suffering of Jesus Christ. Have someone read the account in Luke 22:39–44.
The Atonement and Resurrection Bring Resurrection to All
On the third day after his crucifixion, Christ took up his body again and became the first person to be resurrected. When his friends went to seek him, the angels who guarded his tomb told them, “He is not here: for he is risen, as he said” (Matthew 28:6). His spirit had reentered his body, never to be separated again.
Christ thus overcame physical death. Because of his atonement, everyone born on this earth will be resurrected (see 1 Corinthians 15:21–22). Just as Jesus was resurrected, our spirits will be reunited with our bodies, “that they can die no more … , never to be divided” (Alma 11:45). This condition is called immortality. All people who have ever lived will be resurrected, “both old and young, both bond and free, both male and female, both the wicked and the righteous” (Alma 11:44).
Discussion
· • Refer again to the hand and glove. Explain that because Jesus Christ atoned for our sins, all people will someday be resurrected. (Put the glove on your hand.) Our bodies and our spirits will reunite.
The Atonement Makes It Possible for Those Who Have Faith in Christ to Be Saved from Their Sins
The Savior’s atonement makes it possible for us to overcome spiritual death. Although all people will be resurrected with a body of flesh and bone, only those who accept the Atonement will be saved from spiritual death.
We accept Christ’s atonement by placing our faith in him. Through this faith, we repent of our sins, are baptized, receive the Holy Ghost, and obey his commandments. We become faithful disciples of Jesus Christ. We are forgiven and cleansed from sin and prepared to return and live forever with our Heavenly Father.
The Savior tells us, “For behold, I, God, have suffered these things for all, that they might not suffer … even as I” (D&C 19:16–17). Christ did his part to atone for our sins. To make his atonement fully effective in our lives, we must strive to obey him and repent of our sins.
Elder Boyd K. Packer of the Council of the Twelve gave the following illustration to show how Christ’s atonement makes it possible to be saved from sin if we do our part.
“Let me tell you a story—a parable.
“There once was a man who wanted something very much. It seemed more important than anything else in his life. In order for him to have his desire, he incurred a great debt.
“He had been warned about going into that much debt, and particularly about his creditor. But it seemed so important for him to do what he wanted to and to have what he wanted right now. He was sure he could pay for it later.
“So he signed a contract. He would pay it off some time along the way. He didn’t worry too much about it, for the due date seemed such a long time away. He had what he wanted now, and that was what seemed important.
“The creditor was always somewhere in the back of his mind, and he made token payments now and again, thinking somehow that the day of reckoning really would never come.
“But as it always does, the day came, and the contract fell due. The debt had not been fully paid. His creditor appeared and demanded payment in full.
“Only then did he realize that his creditor not only had the power to repossess all that he owned, but the power to cast him into prison as well.
“ ‘I cannot pay you, for I have not the power to do so,’ he confessed.
“ ‘Then,’ said the creditor, ‘we will exercise the contract, take your possessions and you shall go to prison. You agreed to that. It was your choice. You signed the contract, and now it must be enforced.’
“ ‘Can you not extend the time or forgive the debt?’ the debtor begged. ‘Arrange some way for me to keep what I have and not go to prison. Surely you believe in mercy? Will you not show mercy?’
“The creditor replied, ‘Mercy is always so one-sided. It would serve only you. If I show mercy to you, it will leave me unpaid. It is justice I demand. Do you believe in justice?’
“ ‘I believed in justice when I signed the contract,’ the debtor said. ‘It was on my side then, for I thought it would protect me. I did not need mercy then, nor think I should need it ever. Justice, I thought, would serve both of us equally as well.’
“ ‘It is justice that demands that you pay the contract or suffer the penalty,’ the creditor replied. ‘That is the law. You have agreed to it and that is the way it must be. Mercy cannot rob justice.’
“There they were: One meting out justice, the other pleading for mercy. Neither could prevail except at the expense of the other.
“ ‘If you do not forgive the debt there will be no mercy,’ the debtor pleaded.
“ ‘If I do, there will be no justice,’ was the reply.
“Both laws, it seemed, could not be served. They are two eternal ideals that appear to contradict one another. Is there no way for justice to be fully served, and mercy also?
“There is a way! The law of justice can be fully satisfied and mercy can be fully extended—but it takes someone else. And so it happened this time.
“The debtor had a friend. He came to help. He knew the debtor well. He knew him to be shortsighted. He thought him foolish to have gotten himself into such a predicament. Nevertheless, he wanted to help because he loved him. He stepped between them, faced the creditor, and made this offer.
“ ‘I will pay the debt if you will free the debtor from his contract so that he may keep his possessions and not go to prison.’
“As the creditor was pondering the offer, the mediator added, ‘You demanded justice. Though he cannot pay you, I will do so. You will have been justly dealt with and can ask no more. It would not be just.’
“And so the creditor agreed.
“The mediator turned then to the debtor. ‘If I pay your debt, will you accept me as your creditor?’
“ ‘Oh yes, yes,’ cried the debtor. ‘You saved me from prison and show mercy to me.’
“ ‘Then,’ said the benefactor, ‘you will pay the debt to me and I will set the terms. It will not be easy, but it will be possible. I will provide a way. You need not go to prison.’
“And so it was that the creditor was paid in full. He had been justly dealt with. No contract had been broken.
“The debtor, in turn, had been extended mercy. Both laws stood fulfilled. Because there was a mediator, justice had claimed its full share, and mercy was satisfied” (in Conference Report, Apr. 1977, pp. 79–80; or Ensign, May 1977, pp. 54–55).
Our sins are our spiritual debts. Without Jesus Christ, who is our Savior and Mediator, we would all pay for our sins by suffering spiritual death. But because of him, if we will keep his terms, which are to repent and keep his commandments, we may return to live with our Heavenly Father.
It is wonderful that Christ has provided us a way to be healed from our sins. He said:
“Behold, I have come unto the world … to save the world from sin.
“Therefore, whoso repenteth and cometh unto me as a little child, him will I receive, for of such is the kingdom of God. Behold, for such I have laid down my life, and have taken it up again; therefore repent, and come unto me ye ends of the earth, and be saved” (3 Nephi 9:21–22).
Discussion
· • Read Acts 2:38. What must we do to show that we accept the Atonement?
· • Read Doctrine and Covenants 19:16–17. What is the penalty for those who do not accept the atonement of the Savior?
Additional Scriptures
· • Alma 34:9–16 (Atonement necessary; sacrifice of God)
· • Romans 5:12–17 (by one came death, by one came life)
· • Helaman 14:15–18 (purpose of Jesus’ death)
· • Articles of Faith 1:3 (all may be saved)
· • 1 Peter 1:18–20 (Jesus was foreordained)
· • Matthew 16:21 (Jesus’ sacrifice was necessary)
· • Luke 22:39–46 (Jesus’ suffering in the Garden)
· • 1 John 1:7 (Jesus cleanses from sin)
· • 2 Nephi 9:21–22 (the Savior suffered for all people)
· • Mosiah 16:6–8 (resurrection possible only through Jesus)
· • Alma 11:40–45; Mormon 9:12–14 (all to be resurrected)
· • Isaiah 1:18 (sins shall be made white)
· • 1 Corinthians 15:40–44 (description of the Resurrection)
“That We Might Live”
(The Atonement)
cji
1/28/10
Only one good enough
able to lift our burdens
suffer for our transgressions
present a way for our return
from whence we came
our home in the heavens;
We’ve to repent and obey
to be baptized unto Him
learn to forgive and love
learn to forget and seek
putting off the world today
actively be on Zion’s road;
Thus to become as one
as the Father and Son
embracing - remembering
why for the Savior obeyed
one who was without sin
so that we again can live!
Copyright © 2010 – cji
http://whispersofthespirit.yuku.com/topic/10118
(Do We Want to Know?)
Doing something different – The Atonement of Jesus Christ is the single most important Sacred events for us to understand fully – completely – comprehensively and correctly! Without the Atonement of our Lord and Savior – the Holy One of Israel – and the Son of Our Heavenly Father is/was the sole purpose of this Earth to allow us to return unto the Father and the Son. Therefore below are multiple articles and lessons on the Atonement of Jesus Christ. If one over the next three months would take the time to read and study these articles/talks/lessons it will uplift and edify each of us about why we’re here – where we came from and where we might be going if our parachutes don’t open. c/ork
"The Atonement and the Value of One Soul"
M. Russell Ballard, Ensign, May 2004, 84–87If we could truly understand the Atonement of the Lord Jesus Christ, we would realize how precious is one son or daughter of God.
"Atonement, Agency, Accountability"
Boyd K. Packer, Ensign, May 1988, 69–72 Ever and always [the Atonement] offers amnesty from transgression and from death if we will but repent. . . . Repentance is the key with which we can unlock the prison from inside . . . , and agency is ours to use it.
The Lord had come from Gethsemane; before Him was His crucifixion. At the moment of betrayal, Peter drew his sword against Malchus, a servant of the high priest. Jesus said:
“Put up again thy sword into his place. …
“Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?” (Matt. 26:52–53).
During all of the taunting, the abuse, the scourging, and the final torture of crucifixion, the Lord remained silent and submissive. Except, that is, for one moment of intense drama which reveals the very essence of Christian doctrine.
That moment came during the trial. Pilate, now afraid, said to Jesus: “Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?” (John 19:10).
One can only imagine the quiet majesty when the Lord spoke. “Thou couldest have no power at all against me, except it were given thee from above” (John 19:11).
What happened thereafter did not come because Pilate had power to impose it, but because the Lord had the will to accept it.
“I lay down my life,” the Lord said, “that I might take it again.
“No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:17–18).
Before the Crucifixion and afterward, many men have willingly given their lives in selfless acts of heroism. But none faced what the Christ endured. Upon Him was the burden of all human transgression, all human guilt.
And hanging in the balance was the Atonement. Through His willing act, mercy and justice could be reconciled, eternal law sustained, and that mediation achieved without which mortal man could not be redeemed.
He, by choice, accepted the penalty for all mankind for the sum total of all wickedness and depravity; for brutality, immorality, perversion, and corruption; for addiction; for the killings and torture and terror—for all of it that ever had been or all that ever would be enacted upon this earth.
In choosing, He faced the awesome power of the evil one who was not confined to flesh nor subject to mortal pain. That was Gethsemane!
How the Atonement was wrought, we do not know. No mortal watched as evil turned away and hid in shame before the light of that pure being.
All wickedness could not quench that light. When what was done was done, the ransom had been paid. Both death and hell forsook their claim on all who would repent. Men at last were free. Then every soul who ever lived could choose to touch that light and be redeemed.
By this infinite sacrifice, through this atonement of Christ, all mankind may be saved by obedience to the laws and ordinances of the gospel.
Atonement is really three words: At-one-ment, meaning to set at one, one with God; to reconcile, to conciliate, to expiate.
But did you know that the word atonement appears only once in the English New Testament? Only once! I quote from Paul’s letter to the Romans:
“Christ died for us. …
“We were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
“And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Rom. 5:8, 10–11; italics added).
Only that once does the word atonement appear in the English New Testament. Atonement, of all words! It was not an unknown word, for it had been used much in the Old Testament in connection with the law of Moses, once only in the New Testament. I find that to be remarkable.
I know of only one explanation. For that we turn to the Book of Mormon.
Nephi testified that the Bible once “contained the fulness of the gospel of the Lord, of whom the twelve apostles bear record” (1 Ne. 13:24) and that “After [the words] go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away” (1 Ne. 13:26).
Jacob defined the great and abominable church in these words:
“Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God” (2 Ne. 10:16).
Nephi said, “Because of the many plain and precious things which have been taken out of the book, … an exceedingly great many do stumble, yea, insomuch that Satan hath great power over them” (1 Ne. 13:29).
He then prophesied that the precious things would be restored (see 1 Ne. 13:34–35).
And they were restored. In the Book of Mormon the word atone in form and tense appears fifty-five times. I quote but one verse from Alma: “And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also” (Alma 42:15; italics added).
Only once in the New Testament—fifty-five times in the Book of Mormon. What better witness that the Book of Mormon is indeed another testament of Jesus Christ?
And that is not all. The words atone, atonement, atoneth, appear in the Doctrine and Covenants eleven times and in the Pearl of Great Price three. Sixty-nine references of transcendent importance. And that is not all! Hundreds of other verses help to explain it.
The cost of the Atonement was borne by the Lord without compulsion, for agency is a sovereign principle. According to the plan, agency must be honored. It was so from the beginning, from Eden.
“The Lord said unto Enoch: Behold these thy brethren; they are the workmanship of mine own hands, and I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency” (Moses 7:32).
Whatever else happened in Eden, in his supreme moment of testing, Adam made a choice.
After the Lord commanded Adam and Eve to multiply and replenish the earth and commanded them not to partake of the tree of knowledge of good and evil, He said: “Nevertheless, thou mayest choose for thyself, for it is given unto thee; but, remember that I forbid it, for in the day thou eatest thereof thou shalt surely die” (Moses 3:17).
There was too much at issue to introduce man into mortality by force. That would contravene the very law essential to the plan. The plan provided that each spirit child of God would receive a mortal body and each would be tested. Adam saw that it must be so and made his choice. “Adam fell that men might be; and men are, that they might have joy” (2 Ne. 2:25).
Adam and Eve ventured forth to multiply and replenish the earth as they had been commanded to do. The creation of their bodies in the image of God, as a separate creation, was crucial to the plan. Their subsequent fall was essential if the condition of mortality was to exist and the plan proceed.
Jacob described what would happen to our bodies and our spirits except an atonement, an infinite atonement, were made. We should, he said, have become “like unto [the devil]” (see 2 Ne. 9:7–9).
I seldom use the word absolute. It seldom fits. I use it now—twice. Because of the Fall, the Atonement was absolutely essential for resurrection to proceed and overcome mortal death.
The Atonement was absolutely essential for men to cleanse themselves from sin and overcome the second death, which is the spiritual death, which is separation from our Father in Heaven. For the scriptures tell us, seven times they tell us, that no unclean thing may enter the presence of God.
Those scriptural words, “Thou mayest choose for thyself, for it is given unto thee” (Moses 3:17), introduced Adam and Eve and their posterity to all the risks of mortality. In mortality men are free to choose, and each choice begets a consequence. The choice Adam made energized the law of justice, which required that the penalty for disobedience would be death.
But those words spoken at the trial, “Thou couldest have no power at all against me, except it were given thee from above” (John 19:11), proved mercy was of equal rank. A redeemer was sent to pay the debt and set men free. That was the plan.
Alma’s son Corianton thought it unfair that penalties must follow sin, that there need be punishment. In a profound lesson Alma taught the plan of redemption to his son, and so to us.
Alma spoke of the Atonement and said, “Now, repentance could not come unto men except there were a punishment” (Alma 42:16).
If punishment is the price repentance asks, it comes at bargain price. Consequences, even painful ones, protect us. So simple a thing as a child’s cry of pain when his finger touches fire can teach us that. Except for the pain, the child might be consumed.
I readily confess that I would find no peace, neither happiness nor safety, in a world without repentance. I do not know what I should do if there were no way for me to erase my mistakes. The agony would be more than I could bear. It may be otherwise with you, but not with me.
An atonement was made. Ever and always it offers amnesty from transgression and from death if we will but repent. Repentance is the escape clause in it all. Repentance is the key with which we can unlock the prison from inside. We hold that key within our hands, and agency is ours to use it.
How supernally precious freedom is; how consummately valuable is the agency of man.
Lucifer in clever ways manipulates our choices, deceiving us about sin and consequences. He, and his angels with him, tempt us to be unworthy, even wicked. But he cannot, in all eternity he cannot, with all his power he cannot completely destroy us; not without our own consent. Had agency come to man without the Atonement, it would have been a fatal gift.
We are taught in Genesis, in Moses, in Abraham, in the Book of Mormon, and in the endowment that man’s mortal body was made in the image of God in a separate creation. Had the Creation come in a different way, there could have been no Fall.
If men were merely animals, then logic favors freedom without accountability.
How well I know that among learned men are those who look down at animals and stones to find the origin of man. They do not look inside themselves to find the spirit there. They train themselves to measure things by time, by thousands and by millions, and say these animals called men all came by chance. And this they are free to do, for agency is theirs.
But agency is ours as well. We look up, and in the universe we see the handiwork of God and measure things by epochs, by eons, by dispensations, by eternities. The many things we do not know we take on faith.
But this we know! It was all planned before the world was. Events from the Creation to the final, winding-up scene are not based on chance; they are based on choice! It was planned that way.
This we know! This simple truth! Had there been no Creation, no Fall, there should have been no need for any Atonement, neither a Redeemer to mediate for us. Then Christ need not have been.
At Gethsemane and Golgotha the Savior’s blood was shed. Centuries earlier the Passover had been introduced as a symbol and a type of things to come. It was an ordinance to be kept forever (see Ex. 12).
When the plague of death was decreed upon Egypt, each Israelite family was commanded to take a lamb, firstborn, male, without blemish. This paschal lamb was slain without breaking any bones, its blood to mark the doorway of the home. The Lord promised that the angel of death would pass over the homes so marked and not slay those inside. They were saved by the blood of the lamb.
After the crucifixion of the Lord, the law of sacrifice required no more shedding of blood. For that was done, as Paul taught the Hebrews, “once for all, … one sacrifice for sins for ever” (Heb. 10:10, 12). The sacrifice thenceforth was to be a broken heart and a contrite spirit—repentance.
And the Passover would be commemorated forever as the sacrament, in which we renew our covenant of baptism and partake in remembrance of the body of the Lamb of God and of His blood, which was shed for us.
It is no small thing that this symbol reappears in the Word of Wisdom. Beyond the promise that Saints in this generation, who obey, will receive health and great treasures of knowledge is this: “I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them” (D&C 89:21).
I cannot with composure tell you how I feel about the Atonement. It touches the deepest emotion of gratitude and obligation. My soul reaches after Him who wrought it, this Christ, our Savior of whom I am a witness. I testify of Him. He is our Lord, our Redeemer, our advocate with the Father. He ransomed us with His blood.
Humbly I lay claim upon the atonement of Christ. I find no shame in kneeling down in worship of our Father and His son. For agency is mine, and this I choose to do!
In the name of Jesus Christ, amen.
"The Purifying Power of Gethsemane"
Bruce R. McConkie, Ensign, May 1985, 9–11 The Lord's 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.
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.
In speaking of these wondrous things I shall use my own words, though you may think they are the words of scripture, words spoken by other Apostles and prophets.
True it is they were first proclaimed by others, but they are now mine, for the Holy Spirit of God has borne witness to me that they are true, and it is now as though the Lord had revealed them to me in the first instance. I have thereby heard his voice and know his word.
Two thousand years ago, outside Jerusalem’s walls, there was a pleasant garden spot, Gethsemane by name, where Jesus and his intimate friends were wont to retire for pondering and prayer.
There Jesus taught his disciples the doctrines of the kingdom, and all of them communed with Him who is the Father of us all, in whose ministry they were engaged, and on whose errand they served.
This sacred spot, like Eden where Adam dwelt, like Sinai from whence Jehovah gave his laws, like Calvary where the Son of God gave his life a ransom for many, this holy ground is where the Sinless Son of the Everlasting Father took upon himself the sins of all men on condition of repentance.
We do not know, we cannot tell, no mortal mind can conceive the full import of what Christ did in Gethsemane.
We know he sweat great gouts of blood from every pore as he drained the dregs of that bitter cup his Father had given him.
We know he suffered, both body and spirit, more than it is possible for man to suffer, except it be unto death.
We know that in some way, incomprehensible to us, his suffering satisfied the demands of justice, ransomed penitent souls from the pains and penalties of sin, and made mercy available to those who believe in his holy name.
We know that he lay prostrate upon the ground as the pains and agonies of an infinite burden caused him to tremble and would that he might not drink the bitter cup.
We know that an angel came from the courts of glory to strengthen him in his ordeal, and we suppose it was mighty Michael, who foremost fell that mortal man might be.
As near as we can judge, these infinite agonies—this suffering beyond compare—continued for some three or four hours.
After this—his body then wrenched and drained of strength—he confronted Judas and the other incarnate devils, some from the very Sanhedrin itself; and he was led away with a rope around his neck, as a common criminal, to be judged by the arch-criminals who as Jews sat in Aaron’s seat and who as Romans wielded Caesar’s power.
They took him to Annas, to Caiaphas, to Pilate, to Herod, and back to Pilate. He was accused, cursed, and smitten. Their foul saliva ran down his face as vicious blows further weakened his pain-engulfed body.
With reeds of wrath they rained blows upon his back. Blood ran down his face as a crown of thorns pierced his trembling brow.
But above it all he was scourged, scourged with forty stripes save one, scourged with a multithonged whip into whose leather strands sharp bones and cutting metals were woven.
Many died from scourging alone, but he rose from the sufferings of the scourge that he might die an ignominious death upon the cruel cross of Calvary.
Then he carried his own cross until he collapsed from the weight and pain and mounting agony of it all.
Finally, on a hill called Calvary—again, it was outside Jerusalem’s walls—while helpless disciples looked on and felt the agonies of near death in their own bodies, the Roman soldiers laid him upon the cross.
With great mallets they drove spikes of iron through his feet and hands and wrists. Truly he was wounded for our transgressions and bruised for our iniquities.
Then the cross was raised that all might see and gape and curse and deride. This they did, with evil venom, for three hours from 9:00 a.m. to noon.
Then the heavens grew black. Darkness covered the land for the space of three hours, as it did among the Nephites. There was a mighty storm, as though the very God of Nature was in agony.
And truly he was, for while he was hanging on the cross for another three hours, from noon to 3:00 p.m., all the infinite agonies and merciless pains of Gethsemane recurred.
And, finally, when the atoning agonies had taken their toll—when the victory had been won, when the Son of God had fulfilled the will of his Father in all things—then he said, “It is finished” (John 19:30), and he voluntarily gave up the ghost.
As the peace and comfort of a merciful death freed him from the pains and sorrows of mortality, he entered the paradise of God.
When he had made his soul an offering for sin, he was prepared to see his seed, according to the messianic word.
These, consisting of all the holy prophets and faithful Saints from ages past; these, comprising all who had taken upon them his name, and who, being spiritually begotten by him, had become his sons and his daughters, even as it is with us; all these were assembled in the spirit world, there to see his face and hear his voice.
After some thirty-eight or forty hours—three days as the Jews measured time—our Blessed Lord came to the Arimathaean’s tomb, where his partially embalmed body had been placed by Nicodemus and Joseph of Arimathaea.
Then, in a way incomprehensible to us, he took up that body which had not yet seen corruption and arose in that glorious immortality which made him like his resurrected Father.
He then received all power in heaven and on earth, obtained eternal exaltation, appeared unto Mary Magdalene and many others, and ascended into heaven, there to sit down on the right hand of God the Father Almighty and to reign forever in eternal glory.
His rising from death on the third day crowned the Atonement. Again, in some way incomprehensible to us, the effects of his resurrection pass upon all men so that all shall rise from the grave.
As Adam brought death, so Christ brought life; as Adam is the father of mortality, so Christ is the father of immortality.
And without both, mortality and immortality, man cannot work out his salvation and ascend to those heights beyond the skies where gods and angels dwell forever in eternal glory.
Now, the atonement of Christ is the most basic and fundamental doctrine of the gospel, and it is the least understood of all our revealed truths.
Many of us have a superficial knowledge and rely upon the Lord and his goodness to see us through the trials and perils of life.
But if we are to have faith like Enoch and Elijah we must believe what they believed, know what they knew, and live as they lived.
May I invite you to join with me in gaining a sound and sure knowledge of the Atonement.
We must cast aside the philosophies of men and the wisdom of the wise and hearken to that Spirit which is given to us to guide us into all truth.
We must search the scriptures, accepting them as the mind and will and voice of the Lord and the very power of God unto salvation.
As we read, ponder, and pray, there will come into our minds a view of the three gardens of God—the Garden of Eden, the Garden of Gethsemane, and the Garden of the Empty Tomb where Jesus appeared to Mary Magdalene.
In Eden we will see all things created in a paradisiacal state—without death, without procreation, without probationary experiences.
We will come to know that such a creation, now unknown to man, was the only way to provide for the Fall.
We will then see Adam and Eve, the first man and the first woman, step down from their state of immortal and paradisiacal glory to become the first mortal flesh on earth.
Mortality, including as it does procreation and death, will enter the world. And because of transgression a probationary estate of trial and testing will begin.
Then in Gethsemane we will see the Son of God ransom man from the temporal and spiritual death that came to us because of the Fall.
And finally, before an empty tomb, we will come to know that Christ our Lord has burst the bands of death and stands forever triumphant over the grave.
Thus, Creation is father to the Fall; and by the Fall came mortality and death; and by Christ came immortality and eternal life.
If there had been no fall of Adam, by which cometh death, there could have been no atonement of Christ, by which cometh life.
And now, as pertaining to this perfect atonement, wrought by the shedding of the blood of God—I testify that it took place in Gethsemane and at Golgotha, and as pertaining to Jesus Christ, I testify that he is the Son of the Living God and was crucified for the sins of the world. He is our Lord, our God, and our King. This I know of myself independent of any other person.
I am one of his witnesses, and in a coming day I shall feel the nail marks in his hands and in his feet and shall wet his feet with my tears.
But I shall not know any better then than I know now that he is God’s Almighty Son, that he is our Savior and Redeemer, and that salvation comes in and through his atoning blood and in no other way.
God grant that all of us may walk in the light as God our Father is in the light so that, according to the promises, the blood of Jesus Christ his Son will cleanse us from all sin.
In the name of the Lord Jesus Christ, amen.
"The Atonement: Our Greatest Hope"
James E. Faust, Liahona, Jan. 2002, 19–22; or Ensign, Nov. 2001, 18–20Our salvation depends on believing in and accepting the Atonement. Such acceptance requires a continual effort to understand it more fully.
"Testifying of the Great and Glorious Atonement"
Neal A. Maxwell, Liahona, Apr. 2002, 6–13; or Ensign, Oct. 2001, 10–15By personally understanding and believing in the Atonement, you and I can teach and testify of it with greater gratitude, greater love, and greater power.
"The Atonement"
Russell M. Nelson, Ensign, Nov. 1996, 33–36The purposes of the Creation, the Fall, and the Atonement all converge on the sacred work done in temples of The Church of Jesus Christ of Latter-day Saints.
"The Fall and Infinite Atonement
Spencer J. Condie, Ensign, Jan. 1996, 22–27Without the knowledge restored through the Book of Mormon, we might never fully understand the Fall and the Atonement.
"The Supernal Gift of the Atonement"
James E. Faust, Ensign, Nov. 1988, 12–14 Faith in the Savior's resurrection "should help us carry all burdens, bear any sorrows, and also fully savor all joys and happiness that can be found in this life."
"Accepting the Atonement of Jesus Christ"
Teachings of Presidents of the Church: Brigham Young, Chapter 5
"The Infinite Atonement of Jesus Christ"
Teachings of Presidents of the Church: John Taylor, Chapter 5
"The Power of the Atonement for Us Personally"
Teachings of Presidents of the Church: John Taylor, Chapter 6
"Atone, Atonement"
Guide to the Scriptures
"Atonement of Jesus Christ"
Encyclopedia of Mormonism (Please note that the contents of the Encyclopedia of Mormonism, a joint product of Brigham Young University and Macmillan Publishing Company, do not necessarily represent the official position of The Church of Jesus Christ of Latter-day Saints.)
Jesus Christ “came into the world … to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; that through him all might be saved” (D&C 76:41–42). The great sacrifice he made to pay for our sins and overcome death is called the Atonement. It is the most important event that has ever occurred in the history of mankind: “For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; … yea, all are fallen and are lost, and must perish except it be through the atonement” (Alma 34:9).
Discussion
· • Why did Jesus come to the earth?
The Atonement Was Necessary for Our Salvation
The fall of Adam brought two kinds of death into the world: physical death and spiritual death. Physical death is separation of the body and spirit. Spiritual death is separation from God. If these two kinds of death had not been overcome by Jesus’ atonement, two consequences would have resulted: our bodies and our spirits would have been separated forever, and we could not have lived again with our Heavenly Father.
But our wise Heavenly Father prepared a wonderful, merciful plan to save us from physical and spiritual death. He planned for a Savior to come to earth to ransom (redeem) us from our sins and from death. Because of our sins and the weakness of our mortal bodies, we could not ransom ourselves (see Alma 34:10–12). The one who would be our Savior would need to be sinless and to have power over death.
Discussion
· • Compare our earthly bodies to a hand with a glove on it. Take off the glove. Explain that this is like physical death—the spirit (the hand) and the body (the glove) are separated.
Christ Was the Only One Who Could Atone for Our Sins
There are several reasons why Jesus Christ was the only person who could be our Savior. One reason is that Heavenly Father chose him to be the Savior. He was the Only Begotten Son of God and thus had power over death. Jesus explained: “I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:17–18).
Jesus also qualified to be our Savior because he is the only person who has ever lived on the earth who did not sin. This made him a worthy sacrifice to pay for the sins of others.
Discussion
· • Have class members discuss the reasons why Jesus was the only one who could atone for our sins.
Christ Suffered and Died to Atone for Our Sins
The Savior atoned for our sins by suffering in Gethsemane and by giving his life on the cross. It is impossible for us to fully understand how he suffered for all of our sins. In the Garden of Gethsemane, the weight of our sins caused him to feel such agony and heartbreak that he bled from every pore (see D&C 19:18–19). Later, as he hung upon the cross, Jesus suffered painful death by one of the most cruel methods known to man.
How Jesus loves us, to suffer such spiritual and physical agony for our sake! How great the love of Heavenly Father that he would send his Only Begotten Son to suffer and die for the rest of his children. “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).
Discussion
· • Ask class members to imagine themselves in the Garden of Gethsemane as witnesses of the suffering of Jesus Christ. Have someone read the account in Luke 22:39–44.
The Atonement and Resurrection Bring Resurrection to All
On the third day after his crucifixion, Christ took up his body again and became the first person to be resurrected. When his friends went to seek him, the angels who guarded his tomb told them, “He is not here: for he is risen, as he said” (Matthew 28:6). His spirit had reentered his body, never to be separated again.
Christ thus overcame physical death. Because of his atonement, everyone born on this earth will be resurrected (see 1 Corinthians 15:21–22). Just as Jesus was resurrected, our spirits will be reunited with our bodies, “that they can die no more … , never to be divided” (Alma 11:45). This condition is called immortality. All people who have ever lived will be resurrected, “both old and young, both bond and free, both male and female, both the wicked and the righteous” (Alma 11:44).
Discussion
· • Refer again to the hand and glove. Explain that because Jesus Christ atoned for our sins, all people will someday be resurrected. (Put the glove on your hand.) Our bodies and our spirits will reunite.
The Atonement Makes It Possible for Those Who Have Faith in Christ to Be Saved from Their Sins
The Savior’s atonement makes it possible for us to overcome spiritual death. Although all people will be resurrected with a body of flesh and bone, only those who accept the Atonement will be saved from spiritual death.
We accept Christ’s atonement by placing our faith in him. Through this faith, we repent of our sins, are baptized, receive the Holy Ghost, and obey his commandments. We become faithful disciples of Jesus Christ. We are forgiven and cleansed from sin and prepared to return and live forever with our Heavenly Father.
The Savior tells us, “For behold, I, God, have suffered these things for all, that they might not suffer … even as I” (D&C 19:16–17). Christ did his part to atone for our sins. To make his atonement fully effective in our lives, we must strive to obey him and repent of our sins.
Elder Boyd K. Packer of the Council of the Twelve gave the following illustration to show how Christ’s atonement makes it possible to be saved from sin if we do our part.
“Let me tell you a story—a parable.
“There once was a man who wanted something very much. It seemed more important than anything else in his life. In order for him to have his desire, he incurred a great debt.
“He had been warned about going into that much debt, and particularly about his creditor. But it seemed so important for him to do what he wanted to and to have what he wanted right now. He was sure he could pay for it later.
“So he signed a contract. He would pay it off some time along the way. He didn’t worry too much about it, for the due date seemed such a long time away. He had what he wanted now, and that was what seemed important.
“The creditor was always somewhere in the back of his mind, and he made token payments now and again, thinking somehow that the day of reckoning really would never come.
“But as it always does, the day came, and the contract fell due. The debt had not been fully paid. His creditor appeared and demanded payment in full.
“Only then did he realize that his creditor not only had the power to repossess all that he owned, but the power to cast him into prison as well.
“ ‘I cannot pay you, for I have not the power to do so,’ he confessed.
“ ‘Then,’ said the creditor, ‘we will exercise the contract, take your possessions and you shall go to prison. You agreed to that. It was your choice. You signed the contract, and now it must be enforced.’
“ ‘Can you not extend the time or forgive the debt?’ the debtor begged. ‘Arrange some way for me to keep what I have and not go to prison. Surely you believe in mercy? Will you not show mercy?’
“The creditor replied, ‘Mercy is always so one-sided. It would serve only you. If I show mercy to you, it will leave me unpaid. It is justice I demand. Do you believe in justice?’
“ ‘I believed in justice when I signed the contract,’ the debtor said. ‘It was on my side then, for I thought it would protect me. I did not need mercy then, nor think I should need it ever. Justice, I thought, would serve both of us equally as well.’
“ ‘It is justice that demands that you pay the contract or suffer the penalty,’ the creditor replied. ‘That is the law. You have agreed to it and that is the way it must be. Mercy cannot rob justice.’
“There they were: One meting out justice, the other pleading for mercy. Neither could prevail except at the expense of the other.
“ ‘If you do not forgive the debt there will be no mercy,’ the debtor pleaded.
“ ‘If I do, there will be no justice,’ was the reply.
“Both laws, it seemed, could not be served. They are two eternal ideals that appear to contradict one another. Is there no way for justice to be fully served, and mercy also?
“There is a way! The law of justice can be fully satisfied and mercy can be fully extended—but it takes someone else. And so it happened this time.
“The debtor had a friend. He came to help. He knew the debtor well. He knew him to be shortsighted. He thought him foolish to have gotten himself into such a predicament. Nevertheless, he wanted to help because he loved him. He stepped between them, faced the creditor, and made this offer.
“ ‘I will pay the debt if you will free the debtor from his contract so that he may keep his possessions and not go to prison.’
“As the creditor was pondering the offer, the mediator added, ‘You demanded justice. Though he cannot pay you, I will do so. You will have been justly dealt with and can ask no more. It would not be just.’
“And so the creditor agreed.
“The mediator turned then to the debtor. ‘If I pay your debt, will you accept me as your creditor?’
“ ‘Oh yes, yes,’ cried the debtor. ‘You saved me from prison and show mercy to me.’
“ ‘Then,’ said the benefactor, ‘you will pay the debt to me and I will set the terms. It will not be easy, but it will be possible. I will provide a way. You need not go to prison.’
“And so it was that the creditor was paid in full. He had been justly dealt with. No contract had been broken.
“The debtor, in turn, had been extended mercy. Both laws stood fulfilled. Because there was a mediator, justice had claimed its full share, and mercy was satisfied” (in Conference Report, Apr. 1977, pp. 79–80; or Ensign, May 1977, pp. 54–55).
Our sins are our spiritual debts. Without Jesus Christ, who is our Savior and Mediator, we would all pay for our sins by suffering spiritual death. But because of him, if we will keep his terms, which are to repent and keep his commandments, we may return to live with our Heavenly Father.
It is wonderful that Christ has provided us a way to be healed from our sins. He said:
“Behold, I have come unto the world … to save the world from sin.
“Therefore, whoso repenteth and cometh unto me as a little child, him will I receive, for of such is the kingdom of God. Behold, for such I have laid down my life, and have taken it up again; therefore repent, and come unto me ye ends of the earth, and be saved” (3 Nephi 9:21–22).
Discussion
· • Read Acts 2:38. What must we do to show that we accept the Atonement?
· • Read Doctrine and Covenants 19:16–17. What is the penalty for those who do not accept the atonement of the Savior?
Additional Scriptures
· • Alma 34:9–16 (Atonement necessary; sacrifice of God)
· • Romans 5:12–17 (by one came death, by one came life)
· • Helaman 14:15–18 (purpose of Jesus’ death)
· • Articles of Faith 1:3 (all may be saved)
· • 1 Peter 1:18–20 (Jesus was foreordained)
· • Matthew 16:21 (Jesus’ sacrifice was necessary)
· • Luke 22:39–46 (Jesus’ suffering in the Garden)
· • 1 John 1:7 (Jesus cleanses from sin)
· • 2 Nephi 9:21–22 (the Savior suffered for all people)
· • Mosiah 16:6–8 (resurrection possible only through Jesus)
· • Alma 11:40–45; Mormon 9:12–14 (all to be resurrected)
· • Isaiah 1:18 (sins shall be made white)
· • 1 Corinthians 15:40–44 (description of the Resurrection)
"The Atonement"
Gospel Principles, Chapter 12
Jesus Christ “came into the world … to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; that through him all might be saved” (D&C 76:41–42). The great sacrifice he made to pay for our sins and overcome death is called the Atonement. It is the most important event that has ever occurred in the history of mankind: “For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; … yea, all are fallen and are lost, and must perish except it be through the atonement” (Alma 34:9).
Discussion
· • Why did Jesus come to the earth?
The Atonement Was Necessary for Our Salvation
The fall of Adam brought two kinds of death into the world: physical death and spiritual death. Physical death is separation of the body and spirit. Spiritual death is separation from God. If these two kinds of death had not been overcome by Jesus’ atonement, two consequences would have resulted: our bodies and our spirits would have been separated forever, and we could not have lived again with our Heavenly Father.
But our wise Heavenly Father prepared a wonderful, merciful plan to save us from physical and spiritual death. He planned for a Savior to come to earth to ransom (redeem) us from our sins and from death. Because of our sins and the weakness of our mortal bodies, we could not ransom ourselves (see Alma 34:10–12). The one who would be our Savior would need to be sinless and to have power over death.
Discussion
· • Compare our earthly bodies to a hand with a glove on it. Take off the glove. Explain that this is like physical death—the spirit (the hand) and the body (the glove) are separated.
Christ Was the Only One Who Could Atone for Our Sins
There are several reasons why Jesus Christ was the only person who could be our Savior. One reason is that Heavenly Father chose him to be the Savior. He was the Only Begotten Son of God and thus had power over death. Jesus explained: “I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:17–18).
Jesus also qualified to be our Savior because he is the only person who has ever lived on the earth who did not sin. This made him a worthy sacrifice to pay for the sins of others.
Discussion
· • Have class members discuss the reasons why Jesus was the only one who could atone for our sins.
Christ Suffered and Died to Atone for Our Sins
The Savior atoned for our sins by suffering in Gethsemane and by giving his life on the cross. It is impossible for us to fully understand how he suffered for all of our sins. In the Garden of Gethsemane, the weight of our sins caused him to feel such agony and heartbreak that he bled from every pore (see D&C 19:18–19). Later, as he hung upon the cross, Jesus suffered painful death by one of the most cruel methods known to man.
How Jesus loves us, to suffer such spiritual and physical agony for our sake! How great the love of Heavenly Father that he would send his Only Begotten Son to suffer and die for the rest of his children. “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).
Discussion
· • Ask class members to imagine themselves in the Garden of Gethsemane as witnesses of the suffering of Jesus Christ. Have someone read the account in Luke 22:39–44.
The Atonement and Resurrection Bring Resurrection to All
On the third day after his crucifixion, Christ took up his body again and became the first person to be resurrected. When his friends went to seek him, the angels who guarded his tomb told them, “He is not here: for he is risen, as he said” (Matthew 28:6). His spirit had reentered his body, never to be separated again.
Christ thus overcame physical death. Because of his atonement, everyone born on this earth will be resurrected (see 1 Corinthians 15:21–22). Just as Jesus was resurrected, our spirits will be reunited with our bodies, “that they can die no more … , never to be divided” (Alma 11:45). This condition is called immortality. All people who have ever lived will be resurrected, “both old and young, both bond and free, both male and female, both the wicked and the righteous” (Alma 11:44).
Discussion
· • Refer again to the hand and glove. Explain that because Jesus Christ atoned for our sins, all people will someday be resurrected. (Put the glove on your hand.) Our bodies and our spirits will reunite.
The Atonement Makes It Possible for Those Who Have Faith in Christ to Be Saved from Their Sins
The Savior’s atonement makes it possible for us to overcome spiritual death. Although all people will be resurrected with a body of flesh and bone, only those who accept the Atonement will be saved from spiritual death.
We accept Christ’s atonement by placing our faith in him. Through this faith, we repent of our sins, are baptized, receive the Holy Ghost, and obey his commandments. We become faithful disciples of Jesus Christ. We are forgiven and cleansed from sin and prepared to return and live forever with our Heavenly Father.
The Savior tells us, “For behold, I, God, have suffered these things for all, that they might not suffer … even as I” (D&C 19:16–17). Christ did his part to atone for our sins. To make his atonement fully effective in our lives, we must strive to obey him and repent of our sins.
Elder Boyd K. Packer of the Council of the Twelve gave the following illustration to show how Christ’s atonement makes it possible to be saved from sin if we do our part.
“Let me tell you a story—a parable.
“There once was a man who wanted something very much. It seemed more important than anything else in his life. In order for him to have his desire, he incurred a great debt.
“He had been warned about going into that much debt, and particularly about his creditor. But it seemed so important for him to do what he wanted to and to have what he wanted right now. He was sure he could pay for it later.
“So he signed a contract. He would pay it off some time along the way. He didn’t worry too much about it, for the due date seemed such a long time away. He had what he wanted now, and that was what seemed important.
“The creditor was always somewhere in the back of his mind, and he made token payments now and again, thinking somehow that the day of reckoning really would never come.
“But as it always does, the day came, and the contract fell due. The debt had not been fully paid. His creditor appeared and demanded payment in full.
“Only then did he realize that his creditor not only had the power to repossess all that he owned, but the power to cast him into prison as well.
“ ‘I cannot pay you, for I have not the power to do so,’ he confessed.
“ ‘Then,’ said the creditor, ‘we will exercise the contract, take your possessions and you shall go to prison. You agreed to that. It was your choice. You signed the contract, and now it must be enforced.’
“ ‘Can you not extend the time or forgive the debt?’ the debtor begged. ‘Arrange some way for me to keep what I have and not go to prison. Surely you believe in mercy? Will you not show mercy?’
“The creditor replied, ‘Mercy is always so one-sided. It would serve only you. If I show mercy to you, it will leave me unpaid. It is justice I demand. Do you believe in justice?’
“ ‘I believed in justice when I signed the contract,’ the debtor said. ‘It was on my side then, for I thought it would protect me. I did not need mercy then, nor think I should need it ever. Justice, I thought, would serve both of us equally as well.’
“ ‘It is justice that demands that you pay the contract or suffer the penalty,’ the creditor replied. ‘That is the law. You have agreed to it and that is the way it must be. Mercy cannot rob justice.’
“There they were: One meting out justice, the other pleading for mercy. Neither could prevail except at the expense of the other.
“ ‘If you do not forgive the debt there will be no mercy,’ the debtor pleaded.
“ ‘If I do, there will be no justice,’ was the reply.
“Both laws, it seemed, could not be served. They are two eternal ideals that appear to contradict one another. Is there no way for justice to be fully served, and mercy also?
“There is a way! The law of justice can be fully satisfied and mercy can be fully extended—but it takes someone else. And so it happened this time.
“The debtor had a friend. He came to help. He knew the debtor well. He knew him to be shortsighted. He thought him foolish to have gotten himself into such a predicament. Nevertheless, he wanted to help because he loved him. He stepped between them, faced the creditor, and made this offer.
“ ‘I will pay the debt if you will free the debtor from his contract so that he may keep his possessions and not go to prison.’
“As the creditor was pondering the offer, the mediator added, ‘You demanded justice. Though he cannot pay you, I will do so. You will have been justly dealt with and can ask no more. It would not be just.’
“And so the creditor agreed.
“The mediator turned then to the debtor. ‘If I pay your debt, will you accept me as your creditor?’
“ ‘Oh yes, yes,’ cried the debtor. ‘You saved me from prison and show mercy to me.’
“ ‘Then,’ said the benefactor, ‘you will pay the debt to me and I will set the terms. It will not be easy, but it will be possible. I will provide a way. You need not go to prison.’
“And so it was that the creditor was paid in full. He had been justly dealt with. No contract had been broken.
“The debtor, in turn, had been extended mercy. Both laws stood fulfilled. Because there was a mediator, justice had claimed its full share, and mercy was satisfied” (in Conference Report, Apr. 1977, pp. 79–80; or Ensign, May 1977, pp. 54–55).
Our sins are our spiritual debts. Without Jesus Christ, who is our Savior and Mediator, we would all pay for our sins by suffering spiritual death. But because of him, if we will keep his terms, which are to repent and keep his commandments, we may return to live with our Heavenly Father.
It is wonderful that Christ has provided us a way to be healed from our sins. He said:
“Behold, I have come unto the world … to save the world from sin.
“Therefore, whoso repenteth and cometh unto me as a little child, him will I receive, for of such is the kingdom of God. Behold, for such I have laid down my life, and have taken it up again; therefore repent, and come unto me ye ends of the earth, and be saved” (3 Nephi 9:21–22).
Discussion
· • Read Acts 2:38. What must we do to show that we accept the Atonement?
· • Read Doctrine and Covenants 19:16–17. What is the penalty for those who do not accept the atonement of the Savior?
Additional Scriptures
· • Alma 34:9–16 (Atonement necessary; sacrifice of God)
· • Romans 5:12–17 (by one came death, by one came life)
· • Helaman 14:15–18 (purpose of Jesus’ death)
· • Articles of Faith 1:3 (all may be saved)
· • 1 Peter 1:18–20 (Jesus was foreordained)
· • Matthew 16:21 (Jesus’ sacrifice was necessary)
· • Luke 22:39–46 (Jesus’ suffering in the Garden)
· • 1 John 1:7 (Jesus cleanses from sin)
· • 2 Nephi 9:21–22 (the Savior suffered for all people)
· • Mosiah 16:6–8 (resurrection possible only through Jesus)
· • Alma 11:40–45; Mormon 9:12–14 (all to be resurrected)
· • Isaiah 1:18 (sins shall be made white)
· • 1 Corinthians 15:40–44 (description of the Resurrection)
“That We Might Live”
(The Atonement)
cji
1/28/10
Only one good enough
able to lift our burdens
suffer for our transgressions
present a way for our return
from whence we came
our home in the heavens;
We’ve to repent and obey
to be baptized unto Him
learn to forgive and love
learn to forget and seek
putting off the world today
actively be on Zion’s road;
Thus to become as one
as the Father and Son
embracing - remembering
why for the Savior obeyed
one who was without sin
so that we again can live!
Copyright © 2010 – cji
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