Mormon Life - Sacrifice tag

FHE: Sacrifice

Fri, 27 Apr 2012 00:05:00 -0600

by Shauna Gibby
source: MormonLife.com

Mormon Life says: Sacrifice returns to us in blessings far more than we ever gave up.

Conference Talk:

For more information on this topic read “The Opportunity of a Lifetime,” by W. Christopher Waddell, Ensign, Nov 2012, 50.

Thought:

As a result of . . . sacrifice, we [receive] our own gifts: The gift of faith. The gift of testimony. The gift of understanding the role of the Spirit. The gift of daily gospel study. The gift of having served our Savior.

(W. Christopher Waddell, “The Opportunity of a Lifetime,” Ensign, Nov 2012, 50.)

Song:

“'Give' Said the Little Stream,” Children’s Songbook, p. 236.

Scripture:

For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.

(Doctrine and Covenants 132:5)

Object Lesson:

Materials Needed: A glass of ice water.

Procedure: Display the glass of ice water and ask the class if the water appears desirable. Most will express a fairly positive attitude toward it. Then ask them to imagine that they have been working in the garden on a hot summer day. There is no shade. They are bent over pulling weeds all afternoon They are sweating and their mouth is dry from the dust. Ask them how desirable the glass will appear after this hard day of work.

State that we experience a similar feeling in life when we sacrifice time, effort, or means for any good thing. This holy act of sacrifice leads us to a greater appreciation of what we do have. It helps us focus on our many blessings that we take for granted.

(Beth Lefgren and Jennifer Jackson, More Power Tools for Teaching, [Salt Lake City: Bookcraft, 1991], p. 64.)

Story:

“The Best Is None Too Good for God” David O. McKay

I thank my earthly father for the lesson he gave to two boys in a hayfield at a time when tithes were paid in kind. We had driven out to the field to get the tenth load of hay, and then over to a part of the meadow where we had taken the ninth load, where there was “wire grass” and “slough grass.” As we started to load the hay, Father called out, “No, boys, drive over to the higher ground.” There was timothy and redtop there. But one of the boys called back (and it was I), “No, let us take the hay as it comes!”

“No, David, that is the tenth load, and the best is none too good for God.”

That is the most effective sermon on tithing I have ever heard in my life, and it touches, I found later in life, this very principle of the law of sacrifice. You cannot develop character without obeying that law. Temptation is going to come to you in this life. You sacrifice your appetites; you sacrifice your passions for the glory of God; and you gain the blessing of an upright character and spirituality. That is a fundamental truth.

(Jack M. Lyon, Linda Rire Gundry, Jay A. Parry, Best-Loved Stories of the LDS People, Vol. 1, [Salt Lake City: Deseret Book, 1997].)

Activity:

Divide the family into two teams. Have each team complete a relay race by moving to the goal and back holding a piece of tissue paper against the end of a straw by sucking.

(Alma Heaton, The LDS Game Book, [Salt Lake City: Deseret Book, 1968], p.37.)

Refreshment

Cookie Sundae Cups

Refrigerated chocolate chip cookie dough

Vanilla ice cream

Hot Fudge, Chocolate, or Caramel Sauce

1. Preheat oven to 350 degrees F. Fill ungreased ramekins about 1⁄2 full of cookie dough.

2. Bake for about 12–14 minutes or until golden around the edges but still soft in the middle.

3. Remove from the oven and allow to cool about 5 minutes. Top with a scoop of vanilla ice cream and drizzle with caramel and/or chocolate sauce.

(Sara Wells and Kate Jones, Our Best Bites, [Salt Lake City: Shadow Mountain, 2011], p. 213.)

To access the PDF version of this lesson, click here.

Gospel Principles Lesson 26: Sacrifice

Fri, 17 Dec 2010 00:01:00 -0700

source: MormonLife.com

Mormon Life says: I pray that we will all become Saints willing to sacrifice and become eligible for the Lord’s special blessings. Brothers and sisters, good afternoon. The Prophet Joseph Smith taught that “a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation” (Lectures on Faith [1985], 69). If we summarize the history of the scriptures, we can say that it is the history of sacrifice.

We can find wonderful examples in the scriptures of those who sacrificed their lives in order to keep their faith and testimonies. One example is from the story of Alma and Amulek when they had to watch with pain the people of Ammonihah who were thrown into the fire and died but kept their faith (see Alma 14:7–13).

Also we think of Jesus Christ, who condescended to come down from His Father’s presence to this earth and made the sacrifice to save the world through more severe pain than anyone else has ever endured.

In this last dispensation of the gospel, many pioneers lost their lives and made the ultimate sacrifice to keep their faith.

*To read the full article, click here.

Young Women Lesson 25: The Law of Sacrifice

Tue, 22 Jun 2010 18:00:00 -0600

by D. Todd Christofferson
source: MormonLife.com

Mormon Life says: In our families and in our stakes and districts, let us seek to build up Zion through unity, godliness, and charity. The Prophet Joseph Smith said: "The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this our day; but they died without the sight; we are the favored people that God has made choice of to bring about the Latter-day glory" (Teachings of Presidents of the Church: Joseph Smith [Melchizedek Priesthood and Relief Society course of study, 2007], 186).

Zion is both a place and a people. Zion was the name given to the ancient city of Enoch in the days before the Flood. "And it came to pass in his days, that he built a city that was called the City of Holiness, even Zion" (Moses 7:19). This Zion endured for some 365 years (see Moses 7:68). The scriptural record states, "And Enoch and all his people walked with God, and he dwelt in the midst of Zion; and it came to pass that Zion was not, for God received it up into his own bosom; and from thence went forth the saying, Zion is fled" (Moses 7:69). Later, Jerusalem and its temple were called Mount Zion, and the scriptures prophesy of a future New Jerusalem where Christ shall reign as "King of Zion," when "for the space of a thousand years the earth shall rest" (Moses 7:53, 64).

The Lord called Enoch's people Zion "because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them" (Moses 7:18). Elsewhere He said, "For this is Zion - the pure in heart" (D&C 97:21).

The antithesis and antagonist of Zion is Babylon. The city of Babylon was originally Babel, of Tower of Babel fame, and later became the capital of the Babylonian empire. Its principal edifice was the temple of Bel, or Baal, the idol referred to by Old Testament prophets as "The Shame," given the sexual perversions that were associated with its worship. (See Bible Dictionary, "Assyria and Babylonia," 615-16; "Baal," 617–18; "Babylon, or Babel," 618.) Its worldliness, its worship of evil, and the captivity of Judah there following the conquest of 587 b.c. all combine to make Babylon the symbol of decadent societies and spiritual bondage.

It is with this backdrop that the Lord said to the members of His Church, "Go ye out of Babylon; gather ye out from among the nations, from the four winds, from one end of heaven to the other" (D&C 133:7). He called for the elders of His Church to be sent forth across the world to accomplish this gathering, commencing an effort that continues in full vigor today. "And behold, and lo, this shall be their cry, and the voice of the Lord unto all people: Go ye forth unto the land of Zion, that the borders of my people may be enlarged, and that her stakes may be strengthened, and that Zion may go forth unto the regions round about" (D&C 133:9).

And so today the Lord's people are gathering "out from among the nations" as they gather into the congregations and stakes of The Church of Jesus Christ of Latter-day Saints that are scattered throughout the nations. Nephi foresaw that these "dominions" would be small but that the Lord's power would descend "upon the saints of the church of the Lamb, . . . who were scattered upon all the face of the earth; and they [would be] armed with righteousness" (see 1 Nephi 14:12-14). The Lord calls upon us to be beacons of righteousness to guide those who seek the safety and blessings of Zion:

"Verily I say unto you all: Arise and shine forth, that thy light may be a standard for the nations;

"And that the gathering together upon the land of Zion, and upon her stakes, may be for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth" (D&C 115:5-6).

Under the direction of the Prophet Joseph Smith, early members of the Church attempted to establish the center place of Zion in Missouri, but they did not qualify to build the holy city. The Lord explained one of the reasons for their failure:

"They have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them;

"And are not united according to the union required by the law of the celestial kingdom" (D&C 105:3-4).

"There were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances" (D&C 101:6).

Rather than judge these early Saints too harshly, however, we should look to ourselves to see if we are doing any better.

Zion is Zion because of the character, attributes, and faithfulness of her citizens. Remember, "the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them" (Moses 7:18). If we would establish Zion in our homes, branches, wards, and stakes, we must rise to this standard. It will be necessary (1) to become unified in one heart and one mind; (2) to become, individually and collectively, a holy people; and (3) to care for the poor and needy with such effectiveness that we eliminate poverty among us. We cannot wait until Zion comes for these things to happen - Zion will come only as they happen.

Unity As we consider the unity required for Zion to flourish, we should ask ourselves if we have overcome jarrings, contentions, envyings, and strifes (see D&C 101:6). Are we individually and as a people free from strife and contention and united "according to the union required by the law of the celestial kingdom"? (D&C 105:4). Forgiveness of one another is essential to this unity. Jesus said, "I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men" (D&C 64:10).

We will become of one heart and one mind as we individually place the Savior at the center of our lives and follow those He has commissioned to lead us. We can unite with President Thomas S. Monson in love and concern for one another. In general conference last April, President Monson spoke to those estranged from the Church and to all of us when he said: "In the private sanctuary of one’s own conscience lies that spirit, that determination to cast off the old person and to measure up to the stature of true potential. In this spirit, we again issue that heartfelt invitation: Come back. We reach out to you in the pure love of Christ and express our desire to assist you and to welcome you into full fellowship. To those who are wounded in spirit or who are struggling and fearful, we say, Let us lift you and cheer you and calm your fears" ("Looking Back and Moving Forward," Liahona and Ensign, May 2008, 90).

At the end of July this year, young single adults from several countries in eastern Europe gathered outside Budapest, Hungary, for a conference. Among this group were 20 young men and women from Moldova who had spent days obtaining passports and visas and over 30 hours traveling by bus to get there. The conference program included some 15 workshops. Each person needed to select the two or three that he or she most wanted to attend. Rather than focus exclusively on their own interests, these Moldovan young adults got together and made plans so that at least one of their group would be in each class and take copious notes. Then they would share what they had learned with each other and later with the young adults in Moldova who could not attend. In its simplest form, this exemplifies the unity and love for one another that, multiplied thousands of times in different ways, will "bring again Zion" (Isaiah 52:8).

Holiness Much of the work to be done in establishing Zion consists in our individual efforts to become "the pure in heart" (D&C 97:21). "Zion cannot be built up unless it is by the principles of the law of the celestial kingdom," said the Lord; "otherwise I cannot receive her unto myself" (D&C 105:5). The law of the celestial kingdom is, of course, the gospel law and covenants, which include our constant remembrance of the Savior and our pledge of obedience, sacrifice, consecration, and fidelity.

The Savior was critical of some of the early Saints for their "lustful . . . desires" (D&C 101:6; see also D&C 88:121). These were people who lived in a non-television, non-film, non-Internet, non-iPod world. In a world now awash in sexualized images and music, are we free from lustful desires and their attendant evils? Far from pushing the limits of modest dress or indulging in the vicarious immorality of pornography, we are to hunger and thirst after righteousness. To come to Zion, it is not enough for you or me to be somewhat less wicked than others. We are to become not only good but holy men and women. Recalling Elder Neal A. Maxwell's phrase, let us once and for all establish our residence in Zion and give up the summer cottage in Babylon (see Neal A. Maxwell, A Wonderful Flood of Light [1990], 47).

Caring for the Poor Throughout history, the Lord has measured societies and individuals by how well they cared for the poor. He has said:

"For the earth is full, and there is enough and to spare; yea, I prepared all things, and have given unto the children of men to be agents unto themselves.

"Therefore, if any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment" (D&C 104:17–18; see also D&C 56:16-17).

Furthermore, He declares, "In your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld" (D&C 70:14; see also D&C 49:20; 78:5-7).

We control the disposition of our means and resources, but we account to God for this stewardship over earthly things. It is gratifying to witness your generosity as you contribute to fast offerings and humanitarian projects. Over the years, the suffering of millions has been alleviated, and countless others have been enabled to help themselves through the generosity of the Saints. Nevertheless, as we pursue the cause of Zion, each of us should prayerfully consider whether we are doing what we should and all that we should in the Lord's eyes with respect to the poor and the needy.

We might ask ourselves, living as many of us do in societies that worship possessions and pleasures, whether we are remaining aloof from covetousness and the lust to acquire more and more of this world's goods. Materialism is just one more manifestation of the idolatry and pride that characterize Babylon. Perhaps we can learn to be content with what is sufficient for our needs.

The Apostle Paul warned Timothy against people who suppose "that gain is godliness" (1 Timothy 6:5).

Said he, "We brought nothing into this world, and it is certain we can carry nothing out.

"And having food and raiment let us be therewith content" (1 Timothy 6:7-8).

In much of the world, we are entering upon unsettled economic times. Let us look after one another the very best we can. I remember the story of a Vietnamese family that fled Saigon in 1975 and ended up living in a small mobile home in Provo, Utah. A young man in the refugee family became the home teaching companion to a Brother Johnson who lived nearby with his large family. The boy related the following:

"One day Brother Johnson noticed that our family had no kitchen table. He appeared the next day with an odd-looking but very functional table that fit nicely against the trailer wall across from the kitchen sink and counters. I say odd-looking because two of the table legs matched the tabletop and two did not. Also, several small wooden pegs stuck out along one edge of the worn surface.

"Soon we used this unique table daily for food preparation and for eating some quick meals. We still ate our family meals while we sat on the floor . . . in true Vietnamese fashion.

"One evening I stood inside Brother Johnson's front door as I waited for him before a home teaching appointment. There in the nearby kitchen - I was surprised to see it - was a table practically identical to the one they had given to my family. The only difference was that where our table had pegs, the Johnsons' table had holes! I then realized that, seeing our need, this charitable man had cut his kitchen table in half and had built two new legs for each half.

"It was obvious that the Johnson family could not fit around this small piece of furniture - they probably didn't fit comfortably around it when it was whole. . . .

"Throughout my life this kind act has been a powerful reminder of true giving" (Son Quang Le, as told to Beth Ellis Le, "Two-of-a-Kind Table," Liahona, July 2004, 45; Ensign, July 2004, 63).

The Prophet Joseph Smith said, "We ought to have the building up of Zion as our greatest object" (Teachings: Joseph Smith, 186). In our families and in our stakes and districts, let us seek to build up Zion through unity, godliness, and charity, preparing for that great day when Zion, the New Jerusalem, will arise. In the words of our hymn:

Israel, Israel, God is calling, Calling thee from lands of woe. Babylon the great is falling; God shall all her tow'rs o'erthrow. . . .

Come to Zion, come to Zion, And within her walls rejoice. . . . Come to Zion, come to Zion, For your coming Lord is nigh. ("Israel, Israel, God Is Calling," Hymns, no. 7)

I bear witness of Jesus Christ, the King of Zion, in the name of Jesus Christ, amen.

Thoughts on Gospel Doctrine Lesson 36

Fri, 19 Sep 2003 12:00:00 -0600

source: MormonLife.com

Mormon Life says: In Lesson 36, we study the doctrine of justification by faith and learn how to live as Saints as found in Paul's epistle to the Romans. Be sure to read the following commentary by Bruce R. McConkie, Robert L. Millet, Richard Lloyd Anderson, Joseph Smith, and Sidney B. Sperry.

Bruce R. McConkie on The Epistle of Paul the Apostle to the Romans:

Paul's epistle to the Romans is a paradoxical document. On the one hand it is one of the clearest and most profound doctrinal books in the Bible. On the other hand, it is the source of more doctrinal misunderstanding, misinterpretation, and mischief than any other Biblical book, not even excepting the Book of Revelation.

Four things are apparent with reference to this inspired writing of the Apostle:

1. It was written to and for and about the saints and can be understood by them and by them only.

2. It was not written to the world in general, or to any branch of sectarianism in particular, and it is not and cannot be understood by them.

3. It is the source of more sectarian confusion, more false concepts on basic points of doctrine, and results in more wresting of the scriptures, than any other inspired writing now available to men.

4. In it is found the rationale used by Luther in his break with Catholicism.

Romans is indeed a book for God's saints. It was written to those who have the gift of the Holy Ghost, who are spiritually inclined, and who already have a basic understanding of the purposes of the Lord and of his eternal plan of salvation. To such it is a highly edifying and instructive document, one that portrays gospel doctrines in such a way as to expand the mind and to enlighten the understanding. From it those with spiritual insight will gain gospel views which will add peace to their lot here and open the door to higher spiritual attainment hereafter.

Romans defines the gospel and summarizes the laws by obedience to which full salvation comes. It speaks plainly of Adam's fall, which brought death, and Christ's atoning sacrifice, which brought life. It tells how the law of justification works, how men are justified by faith and works, through the blood of Christ. In it are some of the most explicit Biblical teachings on the election of grace, the status of the chosen race, on why salvation cannot come by the law of Moses alone, on why circumcision was done away in Christ, and on how and why salvation was taken to the Gentiles. And it is a chief source of the glorious doctrine of joint-heirship with Christ, that marvelous principle under which men, through celestial marriage and the continuation of the family unit in eternity, can gain exaltation in the highest celestial heaven.

But these and other doctrines, as here presented, are hidden from the world. They are not set forth by Paul from a missionary standpoint, nor are they written with a view of doctrinal exposition. The epistle to the Romans is a letter, not a treatise on gospel subjects. It is not written to the world, but to the saints, to people who already know and understand the doctrines of salvation. Paul's comments on gospel subjects presuppose an extensive prior knowledge on the part of his readers. He does not here expound doctrines as such; he simply comments about them, leaving unsaid the volumes of gospel understanding already possessed by the saints. Romans, hence is not a source of gospel knowledge for the spiritually untutored; it is not the initial place to turn to learn of Christ and his laws. In the hands of the sectarian world, Romans is a book on calculus in the hands of students who are still struggling to learn the basics of common arithmetic.

Providentially, for this age, the Lord has given to his saints and to the world the Book of Mormon. This volume of holy writ sets forth in a pure, plain, and perfect way the true doctrines of Christ, so that those who have an understanding of its teachings are able to reconcile the difficulties and solve the problems of the epistle to the Romans.

In its very nature Romans is an epistle capable of differing interpretations. Those without prior and full knowledge of the doctrines involved find it exceedingly difficult to place Paul's comments about these doctrines into their true perspective. For instance, it is on a misunderstanding of the Apostle's statement about justification by faith alone that the whole sectarian world is led to believe that men are not required to work out their own salvation; and it was this very passage that enabled Martin Luther to justify in his own mind his break with Catholicism, an eventuality of vital importance to the furtherance of the Lord's work on earth.

Truly Romans is a book for the saints of God. They can and should understand it. From it will flow to them a wealth of gospel knowledge, and because of it, as Paul said to the Romans themselves, their salvation will be nearer than when they believed.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 211.)

Robert L. Millet on Justification by Faith in Christ:

In his letter to the Romans, Paul spoke to his readers at length regarding the meaning and cost of Christian discipleship. Having come out of the world and forsaken the sins of Babylon, Christians—through the "gospel of God" (Rom. 1:1)—are expected to press forward in righteousness, put on Christ, and overcome that nature of things which so easily beset them before baptism. Paul, quoting the ancient prophet Habakkuk, assured the Roman saints that "the just shall live by faith." (Rom. 1:17.) In describing the Apostle's challenge to turn the hearts of Jewish and pagan investigators to the Lord, Elder Bruce R. McConkie explained:

On the one hand we are preaching to Jews who in their lost and fallen state have rejected their Messiah and who believe they are saved by the works and performances of the Mosaic law.

On the other hand we are preaching to pagans—Romans, Greeks, those in every nation—who know nothing whatever about the messianic word, or of the need for a Redeemer, or of the working out of the infinite and eternal atonement. They worship idols, the forces of nature, the heavenly bodies, or whatever suits their fancy. As with the Jews they assume that this or that sacrifice or appeasing act will please the deity of their choice and some vague and unspecified blessings will result.

Can either the Jews or the pagans be left to assume that the works they do will save them? Or must they forget their little groveling acts of petty worship, gain faith in Christ, and rely on the cleansing power of his blood for salvation?

They must be taught faith in the Lord Jesus Christ and to forsake their traditions and performances. Surely we must tell them they cannot be saved by the works they are doing, for man cannot save himself. Instead they must turn to Christ and rely on his merits and mercy and grace.

Paul stressed that salvation is through Christ and that the works of the Mosaic law and the works of the world are insufficient to justify man. For one thing, he stressed that the law of Moses was a system established to point out one's need for a redeemer. "By the deeds of the law," he wrote, "there shall no flesh be justified in his sight." Why should this be the case? The Apostle answered, "For by the law is the knowledge of sin." (Rom. 3:20.) One of the main functions of the law, with its myriad parts, was to demonstrate man's inability to live perfectly by every moral requirement. One translation of Romans 3:20 is as follows: "Indeed it is the straight edge of the Law which shows us how crooked we are." (Phillips Translation.) The law of Moses was given "to specify crimes" (Jerusalem Bible), that is, to establish right and wrong but also to delineate human limitations and to point up the need for divine assistance. "For all have sinned," Paul taught, "and come short of the glory of God; therefore being justified only by his grace through the redemption that is in Christ Jesus." (JST, Rom. 3:23-24.)

All persons, both Jews and Gentiles, must also come to the knowledge of the necessity but insufficiency of their own righteous actions. Their works, even the works of those within the Christian community, were to be viewed in perspective. "Therefore ye are justified of faith and works, through grace." (JST, Rom. 4:16.)

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 47.)

Joseph Smith Commentary on Romans 2:12:

[God] will judge them "not according to what they have not, but according to what they have" [2 Cor. 8:12]. Those who have lived without law will be judged without law, and those who have a law will be judged by that law. We need not doubt the wisdom and intelligence of the great Jehovah. He will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed, the facilities afforded them of obtaining correct information, and his inscrutable designs in relation to the human family. And when the designs of God shall be made manifest and the curtain of futurity be withdrawn, we shall all of us eventually have to confess that the Judge of all the earth has done right. . . .

To say that the heathen would be damned because they did not believe the gospel would be preposterous. And to say that the Jews would all be damned that do not believe in Jesus would be equally absurd. For "how can they believe on him of whom they have not heard? And how can they hear without a preacher? And how can he preach except he be sent?" [Rom. 10:14-15]. Consequently, neither Jew nor heathen can be culpable for rejecting the conflicting opinions of sectarianism, nor for rejecting any testimony but that which is sent of God, for as the preacher cannot preach except he be sent, so the hearer cannot believe [except] he hear a sent preacher. And [he] cannot be condemned for what he has not heard, and being without law [he] will have to be judged without law.

(Kent P. Jackson, comp. and ed., Joseph Smith's Commentary on the Bible [Salt Lake City: Deseret Book Co., 1994], 154.)

Richard Lloyd Anderson on Justification by Faith:

Romans is the epistle of grace through faith in Christ. It leads all New Testament books in the number of times that the words grace and faith are used. As modern revelation says, "Justification through the grace of our Lord and Savior Jesus Christ is just and true" (D&C 20:30). The problem is how to blend this center of the gospel with the other revealed doctrines. The first step in properly understanding justification is understanding Paul's terminology, partly covered in Galatians because Paul preaches the same message there. It was seen that salvation for Paul is not merely resurrection but exaltation with God in eternity, that justification is quite simply forgiveness of sins through Christ, that law usually means the Mosaic law. The remaining word of difficulty is grace, which has become a theological abstraction because it is not used in everyday speech. This word (charis) was used in classical Greek to refer to the attitude or action "on the part of the doer" of "kindness, good will" or "favor." fn In addition to this general meaning, the standard Greek dictionary adds the concrete meanings of a favor or a kindness done, or even thanks returned. Thus, grace relates to the core principle of love, God's kindness in leading his children back to him—God's favor in sending his dear Son to atone for their sins. God's grace is not spiritual substance; it is his spiritual generosity.

The slogans of the Protestant reformation were the Latin phrases sola scriptura, sola fides, sola gratia: "scripture alone, faith alone, grace alone." Thus, any discussion of justifying grace is really the question of whether it brings salvation by itself. Such a doctrine arose as an extreme reaction to extreme religious practices. Martin Luther was a committed monk who sought God's favor through repetitious works of fasting, prayer, and rituals. Continual penance and veneration of relics were ways of appeasing the terrifying God who demanded so much: "I had no confidence that my merit would assauge him." Yet Paul gave Luther warm hope in these cold performances. Luther reflected on the Old Testament phrase of Romans 1:17: "The just shall live by faith." In Luther's mind the loving Savior replaced the austere medieval judge of the "day of wrath." Luther explained his change: "Faith leads you in and opens up God's heart and will, that you should see pure grace and overflowing love. This it is to behold God in faith that you should look upon his fatherly, friendly heart, in which there is no anger nor ungraciousness."

Righteous parents know the tension between love and rules, for out of love they establish wise rules to protect their children and to foster their growth. But does our Heavenly Parent require merely the acceptance of his love? Luther thought so, for as a translator he added a powerful modifier to Paul's affirmation of salvation through faith: "Therefore we conclude that a man is justified by faith alone, without the deeds of the law" (Rom. 3:28). The italicized term does not appear in English translations nor in the Greek original, though its German equivalent allein has been in Protestant Bibles since Luther. What is the difference between salvation by grace alone and salvation by grace? In the one case, God's grace operates to save mankind through faith by itself. In the other case, God's grace operates to rescue them as they show faith by their own serious efforts. Truckloads of tracts have been distributed to Latter-day Saints in an attempt to prove that the latter view is wrong. These are composed with tunnel vision because they have a narrow range of quotations, using little else than Romans, Galatians, and Ephesians. Indeed, Luther said that these three books—with 1 Peter, John's Gospel, and 1 John, would "teach everything you need to know for your salvation, even if you were never to see or hear any other book or hear any other teaching." fn Thus, oversimplification goes beyond a Bible sufficient for salvation to only six books of the Bible as sufficient for salvation. But is 20 percent of the New Testament the scripture God wants men to read? And is grace alone the intended gospel of Christ? William Temple stands for this minimal Protestant tradition in summarizing, "The only thing of my very own which I can contribute to my redemption is the sin from which I need to be redeemed."

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 173.)

Sidney B. Sperry on the Doctrine of Justification by Faith:

Justification seems to anticipate for a Christian a decision of "acquittal" or of being regarded as "righteous" in a future Divine judgment. Can a member of the Church of Christ be regarded in the present time as being justified by faith? If he has truly been "born again" of the Spirit and continues in a newness of life, we may answer "yes." In anticipation of his continued observance of the requirements of God, he may be regarded as "acquitted" or as "righteous," and so is in Divine favor. A comparison may be made by reference to a man on an escalator. We anticipate that he will reach a given floor if he stays on the escalator. So a person will eventually be justified, but may be regarded as being so now, if he retains a remission of sins (Mosiah 4:26) and continually shows his faith in God. (See also Alma 34:16; 2 Ne. 31:19- 20; important!

Paul told the Galatians that the Law of Moses was a schoolmaster or tutor to bring Israel to Christ, "that we might be justified by faith." (3:24) But after the coming of Christ, the Law of Moses was no longer needed; in other words, "after faith is come, we are no longer under a schoolmaster." (3:25) By faith in Christ all men become children of God.... (3:26) When men are baptized into Christ they put on Christ; that is to say, they assume His character, and clothe themselves with His dispositions and qualities. (3:27) Those who are thus united with the Christ in this most intimate union are no longer to be distinguished as Jew or Greek, bond or free, male or female; "all are one in Christ Jesus"; no differences, religious, national, or social, exist between them; they all form one moral and harmonious body with Christ as their head. (3:28) Under this situation they then become "Abraham's seed, and heirs according to the promise." (3:29)

(Sidney B. Sperry, Paul's Life and Letters [Salt Lake City: Bookcraft, 1955], 177.)

Richard Lloyd Anderson on the Baptismal Covenant:

Paul came into the Church with the challenge, "Arise and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16, NKJB). And the Book of Acts begins with the doctrine that belief and repentance make possible baptism for the "remission of sins" (Acts 2:38). Thus, baptism affects the past life of the person coming into the Church. Does it have an effect upon his future life? Paul is really asking that question in the opening of Romans 6: "Shall we continue in sin, that grace may abound?" His answer is to look to the purpose of baptism. It is like the death and burial of Christ, which clearly shows that immersion was then the method of baptism. Even the rationalizers of infant baptism admit that from this plain comparison. But the form of baptism was incidental to the purpose of baptism that Paul explained by his comparison. Christ had laid down a broken body to come gloriously from the tomb, just as the believer must bury his past sins in water and come out to a new life of purity and righteousness. "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:4).

The concept of spiritual rebirth finds its greatest meaning when we consider further implications of the typology of baptism in regard to birth. The godly anguish and suffering of the repentant soul is typical of the excruciating pain experienced by the laboring mother as birth of the infant is imminent. The water used in the baptismal proceedings is symbolic of a body of water in which dirtiness and uncleanness are washed away. (See Acts 22:16.) Paul taught that the process of being taken down into the water is representative of Christ's burial in the tomb for three days. The rise from the watery grave is in the likeness of the Master's rise to a newness of life in the resurrected state. Further, the innocent and pure state of the new candidate for the kingdom is like unto the wholly innocent newborn at birth. Baptism thus becomes the channel by which one is both legally initiated into the church and also spiritually initiated into the blessings of the atonement of Christ. "Now if we be dead with Christ," Paul taught, "we believe that we shall also live with him." (Rom. 6:8.)

Members of the church are counseled to yield not only their hearts but also their whole bodies to the cause of truth. By so centering our souls upon the Lord and his divine purposes, we truly become servants of righteousness and are entitled to the wages of our Master. In the end we will receive a reward from him whom we have chosen to follow. "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." (Rom. 6:23.)

Joseph Smith taught: "It is one thing to see the kingdom of God, and another thing to enter into it. We must have a change of heart to see the kingdom of God, and subscribe the articles of adoption to enter therein." Individuals are born again to see the kingdom of God (cf. John 3:3) when the influence of the Holy Ghost leads to a spiritual recognition of the true church on earth. Such persons are born again to enter the kingdom of God (cf. John 3:5) when they obey the Spirit's instructions and submit to the "articles of adoption," the first principles and ordinances of the gospel. Faith, repentance, baptism, and the gift of the Holy Ghost are the articles of adoption in the sense that they provide the means whereby a person is initiated into the church and kingdom and also adopted into the family of the Lord Jesus Christ.

For many in the Christian world, being born again consists solely of a spiritual experience; for other groups, it is accomplished primarily through the sacraments of the church. Joseph Smith taught that truth lies in a road between these two extremes; he explained, simply, that "being born again, comes by the Spirit of God through ordinances."

New members labor to enjoy the companionship of the Holy Ghost and in doing so begin the processes of spiritual rebirth. As a child of Christ, each one is a member of a new family. They take upon themselves a new family surname and are expected to abide by the rules and regulations of the family. In addition, they are in line to inherit, receive, and possess all the benefits of family membership.

It was never intended, however, that we remain children (even children of Christ) forever. Rather, the Lord desires that the members of his family mature, that they advance and progress in spiritual stature to the point where they qualify as equal inheritors, or "joint-heirs" (Rom. 8:17), with Christ to all that the Father has. In speaking of those members of the Church who have been born again, Elder Bruce R. McConkie explained: "Then, if they press forward with a steadfastness in Christ, keeping the commandments and living by every word that proceedeth forth from the mouth of God, they qualify for celestial marriage, and this gives them power to become the sons of God, meaning the Father. They thus become joint-heirs with Christ who is his natural heir. Those who are sons of God in this sense are the ones who become gods in the world to come. (D&C 76:54-60)."

These doctrinal verities are touched upon beautifully by Paul in Romans 8. Those who give themselves over to the direction of the Spirit and thus gain the mind of God eventually become the sons and daughters of God. They qualify to call upon the Father in an endearing and intimate manner: "Abba, Father." (Rom. 8:15.) As indicated, they are heirs, "heirs of God, and joint-heirs with Christ." (Rom. 8:17; see also vv. 13-16.)

Further, those saints who are divinely led have the additional blessing of having the Holy Ghost prompt and direct their very prayers to the Father. "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered." (Rom. 8:26.) In short, the Holy Ghost, who has the power to search the hearts of individuals, directs the adopted saint to pray for needs rather than desires; to pray for that which the Father would be pleased to grant. Through such a process, a person may come to a point not unlike the situation of Nephi, the son of Helaman, in the Book of Mormon. To such a person, the Lord can confidently decree: "All things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will." (Hel. 10:5.)

All of these rights and privileges are available because of the mediation of the Master, he who was called and prepared and foreordained to his messianic labors. Even though it is true that "unconditional election of individuals to eternal life was not taught by the Apostles," even so, "God did elect or predestinate, that all those who would be saved, should be saved in Christ Jesus."

In speaking of Christ's divine preparation, Paul taught: "For him [Christ] whom he [the Father] did foreknow, he also did predestinate to be conformed to his own image, that he might be the firstborn among many brethren. Moreover, him whom he did predestinate, him he also called; and him whom he called, him he also sanctified; and him whom he sanctified, him he also glorified." (JST, Rom. 8:29-30.)

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 51.)

Joseph Smith Commentary on Becoming Joint Heirs With Christ:

We believe that God condescended to speak from the heavens and declare his will concerning the human family, give to them just and holy laws to regulate their conduct, and guide them in a direct way, that in due time he might take them to himself and make them joint heirs with his Son.

No man can attain to the joint heirship with Jesus Christ without being administered to by one having the same power and authority of Melchizedek.

To become a joint heir of the heirship of the Son, [one] must put away all [one's] traditions.

[It is] to inherit the same power [and] exaltation, until you ascend the throne of eternal power, same as those who are gone before.

What is it? To inherit the same glory, power, and exaltation, with those who are gone before.

[You will] enjoy the same rise, exaltation, and glory, until you arrive at the station of a God.

They are exalted far above principalities, thrones, dominions, and angels, and are expressly declared to be heirs of God and joint heirs with Jesus Christ, all having eternal power.

The scripture says those who will obey the commandments shall be heirs of God and joint heirs with Jesus Christ.

(Kent P. Jackson, comp. and ed., Joseph Smith's Commentary on the Bible [Salt Lake City: Deseret Book Co., 1994], 154.)

Bruce R. McConkie on Offering a Living Sacrifice:

Sacrifices are of two kinds: living and dead, or in other words, temporal and spiritual. Under the law of Moses, animals were slain in similitude of the coming sacrifice of the Son of God; such were temporal sacrifices, sacrifices involving death. But under the law of Christ, men are called upon to make living sacrifices, to sacrifice themselves by obedience to the laws and ordinances of the gospel.

Paul is here alluding to the fact that the old sacrifices, those unto death, are abolished, that they have been replaced with a new order, sacrifices unto life. As with almost all doctrines, this is taught in the Book of Mormon with greater plainness and perfection than in the Bible. To the Nephites, after his resurrection, the Lord Jesus said: "Ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings. And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost." (3 Ne. 9:19-20.) Thus to present one's body as a living sacrifice is to come forth with a broken heart and a contrite spirit through obedience.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 292.)

Richard Lloyd Anderson on the Moral Laws of the Gospel:

The greatest epistle on grace is also the greatest epistle on keeping God's commandments. The magnificent close of the teaching portion of Romans beats out a sharp staccato of Christian duties. Some fifty commandments follow the challenge of being "transformed by the renewing of your mind" (Rom. 12:2). These detailed instructions fill three and a half chapters, after which Paul closes the letter by sharing his plans and greetings. No Pauline letter has as many rules of righteousness. The apostle is intent on upgrading the conduct of those Church members who have accepted Christ through baptism. These closing chapters are the capstone of this letter of grace and certainly are not intended as incidental to eternal life. Salvation may be defined in terms of theory, or in terms of the steps of what to do. Just as actions speak louder than words in real life, the actions that Paul required speak louder than interpretations of his theology.

Vital discipleship is paralyzed by the philosophy that Christ did all, that "we have no ability to win his grace or favor." An example is a survey a few years ago identifying Lutherans of the Missouri Synod and the Southern Baptists as the most conservative Protestant bodies in the United States. In these groups 97 percent of the members said that "belief in Jesus Christ as Savior" was "absolutely necessary" for salvation. Then these same individuals were asked whether "doing good for others" was "absolutely necessary" for salvation, and only 38 percent of the Lutherans and 29 percent of the above Baptists agreed. Thus, the majority of each group saw no contribution of service as necessary to salvation. They were also asked whether salvation depended on "loving thy neighbor," a more ambiguous question because "loving" can be an attitude instead of an activity. Yet only 51 percent of the Lutherans and 41 percent of the Baptists said that "loving thy neighbor" was "absolutely necessary" to being saved. Christ said that "the law and the prophets" were summed up in loving one's neighbor (Matt. 7:12). Yet huge groups of committed Christians feel that God does not require belief in the Golden Rule or practical service applying it. But the closing teaching section of Romans jars that conclusion, for of about fifty commandments, at least a fourth pertain to loving and helping one's neighbor. Indeed, Paul repeats as binding the Savior's statement just quoted, saying that "any other commandment" is "summed up" in the rule of loving one's neighbor as self (Rom. 13:9, NKJB).

Paul's use of this highlight of the Sermon on the Mount is the clue to his message at the end of Romans. The thought of most of the beatitudes is found in Romans 12. The thrust of that chapter follows the closing challenge of Matthew 5 to return good for evil and to actively bless those who hate us. That is exactly Paul's message: "Overcome evil with good" (Rom. 12:21). Paul does not quote Jesus, but his ideas are exact applications of Jesus' principles. It should be recognized that Romans 12 through the beginning of Romans 15 is the Sermon on the Mount of the epistles. Paul should be seen, like Jesus, not coming to "destroy the law, or the prophets . . . but to fulfil" (Matt. 5:17). That should be clear from Paul's command to live five of the ten commandments (Rom. 13:9). Rather than revoking them, Jesus taught what it meant to keep them in the opening chapter of the Sermon on the Mount. Paul's epistle of grace also stresses them as Christian law, as do the modern revelations of the Prophet Joseph Smith.

Can we forget the Lord who challenged the rich young ruler to "keep the commandments" if he would enter into eternal life? (Matt. 19:17.) When asked which ones, Christ gave (Matt. 19:18-19) nearly the exact words of Paul in summing up the commandments to the Romans (Rom. 13:9). Members of the Early Church were growing and developing through obedience. As discussed, baptism brought them to "newness of life . . . that henceforth we should not serve sin" (Rom. 6:4, 6). That was the ideal, but the reality was to be won on the moral battlefields of their lives as Christians. Paul wrote Romans to lead them to avoid every sin and to "yield your members servants to righteousness unto holiness" (Rom. 6:19). This post-baptismal command was restated as a preface to the moral laws of the gospel: "Present your bodies a living sacrifice, holy, acceptable unto God" (Rom. 12:1). The next verse set the goal of membership in the Church and of every command that followed: moral transformation and renewal. Neither Christ nor Paul had a single offer of salvation but a program of growth to salvation. Jesus personified it in instructing, encouraging, and correcting his disciples. With most of his ministry spent in these activities, was he not contributing to salvation? And Paul's work as Christ's apostle was also training the Saints in living the gospel.

Paul insists on the power of prayer and of humility before God. He links his main theme of genuine love to actions of helping and to the self-control of sexual purity. Even civil obedience and the duty of paying taxes are parts of citizenship in God's kingdom. Romans opens with recognition of the spiritual conscience in all people; it closes with the appeal to live a life that will be recognized as righteous. Paul commands to do "honest" things (Rom. 12:17) and to walk "honestly" (Rom. 13:13), but these terms are used in the older English sense of "honorable" and "honorably," basically the meaning of the Greek. Thus, Paul's version of the Sermon on the Mount carries the Master's theme: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16).

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 173.)

Bruce R. McConkie on Being a Saint:

Paul is the apostle of good works, of personal righteousness, of keeping the commandments, of pressing forward with a steadfastness in Christ, of earning the right to eternal life by obedience to the laws and ordinances of the gospel. All these good works, however, are meritorious, as he has already told the Romans, only because of the atoning sacrifice of Christ.

And so now Paul builds on the doctrinal foundation he has already laid by naming in terse, epigramatic statements many of the things which saints must do to "work out" their "own salvation with fear and trembling." (Philip. 2:12.) And how perfect his approach is: first, teach the doctrines; then, exhort to righteousness. Ethical standards grow out of religion. A knowledge of the doctrines of salvation is both the reason for and the incentive to the living of goodly lives. Exhortations mean little unless they rest on a doctrinal foundation. The incentive to conform to gospel standards grows out of a knowledge of gospel laws. Encouraging chastity among those who are ignorant of God and his laws has little effect, but teaching it to those who already know through purity and morality they can be saved has a profound effect. As to the relationship between religion and ethics, between the word of God and living upright lives, the Nephite scriptures say: "And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God." (Alma 31:5.)

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 294.)

Thoughts on Gospel Doctrine Lesson 35

Thu, 11 Sep 2003 12:09:00 -0600

source: MormonLife.com

Mormon Life says: Lesson 35 studies Paul's council on overcoming tribulation, forgiveness, godly sorrow, and reconciliation as found in 2 Corinthians. Be sure to read the following commentary by Richard Lloyd Anderson, Bruce R. McConkie, Neal A. Maxwell, Ezra Taft Benson, and Robert L. Millet.

Richard Lloyd Anderson on Paul's Teachings on Sacrifice:

No one leads others to a higher level without experiencing unawareness, insensitivity, or even rejection from them. Few realize what it takes to help others until they also reach that higher level. How many children or students appreciate their parents and teachers before they become parents and teachers themselves? Christ and Paul both reveal the struggle to lead others spiritually, but there is a corresponding joy that is highlighted in 2 Corinthians: "For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows" (2 Cor. 1:5, NIV). Paul "boasts" in this letter, but only to remind his enemies of his credentials on knowing Judaism, suffering, and the visions of the Lord. He does not boast of the inner peace of the Spirit, but his inner composure emerges in 2 Corinthians as vividly as the sacrifices and hardships that he consciously reviews. This book quietly shows that God's rich blessings are sure when one performs his errands.

Paul needs no earthly status, for he is satisfied to hold heavenly treasures with other Saints in "earthen vessels," referring to the common pottery around him (2 Cor. 4:7). He validates Jesus' beatitudes, for in literally hungering and thirsting he is filled with the joy of the Spirit. Can one be "blessed" when persecuted? Paul answers that he is "troubled on every side, yet not distressed . . . persecuted, but not forsaken" (2 Cor. 4:8-9). Part of Paul's burden of sacrifice was risking danger—some of these persecutions were mentioned in the biographical chapters of this book. He wanted his Corinthian detractors to know his integrity by the measure of his discomfort and his risking his life for the gospel: whether the blows of being beaten, whether prisons, whether mobs (2 Cor. 6:5), whether fatigue, hunger, or physical discomfort (2 Cor. 11:27). But how easily he moves from such outer afflictions to anxiety over the Saints' righteousness and the criticisms of self-righteous Saints. After exposure to thieves on lonely roads, he was certain to be mobbed in the cities when he preached the gospel (2 Cor. 11:26). And after making converts, he was certain to meet problems from many and rebelliousness from some. After all perils "without," he assumed "the care of all the churches" (2 Cor. 11:28). Paul's longest letters express his deep concerns over serious problems: "For out of much affliction and anguish of heart I wrote unto you with many tears" (2 Cor. 2:4).

What parent, leader, or concerned friend has not had the same feelings? Even Jesus wept over unrepentant Jerusalem. Paul was not sacrificing for an institution but for people. The principle of sacrifice means discomfort in finding his missionary contacts, means facing any scorn in sharing the gospel, means care in leading converts through immaturity to godliness. His list of sacrifices seems inexhaustible. With this record of what one apostle gave for the kingdom, can one smugly think of going to Paul's glory without being able to turn off the television and talk with family members and fill Church assignments? Missionaries look back at the "happiest years of their lives" because they sacrificed for the Saints and for converts. Parents similarly look back at their busiest involvement with their families. Bishops and Relief Society presidents experience the same illogical combination of giving beyond their capacity and receiving unimagined joy. Latter-day Saints are deeply committed to the principle of sacrifice, and the above examples show that selflessness is not a burden but the essence of life's opportunity. Jesus said, "Whosoever will lose his life for my sake shall find it" (Matt. 16:25). Paul was in the midst of visible dangers and demanding travel when he wrote 2 Corinthians, but he could say that the "inward man is renewed day by day" (2 Cor. 4:16, 2 Cor. 4:16). And he gives a convincing glimpse of the Lord's resources and rewards that were deep wells of refreshment as he labored "by pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned" (2 Cor. 6:6).

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 130.)

Bruce R. McConkie on the Weaknesses of Men:

Weaknesses cause men to rely upon the Lord and to seek his grace and goodness. If all men excelled in all things, would any develop the humility and submissiveness essential to salvation? As shown by Paul's life, even the greatest prophets—for their own benefit and schooling—though strong in the Spirit, are weak in other things. Some have physical infirmities, others are denied financial ability, or are lacking in some desirable personality trait, lest any think of themselves more highly than they ought.

When Moroni complained to the Lord that the Gentiles would criticize the literary weaknesses of the Nephites, the Lord replied: "Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness; And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them. Behold, I will show unto the Gentiles their weakness and I will show unto them that faith, hope and charity bringeth unto me—the fountain of all righteousness." (Ether 12:26-28.)

2 Cor 12:7. A thorn in the flesh] Some unnamed physical infirmity, apparently a grievous one from which the Apostle suffered either continuously or recurringly.

2 Cor 12:7 Messenger of Satan] Whence come diseases and infirmities? From Satan or some other source? Without any question sickness, distress, and physical incapacity arise because of the laws which God has ordained. Obedience to the laws of health brings health; disobedience to these laws opens the door to disease and deformity. This principle is implicit in the very fact that Deity has given us such revelations as the Word of Wisdom. (D. & C. 89.) If it were otherwise, Satan would smite apostles and prophets, and the good and great in general, with disease and affliction, so that universal anarchy, disability, and plague would reign over all the earth.

On the other hand, the devil uses and delights in diseases and afflictions, and in some cases he has power to impose them, as when "Satan . . . smote Job with sore boils from the sole of his foot unto his crown" (Job 2:7), or when Jesus loosed from her infirmity "a daughter of Abraham, whom," he said, "Satan hath bound, lo, these eighteen years.' (Luke 13:11-17; Acts 10:38.)

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 448.)

Neal A. Maxwell on Overcoming Tribulations:

An equally hard but essential doctrine, if we are to understand life itself, is the reality that since this is a gospel of growth and life is a school of experience, God, as a loving Father, will stretch our souls at times. The soul is like a violin string: it makes music only when it is stretched. (Eric Hoffer.) God will tutor us by trying us because He loves us, not because of indifference! As already noted, this sort of divine design in our lives clearly requires the omniscience of God. No wonder those who wrongly think of Him as still progressing with regard to the acquisition of knowledge will not be able to manage well the hard doctrines in this chapter.

Because our lives are foreseen by God, He is never surprised by developments within our lives. The sudden loss of health, wealth, self-esteem, status, or a loved one—developments that may stun us—are foreseen by God, though not necessarily caused by Him. It is clear, however, that this second estate is to be a learning and a testing experience. Once again, it is relevant to remind ourselves that when the Gods discussed us and our earth experience, their declaration was, "And we will prove them herewith." (D&C 98:12; Abraham 3:25.)

Clearly, we had to be moved on from the first estate—where the truth that "all these things shall give thee experience" no doubt seemed so very logical to us—moved on to this earth, where all these experiences are sometimes so inexplicable and even nearly intolerable.

C. S. Lewis put it well when he gave us the analogy of remodeling the human soul and a living house: "Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on: you knew that those jobs needed doing and so you are not surprised. But presently, He starts knocking the house about in a way that hurts abominably and does not seem to make sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of—throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were going to be made into a decent little cottage: but He is building a palace." (Mere Christianity [New York: Macmillan, 1960], p. 174.)

It should be clear to us, however, that when we speak of meeting life's challenges and suffering, it is wise to distinguish between the causes of suffering. There are different kinds of "remodeling."

Type I

Some things happen to us because of our own mistakes and our own sins, as contrasted with suffering brought on because we are Christian. Peter makes this distinction very well: "But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." (1 Peter 4:15-16.)

Even indecision—about whether or not to be a believer—can produce its own unnecessary trial and sorrows, as President Brigham Young observed: "As to trials, why bless your hearts, the man or woman who enjoys the spirit of our religion has no trials; but the man or woman who tries to live according to the Gospel of the Son of God, and at the same time clings to the spirit of the world, has trials and sorrows acute and keen, and that, too, continually." (Journal of Discourses 16:123.)

Type II

Still other trials and tribulations come to us merely as a part of living, for, as indicated in the scriptures, the Lord "sendeth rain on the just and on the unjust." (Matthew 5:45.) We are not immunized against all inconvenience and difficulties nor against aging. This type of suffering carries its own real challenges, but we do not feel singled out.

Type III

There is another dimension of suffering, and other challenges that come to us even though we seem to be innocent. These come to us because an omniscient Lord deliberately chooses to school us: "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth" (Hebrews 12:6); "Nevertheless the Lord seeth fit to chasten his people; yea, he trieth their patience and their faith" (Mosiah 23:21).

Abraham, for instance, had his faith tried as he took Isaac up to Mount Moriah. The Lord later described this as a deliberate chastening experience for Abraham. (D&C 101:4.) Fittingly, Abraham, who was later to become a god, learned through obedience what it was to be asked to sacrifice his son. (D&C 132:37.)

A good friend, who knows whereof he speaks, has observed of trials, "If it's fair, it is not a true trial!" That is, without the added presence of some inexplicableness and some irony and injustice, the experience may not stretch us or lift us sufficiently. The crucifixion of Christ was clearly the greatest injustice in human history, but the Savior bore up under it with majesty and indescribable valor.

Paul indicated that "there was given to me a thorn in the flesh." (2 Corinthians 12:7-9. Italics added.) Use of the word given suggests that Paul knew wherefrom this affliction came. Further, as it must be with anyone who seeks sainthood, Paul had to be "willing to submit to all things which the Lord seeth fit to inflict upon him." (Mosiah 3:19.)

There may be those who choose to debate the significance of whether or not an omnipotent God gives us a particular trial or simply declines to remove it. The outcome is obviously the same either way; God is willing for us to undergo that challenge. Yet He promises us that His grace is sufficient for us. (2 Corinthians 12:9; Ether 12:26-27.) He even indicates that some of the weaknesses and infirmities given to us can actually become a strength to us. It is in our weakness and extremity that God's power is fully felt. Only when, of ourselves, we are helpless is His help truly appreciated.

Parenthetically, those who worry if they currently seem to be untested should not feel guilty or anxious, nor should they pray for trials. First of all, the absence of major tribulation can, ironically, produce the trial of tranquillity with its very grave risks of careless ease. Second, the Lord does require a few intact individuals and families to help others manage their trials and tribulations, even though these roles often rotate. (Moses, who was very "anxiously engaged" and who was in the midst of having his leadership of ancient Israel tested, was blessed by the solid counsel of an observing—but somewhat less involved—Jethro about delegation.) Third, life is not over yet, and there can be, as we have all seen, a tremendous compression of trials. Finally, the absence of Type I trials, those arising out of our own sins and mistakes, is obviously never to be regretted.

... The justice, mercy, and love of God blend appropriately in providing us with adequate growth opportunities in this life. We will not be able to say shruggingly at judgment time, "I was overcome by the world because I was overprogrammed or overtempted." For the promises are that temptation can either be escaped or endured. (1 Corinthians 10:13.) The promise is also that throughout tribulation God's grace is sufficient for us—He will see us through. (2 Corinthians 12:9; Ether 12:26-27.)

The thermostat on the furnace of affliction will not have been set too high for us—though clearly we may think so at the time. Our God is a refining God who has been tempering soul-steel for a very long time. He knows when the right edge has been put upon our excellence and also when there is more in us than we have yet given. One day we will praise God for taking us near to our limits—as He did His Only Begotten in Gethsemane and Calvary.

But would one so submit to a God who was not both omniscient and all-loving and enter the "furnace of affliction"? Might we not resent it all otherwise?

How much glorious inner comfort came to Christ in Gethsemane and Calvary from His knowing that, literally, He did "nothing" save that which "he seeth the Father do." (John 5:19-20.)

(Neal A. Maxwell, All These Things Shall Give Thee Experience [Salt Lake City: Deseret Book Co., 1979], 28.)

Richard Lloyd Anderson on Forgiveness and Repentance:

The gospel seeks to alleviate guilt, not produce it. Confusion, misunderstanding, and sin all produce guilt. Christ's atonement illuminates dim human paths with the glow of assurance. Everyone is included in "God so loved the world" (John 3:16). Yet many things are implied in God's giving of his Son—not only the Atonement, but the missionary commission to spread the message and include all willing in Christ's Church. This does not mean handing people tracts and ignoring them thereafter. Paul's church was a system of caring, above all for spiritual welfare. Paul says that God set the example by "the riches of His goodness, forbearance, and longsuffering"—and that these qualities develop steadfast love, which "leads you to repentance" (Rom. 2:4, NKJB). Paul's Corinthian letters show him exercising just such concerned leadership to motivate the Corinthian Saints to repent.

Paul wrote his first letter not to wound, but "that ye might know the love which I have more abundantly unto you" (2 Cor. 2:4). He encouraged the Saints to "forgive . . . and comfort" an offender (2 Cor. 2:7); to "confirm your love toward him" (2 Cor. 2:8). Paul's "increase of love" was especially appropriate because the Corinthians had taken seriously Paul's letter and the leader sent to follow it up. The apostle's heart went out to them because of "the obedience of you all, how with fear and trembling ye received him" (2 Cor. 7:15). Thus, Paul's duty of confrontation had produced only temporary pain because lives were changed (2 Cor. 7:8). A slight modernization clarifies Paul's powerful explanation of this "first principle": "Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. For godly sorrow produces repentance to salvation, not to be regretted; but the sorrow of the world produces death" (2 Cor. 7:9-10, NKJB).

There is indeed the bitter pain of the results of sin in a person angry because he immaturely refuses to learn. "It is hard for you to kick against the goads" (Acts 26:14, NKJB), the Lord had told Paul at his conversion. But when one sincerely reaches to God for growth, he takes the pain of sin as a lesson. This "godly sorrow" brings repentance "not to be repented of" because it rests on true principles and never needs to be changed. But the "sorrow of the world" tends to death—in one sense the actions themselves must die because they are counterfeit. The eternal way is the only permanent way to happiness. Second Corinthians shows that those accepting Christ must still struggle for righteousness in their lives, that repentance is a constant, ongoing process necessary for exaltation. Christ's atonement provided hope and forgiveness for the Corinthians but did not relieve them of the personal struggles to develop in their ability to live Christ's principles. As in modern revelation, the measure of their repentance was both regret and change of behavior. One truly repenting of sins "will confess them and forsake them" (D&C 58:43). Repentance is no more restricted to the time of conversion than is faith, for both are lifelong principles of growth in the gospel. Confession of Christ merely opens the way to learn to serve him, another name for repentance.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 130.)

Ezra Taft Benson on Godly Sorrow:

As we seek to qualify to be members of Christ's Church-members in the sense in which He uses the term, members who have repented and come unto Him-let us remember these principles. The gospel is the Lord's plan of happiness and repentance is designed to bring us joy. True repentance is based on and flows from faith in the Lord Jesus Christ. There is no other way. True repentance involves a change of heart and not just a change of behavior (see Alma 5:13). Part of this mighty change of heart is to feel godly sorrow for our sins. This is what is meant by a broken heart and a contrite spirit. God's gifts are sufficient to help us overcome every sin and weakness if we will but turn to Him for help. Most repentance does not involve sensational or dramatic changes, but rather is a step by step, steady and consistent movement toward godliness. ("A Mighty Change of Heart," address prepared [but not delivered] 1986.)

It is not uncommon to find men and women in the world who feel remorse for the things they do wrong. Sometimes this is because their actions cause them or loved ones great sorrow and misery. Sometimes their sorrow is caused because they are caught and punished for their actions. Such worldly feelings do not constitute "godly sorrow" (2 cor. 7:102 Corinthians 7:10).

Godly sorrow is a gift of the Spirit. It is a deep realization that our actions have offended our Father and our God. It is the sharp and keen awareness that our behavior caused the Savior, He who knew no sin, even the greatest of all, to endure agony and suffering. Our sins caused Him to bleed at every pore. This very real mental and spiritual anguish is what the scriptures refer to as having "a broken heart and a contrite spirit" (D&C 20:37). Such a spirit is the absolute prerequisite for true repentance.

We must take our sins to the Lord in humble and sorrowful repentance. We must plead with Him for power to overcome them. The promises are sure. He will come to our aid. We will find the power to change our lives. ("A Mighty Change of Heart," address prepared [but not delivered] 1986.)

We must be careful, as we seek to become more and more god-like, that we do not become discouraged and lose hope. Becoming Christlike is a lifetime pursuit and very often involves growth and change that is slow, almost imperceptible. The scriptures record remarkable accounts of men whose lives changed dramatically, in an instant as it were. Alma the Younger, Paul on the road to Damascus, Enos praying far into the night, King Lamoni. Such astonishing examples of the power to change even those steeped in sin give confidence that the Atonement can reach even those deepest in despair. ("A Mighty Change of Heart," address prepared [but not delivered] 1986.)

As we cleanse the inner vessel, there will have to be changes made in our own personal lives, in our families, and in the Church (see Alma 60:23). The proud do not change to improve, but defend their position by rationalizing. Repentance means change, and it takes a humble person to change. But we can do it. (CR April 1986, Ensign 16 [May 1986]: 7.)

(Ezra Taft Benson, The Teachings of Ezra Taft Benson [Salt Lake City: Bookcraft, 1988], 71.)

Bruce R. McConkie on Man Reconciling Himself to God:

Through his fall Adam brought spiritual death into the world; that is, man was cast out of the presence of God and died as pertaining to the things of righteousness or of the Spirit. As a consequence man became carnal, sensual, and devilish by nature and were thereby an enemy of God. (Mosiah 3:19; Alma 42:7-11.) Through his atoning sacrifice Christ brought spiritual life into the world; that is, man was given power to return to the presence of God by receiving the companionship of the Holy Spirit; he was able to become alive as to the things of righteousness or of the Spirit.

Reconciliation is the process of ransoming man from his state of sin and spiritual darkness and of restoring him to a state of harmony and unity with Deity. Through it God and man are no longer enemies. Man, who was once carnal and evil, who lived after the manner of the flesh, becomes a new creature of the Holy Ghost; he is born again; and, even as a little child, he is alive in Christ. "Reconcile yourselves to the will of God, and not to the will of the devil and the flesh," Jacob taught, "and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved." (2 Ne. 10:24.)

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 422.)

Neal A. Maxwell on Reconciliation:

The Atonement was itself an act of reconciliation (2 Corinthians 5:19). Jesus "hath broken down the middle wall of partition between us . . . that he might reconcile [us] unto God" (Ephesians 2:14-16).

The theme of reconciliation is often found in the Book of Mormon as well: "Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved" (2 Nephi 10:24).

There is no such thing as one party reconciliation. "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation" (2 Corinthians 5:18). God stands ready to reconcile us to Him, waiting with open arms to receive us (Mormon 6:17). There is no such thing as a solo embrace.

(Neal A. Maxwell, Not My Will, But Thine [Salt Lake City: Bookcraft, 1998], 99.)

Robert L. Millet on Reconciliation:

Paul explains the reconciliation of fallen man to God made possible through the gospel. (5:11-7:16.) It is God who has initiated this process, "who hath reconciled us to himself by Jesus Christ." (5:18.) An individual who enters into the new covenant in Christ becomes a "new creature" (5:17), and the Atonement makes it possible for that person to repent of "trespasses" and achieve reconciliation with God the Father (5:19). Paul links this concept to his defense of the divine authority of his apostleship that follows, noting to the Corinthians: "Now then we are ambassadors for Christ, as though God did beseech you by us." (5:20.) His role as their priesthood leader has been a painful one, and he has had the unpleasant task of calling them to repentance. (7:4-9.) He is relieved that finally they have humbled themselves and that they "sorrowed to repentance." (7:9.) While God has initiated the possibility of reconciliation, it is the duty of the individual saints to finally make it effective in each of their lives by repentance and righteous living.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 73.)