Repentance is not repetition of sin. It is not laughing at sin. It is not justification for sin. Repentance is not the hardening of the spiritual arteries. It is not the minimizing of the seriousness of the error. Repentance is not retirement from activity. It is not the closeting of sin to corrode and overburden the sinner.

Alma is eloquent:

“Therefore, O my son, whosoever will come may come and partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be restored unto him according to his deeds.

“If he has desired to do evil, and has not repented in his days, behold, evil shall be done unto him, according to the restoration of God.” (Alma 42:27–28.)

True repentance is composed of many elements, each one related to the others.

President Joseph F. Smith covered the matter well:

“True repentance is not only sorrow for sins and humble penitence and contrition before God, but it involves the necessity of turning away from them, a discontinuance of all evil practices and deeds, a thorough reformation of life, a vital change from evil to good, from vice to virtue, from darkness to light. Not only so, but to make restitution so far as is possible for all the wrongs that we have done, to pay our debts and restore to God and man their rights, that which is due them from us. This is true repentance and the exercise of the will and all the powers of body and mind is demanded to complete this glorious work of repentance.”

True repentance must come to each individual. It cannot be accomplished by proxy. One can neither buy nor borrow nor traffic in it: There is no royal road to repentance: whether he be a president’s son or a king’s daughter, an emperor’s prince or a lowly peasant, he must himself repent and his repentance must be personal and individual and humble.

Whether he be lean or fat, handsome or ugly, tall or short, intellectual or less trained, he must change his own life in a real and humble repentance.

There must be a consciousness of guilt. It cannot be brushed aside. It must be acknowledged and not rationalized away. It must be given its full importance. If it is 10,000 talents, it must not be rated at 100 pence; if it is a mile long, it must not be rated a rod or a yard; if it is a ton transgression, it must not be rated a pound.

Alma expresses to Corianton an important element in repentance when he says:

“… I desire that ye should let these things trouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance.” (Alma 42:29. Italics added.)

Consciousness of guilt should bring one to his knees in humbleness with “a broken heart and a contrite spirit” and in “sack cloth and ashes.”

There must be a pricking of conscience, perhaps sleepless hours, eyes that are wet, for Alma says:

“… none but the truly penitent are saved.” (Alma 42:24.)

Remorse and deep sorrow then are preliminary to repentance.

There must not be rationalization to cover and hide. Alma, the great authority on this subject, we quote again:

“… Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do let the justice of God, and his mercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in humility.” (Alma 42:30. Italics added.)

This is important: do let yourself be troubled; let the tears flow; let your heart be chastened. Do not endeavor to excuse yourself in the least point because of your sin. Let the justice of God have full sway in your heart so that it will bring you to the dust in humility.

There should be the element of shame. Jeremiah says:

“Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall. …” (Jer. 6:15.)

Rationalizing is the enemy to repentance. Someone has said, “Rationalizing is the bringing of ideals down to the level of one’s conduct while repentance is the bringing of one’s conduct up to the level of his ideals.”

The searing of one’s conscience is certainly inimical to repentance, and to justify and rationalize is not the highway to repentance.

Sin has size and dimensions. There are greater and lesser ones. Someone has said, “Conscience is a celestial spark that God has put into every man for the purpose of saving his soul.” It awakens the soul to consciousness of sin; it stimulates him to want to do better, to make adjustments, and to accept the sin in its full weight and size, to be willing to face facts and meet issues and pay penalties.

True repentance is to forgive all others. One cannot be forgiven so long as he holds grudges against others. He must be “merciful unto [his] brethren; deal justly, judge righteously, and do good continually. …” (Alma 41:14.)

There must be an abandonment of the transgression. It must be genuine and consistent and continuing. The Lord said in 1832: “… go your ways and sin no more; but unto that soul who sinneth shall the former sins return, saith the Lord your God.” (D&C 82:7.)

And a temporary, momentary change of life is not sufficient.

Another element of repentance is indicated in Alma 41:9:

“And now behold, my son, do not risk one more offense against your God … which ye have hitherto risked to commit sin.” (Italics added.)

Alma says further:

“Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness.” (Alma 41:10. Italics added.)

We are impressed again with the paragraph of Alma 42:16, 18:

“Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be. …

“Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man.” (Italics added.)

If there is no pain and suffering for the errors, then there can be no repentance.

The road to forgiveness is through repentance, and the road to repentance is through suffering, and that road must be kept open. Otherwise, the transgressions will invade and finally absorb again.

There is an area in Yucatan so fertile and weather-favored that the jungle grows rapidly. Needy peasants make a clearing and plant a crop, but constantly the shrubbery and forest creep in, and unless the owner is diligent and persistent to keep down the undergrowth, it will soon take over his little farm and turn it into jungle again.

Likewise, repentance must be consistent and continuous. To repent of a sin and then to tamper with it again or permit it to invade, even slightly, is to lose the repentance and its beneficent effects, and “the former sins return, saith the Lord God.” (D&C 82:7.)

Unfortunately, many people not understanding repentance think that when they have told the bishop and have ceased the error that they have repented and are worthy of forgiveness, but there are other important elements.

True repentance comes before one is apprehended or imprisoned. He is very sorry, even if his transgression is never known. He pays not only penalties he is forced to pay, but penalties that are voluntary, without pressure.

To lie about serious sins is to add fuel to the fire and heat to its flames.

Very frequently people think they have repented and are worthy of forgiveness when all they have done is to express sorrow or regret at the unfortunate happening, but their repentance is barely started. Until they have begun to make changes in their lives, transformation in their habits, and to add new thoughts to their minds, to be sorry is only a bare beginning.

Much has been written in scripture of that part of true repentance that is confession. It is wholly proper for the transgressor to go to the bishop or stake or mission president and to confess voluntarily the transgressions he has committed. He should be frank and offer the information and answer honestly all the questions propounded to him by that authority. This brings humility and takes courage: The Church’s authority will in confidence hear his story and suggest recovery plans and impose the penalties.

In transgressions of lesser magnitude he may place the person on probation or in the more serious ones he may disfellowship or excommunicate. If he feels that the transgression is minimal and deserves forgiveness, he may grant a waiver of penalties that we sometimes call forgiveness and permit that person to continue his activity in the Church, and he will likely say to that person, “Because the sin was minimal and your repentance seems to be sincere, I feel the Lord would have me forgive you for the Church.” But one should remember that that forgiveness is conditional, and if repeated, the original sins return.

Many people in their confession give only a skeleton picture and often rationalize and minimize the sins that have been done and often blame the transgression upon others when indeed the individual was largely guilty himself. One must remember, as stated in Doctrine and Covenants 1:38:

“What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.” [D&C 1:38]

And so it is important that the one who is confessing should realize that the servant of the Lord to whom he makes bare his record represents the Lord. The Lord said again: “For he that receiveth my servants receiveth me, and he that receiveth me, receiveth my Father.”

And so a lie to an official of the Church who has a right to delve into our lives is tantamount to a lie to the Lord, and a half-truth to his officials is like a half-truth to the Lord, and rebellion against his leaders is comparable to rebellion against the Lord.

The true confession is not only a matter of making known certain developments but it is a matter of getting peace, which seemingly can come in no other way.

Frequently people talk about time: How long before they can be forgiven? How soon may they go to the temple?

Repentance is timeless. The evidence of repentance is transformation. We certainly must keep our values straight and our evaluations intact.

Certainly we must realize that penalties for sin are not a sadistic desire on the part of the Lord, and that is why when people get deep in immorality or other comparable sins, there must be action by courts with proper jurisdiction. Many people cannot repent until they have suffered much. They cannot direct their thoughts into new clean channels. They cannot control their acts. They cannot plan their future properly until they have lost values that they did not seem to fully appreciate. Therefore, the Lord has prescribed excommunication, disfellowshipment, or probation, and this is in line with Alma’s statement that there could be no repentance without suffering, and many people cannot suffer, having not come to a realization of their sin and a consciousness of their guilt.

One form of punishment is deprivation, and so if one is not permitted to partake of the sacrament or to use his priesthood or to go to the temple or to preach or pray in any of the meetings, it constitutes a degree of embarrassment and deprivation and punishment. In fact, the principal punishment that the Church can deal is deprivation from privileges.

Certainly the transgressor must know that even a good hot bath, shampooing of the hair, and a laundry-cleaned suit do not cleanse from sin.

I am certain that the wife of Potiphar who tried to tempt Joseph from his purity must have been clean physically; she must have been free wholly from distasteful body odors; she must have had limitless cosmetics. Her clothes must have been scrupulously clean, her fingernails, her hair, her teeth, her body—but her real contamination, which is totally inexcusable, was pollution of the soul.

If no penalties are assessed, if no punishment is required, if no deprivation is expected, then what would induce the average transgressor to change his ways?

True repentance incorporates within it a washing, a purging, a changing of attitudes, a reappraising, a strengthening toward self-mastery. It is not a simple matter for one to transform his life overnight, nor to change attitudes in a moment, nor to rid himself in a hurry of unworthy companions.

True repentance must include restitution. There are sins for which restitution can be made, such as a theft, but then there are other sins that cannot yield to restitution, such as murder or adultery or incest. One of the requisites for repentance is the living of the commandments of the Lord. Perhaps few people realize that as an important element; though one may have abandoned a particular sin and even confessed it to his bishop, yet he is not repentant if he has not developed a life of action and service and righteousness, which the Lord has indicated to be very necessary: “… He that repents and does the commandments of the Lord shall be forgiven

We are so grateful that our Heavenly Father has blessed us with the gospel of repentance. It is central to all that makes up the gospel plan. Repentance is the Lord’s law of growth, his principle of development, and his plan for happiness. We are deeply grateful that we have his definite promise that where there has been sin and error, they can be followed by sincere and sufficient repentance that will in turn be rewarded with forgiveness.

“Come unto me, all ye that labor and are heavy laden, and I will give you rest,” said the Master. (Matt. 11:28.)

The glorious thing about the whole matter of repentance is that the scriptures are as full of the Lord’s assurances that he will forgive as they are full of his commands for us to repent, to change our lives and bring them into full conformity with his wonderful teachings.

God is good. He is eager to forgive. He wants us to perfect ourselves and maintain control of ourselves. He does not want Satan and others to control our lives. We must learn that keeping our Heavenly Father’s commandments represents the only path to total control of ourselves, the only way to find joy, truth, and fulfillment in this life and in eternity.

Thus, the Lord has told us who have been given these truths anew in this last dispensation to “say nothing but repentance unto this generation; keep my commandments, and assist to bring forth my work, according to my commandments.” (D&C 6:9.) “Wherefore, you are called to cry repentance unto this people.” (D&C 18:14.) And when the early Saints were going into Missouri, the Lord instructed the leaders:

“Let them preach by the way, and bear testimony of the truth in all places, and call upon the rich, the high and the low, and the poor to repent.

“And let them build up churches, inasmuch as the inhabitants of the earth will repent.” (D&C 58:47–48.)

Today is our day for repentance. It is a day for each of us to take stock of our situations and to change our lives as necessary.

When we make mistakes, we need to travel the road of repentance. We need to have a personal testimony of this miracle that brings forgiveness. Each one of us needs to understand that repentance can be properly applied in his life as well as in the lives of others. Thus, the mission of The Church of Jesus Christ of Latter-day Saints is to call people everywhere to repentance so that they might know the joys of gospel living. The cry of repentance is to every nation, kindred, tongue, and people.

We make no apology for raising our voices to a world that is ripening in sin. The adversary is subtle. He is cunning. He knows that he cannot induce good men and women to do major evils immediately, so he moves slyly, whispering half-truths until he has his intended captives following him.

Because the age-old sins continue with us today, the Lord has spoken anew:

“Thou shalt not kill. …

“Thou shalt not steal. …

“Thou shalt not lie . …

“Thou shalt not commit adultery. …

“Thou shalt not speak evil of thy neighbor. …

“If thou lovest me thou shalt serve me and keep all my commandments.

“And behold, thou wilt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them. …

“Thou shalt not be proud in thy heart. …

“Thou shalt not be idle. …

“Thou shalt live together in love. …

“Thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law to govern my church;

“And he that doeth according to these things shall be saved, and he that doeth them not shall be damned if he so continue.” (D&C 42:18–60.)

Sexual sins are some of the great sins of our generation. Tragically, movies, television, popular music, books, and magazines all seem to glamorize sex. They seem to preach that nothing is holy, not even marriage vows. The lustful hero is made out to be incapable of doing wrong; the lustful woman is presented as the heroine and is justified. It reminds us of Isaiah who said, “Wo unto them that call evil good, and good evil.” (Isa. 5:20.)

Our Heavenly Father’s fundamental teachings are the same yesterday, today, and forever. Even though the world has turned to much evil, the Lord’s church cannot and will not change the Master’s teachings.

How grateful we are that our Heavenly Father has given us the gift of repentance. And how sad it is if we do not recognize that each day is the time for us to make needed improvements: “But wo unto him that has the law given, yea, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state!” (2 Ne. 9:27.)

As repentance gets under way, there must be a deep consciousness of guilt, and in that consciousness of guilt may come suffering to the mind, the spirit, and sometimes even to the body. In order to live with themselves, people who transgress must follow one or the other of two alternatives. The one is to sear their conscience or dull their sensitivity with mental tranquilizers so that their transgression may be continued. Those who choose this alternative eventually become calloused and lose their desire to repent. The other alternative is to permit remorse to lead one to total sorrow, then to repentance, and finally on to eventual forgiveness.

Remember this, that forgiveness can never come without repentance. And repentance can never come until one has bared his soul and admitted his actions without excuses or rationalizations. He must admit to himself that he has sinned, without the slightest minimization of the offense or rationalizing of its seriousness, or without soft-pedaling its gravity. He must admit that his sin is as big as it really is and not call a pound an ounce. Those persons who choose to meet the issue and transform their lives may find repentance the harder road at first, but they will find it the infinitely more desirable path as they taste of its fruits.

The Apostle Paul wrote, “For godly sorrow worketh repentance to salvation.” (2 Cor. 7:10.) Once we understand how we have injured ourselves and others and are deeply sorry, we are ready to follow the process that will rid us of the effects of the sin.

The next step in the process of repentance is to abandon the sin. The Lord revealed to the Prophet Joseph Smith, “By this ye may know if a man repenteth of his sins—behold, he will confess them and forsake them.” (D&C 58:43.) And to the adulteress, the Master said, “Go, and sin no more.” (John 8:11.)

Prayer is important throughout the entire process of repentance, but it is vital now. In the process of abandoning a sin, it is often necessary to abandon persons, places, things, and situations that are associated with the transgression. This is fundamental. Substitution of a good environment for a bad can hedge the way between the repenting person and his past sin.

The next step, confession of the sin, is a very important aspect of repentance. We must confess and admit our sins to ourselves and then seriously begin the process of repentance. We must also confess our sins to our Heavenly Father. Especially grave errors such as sexual sins must be confessed to the bishop as well.

One begins the process by going to the Lord in “mighty prayer” as did Enos. Then, if appropriate, one goes to the bishop. The Lord has a consistent, orderly plan to bless us in this great law of growth and development, the law of repentance. Every member of the Church is given a bishop or branch president who through his very priesthood ordination or calling is a “judge in Israel.” In these matters, the bishop is our best earthly friend. He is one who works with the Spirit of the Lord in blessing our lives and he keeps all matters completely confidential.

After these steps of sorrowing for sin, abandoning sin, and confessing sin, comes the great principle of restitution. One seeks to restore insofar as possible that which was damaged. If he has stolen, he returns that which was stolen. If he has injured through lies or evil-speaking, he does all that is possible to establish the truth.

Perhaps one of the reasons murder is so serious is that having taken a life, the murderer cannot restore it. Restitution in full is not possible. Similarly, it is not possible to give back robbed virtue. But as fully as he can, the truly repentant person will make restitution. The prophet Ezekiel taught, “If the wicked … give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live.” (Ezek. 33:15.)

The last step, doing the will of the Father, is vital. The Lord informed the Prophet Joseph Smith in these last days:

“I the Lord cannot look upon sin with the least degree of allowance;

“Nevertheless, he that repents and does the commandments of the Lord shall be forgiven.” (D&C 1:31–32.)

The Lord’s promise is sure: “If thou wilt do good, yea, and hold out faithful to the end, thou shalt be saved in the kingdom of God.” (D&C 6:13.)

When one seeks to bring his life into full conformity with our Heavenly Father’s teachings, then his life of good works is evidence of his repentance. The Savior truly said:

“Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? …

“A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. …

“Wherefore by their fruits ye shall know them.” (Matt. 7:16, 18, 20.)

When necessary, we seek a total transformation in thoughts, ideals, standards, and actions in order that we may fulfill the assignment given us by the Savior: “I would that ye should be perfect even as I, or your Father who is in heaven is perfect.” (3 Ne. 12:48.) This step requires no holding back. If one neglects his tithing, misses his meetings, breaks the Sabbath, or fails in his prayers and other responsibilities, he is not completely repentant. The Lord knows, as do we, the degree of full and sufficient compliance we make with these fundamental aspects of the law of repentance, which is really God’s law of progress and fulfillment.

This transformation should cause us to be more concerned about others, even to wanting others to have the blessings we enjoy. In fact, the Lord has lovingly told us that our sins are forgiven more readily as we bring souls unto him and remain diligent in bearing testimony to the world. (See D&C 31:5; D&C 84:61; James 5:20.)

Repentance is a glorious and merciful law. Millions of our Heavenly Father’s children throughout the history of the world have successfully applied this wonderful principle, to their benefit and joy. Shall we not go and do likewise? Millions of Saints have found peace along this path and lived beautiful and satisfying and abundant lives with the gospel of repentance as their guide to personal improvement and to harmony with God.

But if we do not repent, then the Lord clearly lets us know that there will be discipline and a denial of blessings and advancement. The Lord teaches that he cannot forgive people in their sins; he can only save them from their abandoned sins. The Lord clearly says, “My blood shall not cleanse them if they hear me not.” (D&C 29:17.) Hear in this instance means to accept and abide his teachings.

“Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence.” (Moses 6:57.) The great and wonderful and miraculous benefit of the Savior’s atonement cannot have its full saving impact on us unless we repent. This, the Master lovingly yet candidly lets us know in unmistakably clear detail:

“Therefore, I command you to repent—repent, lest … your sufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.

“For behold, I, God, have suffered these things for all, that they might not suffer even as I;

“Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit …

“Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.” (D&C 19:15–19.)

How grateful we should be that the Lord finished his preparation in our behalf! Now it is up to us to finish our preparations in our own behalf—by partaking of his loving forgiveness, which is the reward he eagerly desires to give all who truly repent.

If we have felt disheartened or inadequate, we need only turn to our Heavenly Father and plead for his help. He will give it! It is a promise he has made to us that he will not break. Thus, so long as the Spirit is striving with us, there is always hope. But when we attempt to excuse our actions by saying, “This is the way I wish to live” or “I am different” or “God made me this way” or “My parents or society are responsible,” then we have arrived at a tragic state in our relationship with ourselves and with God.

If we will earnestly seek our Heavenly Father’s help and apply the steps that constitute the doctrine of repentance, then we will find peace and joy both in this life and in eternity.

It is our great opportunity to experience the peace of repentance and the joy of forgiveness, and then to proclaim that pathway to others. Once we have found that peace, we are to bear witness of it and teach others how they can obtain it. This we do by being long-suffering, gentle, meek, and by having the pure love of Christ for all we meet. This is our calling as Latter-day Saints. This is our great joy and our blessing.

For some months, I’ve tried to emphasize repentance, one of the most vital and merciful doctrines of the kingdom. It is too little understood, too little applied by us all, as if it were merely a word on a bumper sticker. Since we have been told clearly by Jesus what manner of men and women we ought to become—even as He is (see 3 Ne. 27:27)—how can we do so, except each of us employs repentance as the regular means of personal progression? Personal repentance is part of taking up the cross daily. (See Luke 9:23.) Without it, clearly there could be no “perfecting of the Saints.” (Eph. 4:12.)

Besides, there is more individuality in those who are more holy.

Sin, on the other hand, brings sameness; it shrinks us to addictive appetites and insubordinate impulses. For a brief surging, selfish moment, sin may create the illusion of individuality, but only as in the grunting, galloping Gadarene swine! (See Matt. 8:28–32.)

Repentance is a rescuing, not a dour doctrine. It is available to the gross sinner as well as to the already-good individual striving for incremental improvement.

Repentance requires both turning away from evil and turning to God. (See Deut. 4:30; see also Bible Dictionary, s.v. “Repentance.”) When “a mighty change” is required, full repentance involves a 180-degree turn, and without looking back! (Alma 5:12–13.) Initially, this turning reflects progress from telestial to terrestrial behavior, and later on to celestial behavior. As the sins of the telestial world are left behind, the focus falls ever more steadily upon the sins of omission, which often keep us from full consecration.

Real repentance involves not a mechanical checklist, but a checkreining of the natural self. Often overlapping and mutually reinforcing, each portion of the process of repentance is essential. This process rests on inner resolve but is much aided by external support.

There can be no repentance without recognition of wrong. Whether by provocation, introspection, or wrenching remembrance, denial must be dissolved. As with the prodigal son who finally “came to himself” (Luke 15:17), the first rays of recognition help us begin to see “things as they really are” (Jacob 4:13), including distinguishing between the motes and beams. Recognition is a sacred moment, often accompanied by the hot blush of shame.

After recognition, real remorse floods the soul. This is a “godly sorrow,” not merely the “sorrow of the world” nor the “sorrowing of the damned,” when we can no longer “take happiness in sin.” (2 Cor. 7:10; Morm. 2:13.) False remorse instead is like “fondling our failings.” In ritual regret, we mourn our mistakes but without mending them.

There can be no real repentance without personal suffering and the passage of sufficient time for the needed cleansing and turning. This is much more than merely waiting until feelings of remorse subside. Misery, like adversity, can have its special uses. No wonder chastening is often needed until the turning is really under way! (See D&C 1:27; Hel. 12:3.)

Real remorse quickly brings forth positive indicators, “fruits meet for repentance.” (Matt. 3:8; see also Acts 26:20; Alma 5:54.) “In process of time,” these fruits bud, blossom, and ripen.

True repentance also includes confession: “Now therefore make confession unto the Lord God of your fathers.” (Ezra 10:11.) One with a broken heart will not hold back. As confession lets the sickening sin empty out, then the Spirit which withdrew returns to renew.

Support from others is especially crucial now. Hence, we are directed to be part of a caring community in which we all “lift up the hands which hang down, and strengthen the feeble knees.” (D&C 81:5.) Did not the citizens of the unequaled City of Enoch so improve together “in process of time?” (Moses 7:21; Moses 7:68–69.)

All sins are to be confessed to the Lord, some to a Church official, some to others, and some to all of these. A few may require public confession. Confessing aids forsaking. We cannot expect to sin publicly and extensively and then expect to be rescued privately and quickly, being beaten “with only a few stripes.” (D&C 42:88–93.)

In real repentance, there is the actual forsaking of sinning. “Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.” (Ezek. 18:30.) A suffering Korihor confessed, “I always knew that there was a God,” but his turning was still incomplete (Alma 30:52); hence, “Alma said unto him: If this curse should be taken from thee thou wouldst again lead away the hearts of this people.” (Alma 30:55.)

Thus, when “a man repenteth of his sins—behold, he will confess them and forsake them.” (D&C 58:43.)

Genuine support and love from others—not isolation—are needed to sustain this painful forsaking and turning!

Restitution is required, too.

“Because he hath sinned, … he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found.” (Lev. 6:4.)

Sometimes, however, restitution is not possible in real terms, such as when one contributed to another’s loss of faith or virtue. Instead, a subsequent example of righteousness provides a compensatory form of restitution.

In this rigorous process, so much clearly depends upon meekness. Pride keeps repentance from even starting or continuing. Some fail because they are more concerned with the preservation of their public image than with having Christ’s image in their countenances! (Alma 5:14.) Pride prefers cheap repentance, paid for with shallow sorrow. Unsurprisingly, seekers after cheap repentance also search for superficial forgiveness instead of real reconciliation. Thus, real repentance goes far beyond simply saying, “I’m sorry.”

In the anguishing process of repentance, we may sometimes feel God has deserted us. The reality is that our behavior has isolated us from Him. Thus, while we are turning away from evil but have not yet turned fully to God, we are especially vulnerable. Yet we must not give up, but, instead, reach out to God’s awaiting arm of mercy, which is outstretched “all the day long.” (Jacob 5:47; Jacob 6:4; 2 Ne. 28:32; Morm. 5:11.) Unlike us, God has no restrictive office hours.

No part of walking by faith is more difficult than walking the road of repentance. However, with “faith unto repentance,” we can push roadblocks out of the way, moving forward to beg God for mercy. (Alma 34:16.) True contrition brings full capitulation. One simply surrenders, caring only about what God thinks, not what “they” think, while meekly offering, “O God, … make thyself known unto me, and I will give away all my sins to know thee.” (Alma 22:18.) Giving away all our sins is the only way we can come to know God.

In contrast, those who hold back some of their sins will be held back. So will those who refuse to work humbly and honestly with the Lord’s appointed. Partial disclosure to appointed leaders brings full accountability. The Prophet Joseph said, “We ought to … keep nothing back.” (The Words of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook, Provo, Utah: Religious Studies Center, Brigham Young University, 1980, p. 7.)

Reflective of our total progression, repentance is not solely for renouncing transgression. For instance, Moses was a righteous and remarkable man. Nevertheless, he needed to change his leadership style for his welfare as well as the people’s. (See Ex. 18:17–19.) Moses succeeded because he was the most meek man upon the face of the earth. (See Num. 12:3.) Blessed are the meek, for they are neither easily offended by counsel nor aggravated by admonition. If we were more meek, brothers and sisters, repentance would be much more regular and less stared at.

Our deficiencies of style usually reflect an underdeveloped Christian attribute, as when a chronically poor listener exhibits a lack of love or meekness. You and I are too quick to forgive ourselves in matters of style.

Even when free of major transgression, we can develop self-contentment instead of seeking self-improvement. This was once true of Amulek, who later acknowledged, “I was called many times and I would not hear; therefore I knew concerning these things, yet I would not know; therefore I went on rebelling against God.” (Alma 10:4–6.)

Given the relevancy of repentance as a principle of progress for all, no wonder the Lord has said to His servants multiple times that the thing of greatest worth would be to cry repentance to this generation! (See D&C 6:9; D&C 14:8; D&C 15:6.)

Still other things stubbornly impede repentance, such as our not being reproved early on, when we might have been less proud and more able to recognize our need to change. (See D&C 121:43.) In such situations, truly “no man cared for my soul.” (Ps. 142:4.)

Or we may be too filled with self-pity, that sludge in which sin sprouts so easily, or too invested in self-reinforcing behavior to turn away from it.

Or we can be too preoccupied with “pleasing … the carnal mind” (Alma 30:53), which always insistently asks, “What have you done for me lately?” We can also be too unforgiving, refusing to reclassify others. Yet “he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin.” (D&C 64:9.) We cannot repent for someone else. But we can forgive someone else, refusing to hold hostage those whom the Lord seeks to set free!

Ironically, some believe the Lord can forgive them, but they refuse to forgive themselves. We are further impeded at times simply because we have not really been taught why and how to repent.

As we do repent, however, special assurances await: “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” (Isa. 1:18.)

“All his transgressions … shall not be mentioned unto him.” (Ezek. 18:22.)

“I, the Lord, remember [their sins] no more”! (D&C 58:42.)

Along with all the foregoing reasons for our individual repentance, Church members have a special rendezvous to keep, brothers and sisters. Nephi saw it. One future day, he said, Jesus’ covenant people, “scattered upon all the face of the earth,” will be “armed with righteousness and with the power of God in great glory.” (1 Ne. 14:14.) This will happen, but only after more members become more saintly and more consecrated in conduct.

There are some tutoring lines in one of our favorite hymns:

Come unto Jesus, ye heavy laden,

Care-worn and fainting, by sin oppressed.

He’ll safely guide you unto that haven

Where all who trust him may rest. …

Come unto Jesus; He’ll ever heed you,

Though in the darkness you’ve gone astray.

His love will find you and gently lead you

From darkest night into day.

(Hymns, 1985, no. 117.)

Brothers and sisters, we need never mistake local cloud cover for general darkness. The Atoning Light of the world saw to that. It was for our sake that perfectly remarkable Jesus was perfectly consecrated. Jesus let His own will be totally “swallowed up in the will of the Father.” If you and I would come unto Jesus, we must likewise yield to God, holding nothing back. Then other soaring promises await!

The prophet Mormon declared that Jesus waits “with open arms to receive [us]” (Morm. 6:17), while the unrepentant and the unconsecrated will never know that ultimate joy described by Mormon, who knew whereof he spoke, of being “clasped in the arms of Jesus” (Morm. 5:11).

May God help each of us to so live now in order to merit that marvelous moment then is my prayer for myself—for all of us—in the holy name of the Great Redeemer, even Jesus Christ, amen!

Young people are not the only ones with a lax attitude toward sin. We know of mature members of the Church who commit serious transgressions knowingly and deliberately, relying on their supposed ability to repent speedily and be “as good as new.” Such persons want the present convenience or enjoyment of sin and the future effects of righteousness, in that order. They want to experience the sin but avoid its effects.

The Book of Mormon describes such persons: “And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God.” (2 Ne. 28:8.)

The attitudes and positions of such persons are exactly opposite those of the Savior, who never experienced sin, but whose atoning sacrifice subjected him to all of its anguish.

To minimize misunderstanding, I will give some illustrations of the kinds of things I mean when I refer to sin or transgression. In its widest application, sin includes every irregularity of behavior, every source of uncleanliness. But many things that are sins under this widest definition are just grains of sand that do not block our progress on the path toward eternal life. The sins I refer to, however, are the serious transgressions, the boulder-size obstacles that block the path and cannot be removed without prolonged repentance.

During one week last month, a knowledgeable observer listed some of the crimes reported in a Utah newspaper and then struck off those where the accused was not a member of the Church. The remaining list provides illustrations of the kinds of sins in which Latter-day Saints are involved:

• Fraud

• Sale of illegal drugs

• Aggravated assault

• Aggravated kidnapping

• Sexual abuse

• A professional having sexual relations with a client

Church disciplinary records make us aware of other serious transgressions rarely reported in the press: adultery, fornication, polygamy, and apostasy.

To the people of this continent, the Savior spoke of the final judgment, when he would “be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages.” (3 Ne. 24:5.)

Those are some illustrations of serious transgressions. Others could be given.

Basic Principles

As background, let us review some familiar principles.

1. One of the principal purposes of this life is for God to test his children, to see whether we will keep his commandments. (See Abr. 3:25.)

2. Therefore, this life is “a probationary time,” as Alma called it, “a time to repent and serve God.” (Alma 42:4.)

3. The breaking of a commandment of God is sin.

4. In the final judgment, we will stand before God to be judged according to our works. (See Alma 11:41; 3 Ne. 26:4; D&C 19:3.)

5. For every sin there is “a punishment affixed.” (Alma 42:18; see also Amos 3:1–2.)

6. Those who have broken the commandments of God and have not repented in this life will “stand with shame and awful guilt before the bar of God.” (Jacob 6:9.) They will have “an awful view of their own guilt and abominations.” (Mosiah 3:25.) The scriptures describe this as “a lively sense of … guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever.” (Mosiah 2:38.)

7. The awful demands of justice upon those who have violated the laws of God, the “state of misery and endless torment” (Mosiah 3:25) described in these scriptures, can be mediated by the atonement of Jesus Christ. This is the essence of the gospel of Jesus Christ.

What do these basic principles mean in the case of a lax Latter-day Saint who deliberately commits a serious transgression in the expectation that he or she will enjoy the effects or benefits of the sin now and then make a speedy and relatively painless repentance and soon be as good as new?

The Book of Mormon teaches that the Savior does not redeem men “in their sins.” (Alma 11:34, 36, 37; Hel. 5:10.) “The wicked remain as though there had been no redemption made, except it be the loosing of the bands of death.” (Alma 11:41.) The Savior came to redeem men “from their sins because of repentance” and upon the “conditions of repentance.” (Hel. 5:11; italics added.)

One of those conditions of repentance is faith in the Lord Jesus Christ, including faith in, and reliance upon, his atoning sacrifice. As Amulek taught: “He that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption.” (Alma 34:16.)

Personal Suffering for Sin

Another condition of repentance is suffering or punishment for the sin. In the words of Alma, “Repentance could not come unto men except there were a punishment.” (Alma 42:16.)

Where there has been sin, there must be suffering.

Perhaps the greatest statement of this principle in all the scriptures is the revelation the Lord gave to the Prophet Joseph Smith in March 1830. (See D&C 19.) Here the Lord reminds us of “the great day of judgment” when all will be judged according to their works. (D&C 19:3.) He explains that the “endless” or “eternal” torment or punishment that comes from sin is not punishment without end. It is the punishment of God, who is endless and eternal. (See D&C 19:10–12.)

In this setting, the Savior of the world commands us to repent and keep his commandments. “Repent,” he commands, “lest … your sufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.

“For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;

“But if they would not repent they must suffer even as I;

“Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—

“Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.

“Wherefore, I command you again to repent, lest I humble you with my almighty power; and that you confess your sins, lest you suffer these punishments of which I have spoken.” (D&C 19:15–20.)

As we consider these sobering words of the Savior, we realize that there is something very peculiar about the state of mind or “heart” of the person who deliberately commits sin in the expectation that he or she will speedily and comfortably repent and continue as a servant of God, preaching repentance and asking others to come unto Christ. I will illustrate the peculiarity of this attitude with an analogy.

The mother of a large family is burdened almost past the point of endurance. Every waking hour is spent serving the needs of her large family: meals, mending, transporting, counseling, caring for those who are sick, comforting those who mourn, and administering to every other need a mother can understand. She has committed herself to do everything within her power to serve the needs of her children.

She is giving her life for them. The children know she will attempt to carry whatever load is placed upon her. Most of them are considerate and do all they can to minimize her burden. But some, knowing of her willingness to serve, heedlessly pile more and more tasks on the weary mother. “Don’t worry about it” is their attitude; “she’ll carry it. She said she would. Drop it on Mom, and we’ll just have a good time.”

In this analogy, I am obviously likening the heedless children to those who sin in the expectation that someone else will bear the burden of suffering. The one who bears the burden is our Savior.

Am I suggesting that the benefits of the Atonement are not available for the person who heedlessly sins? Of course not. But I am suggesting that there is a relationship between sin and suffering that is not understood by people who knowingly sin in the expectation that all the burden of suffering will be borne by Another, that the sin is all theirs but that the suffering is all His. That is not the way. Repentance, which is an assured passage to an eternal destination, is nevertheless not a free ride.

Let us recall two scriptures: (1) “Repentance could not come unto men except there were a punishment” (Alma 42:16); and (2) the Savior said that he had suffered these things for all, “that they might not suffer if they would repent; but if they would not repent they must suffer even as I” (D&C 19:16–17).

This obviously means that the unrepentant transgressor must suffer for his own sins. Does it also mean that a person who repents does not need to suffer at all because the entire punishment is borne by the Savior? That cannot be the meaning because it would be inconsistent with the Savior’s other teachings. What is meant is that the person who repents does not need to suffer “even as” the Savior suffered for that sin. Sinners who are repenting will experience some suffering, but because of their repentance and the Atonement, they will not experience the full, “exquisite” extent of eternal torment the Savior suffered.

President Spencer W. Kimball, who gave such comprehensive teachings on repentance and forgiveness, said that personal suffering “is a very important part of repentance. One has not begun to repent until he has suffered intensely for his sins. … If a person hasn’t suffered, he hasn’t repented.” (The Teachings of Spencer W. Kimball, Salt Lake City: Bookcraft, 1982, pp. 88, 99.)

The Savior taught this principle when he said that his atoning sacrifice was for “all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered.” (2 Ne. 2:7.) The repentant sinner who comes to Christ with a broken heart and a contrite spirit has been through a process of personal pain and suffering for sin. He understands the meaning of Alma’s statement that “none but the truly penitent are saved.” (Alma 42:24.)

Bruce C. Hafen has described how some people look “for shortcuts [to repentance] and easy answers, thinking that quick confessions or breezy apologies alone are enough.” (The Broken Heart, Salt Lake City: Deseret Book Co., 1989, p. 150.) President Kimball said, “Very frequently people think they have repented and are worthy of forgiveness when all they have done is to express sorrow or regret at the unfortunate happening.” (Teachings of Spencer W. Kimball, p. 87.) There is a big difference between the “godly sorrow [that] worketh repentance” (2 Cor. 7:10), which involves personal suffering, and the easy and relatively painless sorrow for being caught, or the misplaced sorrow Mormon described as “the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin” (Morm. 2:13).

Alma the Younger certainly understood that easy and painless sorrow was not a sufficient basis for repentance. His experience, related in detail in the Book of Mormon, is our best scriptural illustration of the fact that the process of repentance is filled with personal suffering for sin.

Alma said that after he was stopped in his wicked course, he was “in the darkest abyss” (Mosiah 27:29), “racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins.

“Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell.” (Alma 36:12–13.)

He tells how “the very thought of coming into the presence of … God did rack [his] soul with inexpressible horror.” (Alma 36:14.) He speaks of being “harrowed up by the memory of [his] many sins.” (Alma 36:17.) After three days and three nights of what he called “the most bitter pain and anguish of soul,” he cried out to the Lord Jesus Christ for mercy and received “a remission of [his] sins.” (Alma 38:8.)

All of our personal experience confirms the fact that we must endure personal suffering in the process of repentance—and for serious transgressions, that suffering can be severe and prolonged.

In the August 1990 issue of the Ensign, a repenting transgressor who was excommunicated describes his personal feelings: he speaks of “tearful hours,” “wish[ing] to be covered by a million mountains,” “crushed by the shame,” “dark blackness,” and “anguish … as wide as eternity.” (Pp. 22–24.)

Why is it necessary for us to suffer on the way to repentance for serious transgressions? We tend to think of the results of repentance as simply cleansing us from sin. But that is an incomplete view of the matter. A person who sins is like a tree that bends easily in the wind. On a windy and rainy day, the tree bends so deeply against the ground that the leaves become soiled with mud, like sin. If we focus only on cleaning the leaves, the weakness in the tree that allowed it to bend and soil its leaves may remain. Similarly, a person who is merely sorry to be soiled by sin will sin again in the next high wind. The susceptibility to repetition continues until the tree has been strengthened.

When a person has gone through the process that results in what the scriptures call a broken heart and a contrite spirit, the Savior does more than cleanse that person from sin. He also gives him or her new strength. That strengthening is essential for us to realize the purpose of the cleansing, which is to return to our Heavenly Father. To be admitted to his presence, we must be more than clean. We must also be changed from a morally weak person who has sinned into a strong person with the spiritual stature to dwell in the presence of God. We must, as the scripture says, “[become] a saint through the atonement of Christ the Lord.” (Mosiah 3:19.) This is what the scripture means in its explanation that a person who has repented of his sins will “forsake them.” (D&C 58:43.) Forsaking sins is more than resolving not to repeat them. Forsaking involves a fundamental change in the individual.

King Benjamin and Alma both speak of a mighty change of heart. King Benjamin’s congregation described that mighty change by saying that they had “no more disposition to do evil, but to do good continually.” (Mosiah 5:2.) Alma illustrated that change of heart when he described a people who “awoke unto God,” “put their trust in” him, and were “faithful until the end.” (Alma 5:7, 13.) He challenged others to “look forward with an eye of faith” to the time when we will “stand before God to be judged” according to our deeds. (Alma 5:15.) Persons who have had that kind of change in their hearts have attained the strength and stature to dwell with God. That is what we call being saved.

Heed the Warnings

Some Latter-day Saints who wrongly think repentance is easy maintain that a person is better off after he has sinned and repented. “Get a little experience with sin,” one argument goes, “and then you will be better able to counsel and sympathize with others. You can always repent.”

I plead with you, my brothers and sisters, my young friends and my older friends, avoid transgression! The idea that one can deliberately sin and easily repent or that one is better off after sinning and repenting are devilish lies of the adversary. Would anyone seriously contend that it is better to learn firsthand that a certain blow will break a bone or a certain mixture of chemicals will explode and burn off our skin? Are we better off after we have sustained and been scarred from such injuries? It is obviously better to heed the warnings of wise persons who know the effects of certain traumas on our bodies.

Just as we can benefit from someone else’s experience in matters such as these, we can also benefit from the warnings contained in the commandments of God. We don’t have to have personal experience with the effects of serious transgressions to know that they are injurious to our souls and destructive of our eternal welfare.

Some years ago, one of our sons asked me why it wasn’t a good idea to try alcohol or tobacco to see what they were like. He knew about the Word of Wisdom, and he also knew the health effects of these substances, but he was questioning why he shouldn’t just try them out for himself. I replied that if he wanted to try something out, he ought to go to a barnyard and eat a little manure. He recoiled in horror. “Ooh, that’s gross,” he reacted.

“I’m glad you think so,” I said, “but why don’t you just try it out so you will know for yourself? While you’re proposing to try one thing that you know is not good for you, why don’t you apply that principle to some others?” That illustration of the silliness of “trying it out for yourself” proved persuasive for one sixteen-year-old.

When we are young, we sometimes behave as if there were no tomorrow. When we are young, it is easy to forget that we will grow up, marry, raise a family, and—note this significant point—continue to associate with some of the same people who are witnesses to, or participants in, our teenage pranks or transgressions.

Young men, the girl you are dating may be your wife in a few years, but probably she will not. Possibly she will turn out to be the wife of your bishop or your stake president. Young women, the fellow you are dating may turn out to be your husband, but more likely he will not. He may turn out to be the husband of your sister or your best friend. He may even be a counselor in your bishopric or an employee you supervise at your place of work. Conduct your life today so your tomorrows are not burdened with bad or embarrassing memories.

“He Who Has Repented”

Most of what I have said here has been addressed to persons who think that repentance is easy. At the opposite extreme are those who think that repentance is too hard. Those souls are so tenderhearted and conscientious that they see sin everywhere in their own lives, and they despair of ever being able to be clean. A call for repentance that is clear enough and loud enough to encourage reformation for the lax can produce paralyzing discouragement for the conscientious. This is a common problem. We address a diverse audience each time we speak, and we are never free from the reality that a doctrinal underdose for some is an overdose for others.

I will conclude with a message of hope that is true for all, but especially needed for those who think that repentance is too hard.

Repentance is a continuing process, needed by all because “all have sinned, and come short of the glory of God.” (Rom. 3:23.) Repentance is possible, and then forgiveness is certain.

Elder Spencer W. Kimball said: “Sometimes … when a repentant one looks back and sees the ugliness, the loathsomeness of the transgression, he is almost overwhelmed and wonders, ‘Can the Lord ever forgive me? Can I ever forgive myself?’ But when one reaches the depths of despondency and feels the hopelessness of his position, and when he cries out to God for mercy in helplessness but in faith, there comes a still, small, but penetrating voice whispering to his soul, ‘Thy sins are forgiven thee.’ ” (The Miracle of Forgiveness, Salt Lake City: Bookcraft, 1969, p. 344.)

When this happens, how precious the promise that God will take “away the guilt from our hearts, through the merits of his Son.” (Alma 24:10.)

How comforting the promise that “though your sins be as scarlet, they shall be as white as snow.” (Isa. 1:18.)

How glorious God’s own promise that “he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more.” (D&C 58:42; see also Jer. 31:34; Heb. 8:12.)

These things are true. I testify of Jesus Christ, who made it all possible and who gave us the conditions of repentance and the pathway to perfection provided by his atoning sacrifice.

If you have ignored warnings and your life has been damaged or disabled by a rough road, there is help available. Through that help you can renew and rebuild your damaged life. You can start over again and change your course from a downward, twisting, disappointing path to a superhighway to peace and happiness.

I want to help you find that relief. To do that it is necessary to give you some background information that will make the remedy more logical and the steps to healing more meaningful.

Every incorrect choice we make, every sin we commit is a violation of eternal law. That violation brings negative results we generally soon recognize. There are also other consequences of our acts of which we may not be conscious. They are nonetheless real. They can have a tremendous effect on the quality of our life here and most certainly will powerfully affect it hereafter. We can do nothing of ourselves to satisfy the demands of justice for a broken eternal law. Yet, unless the demands of justice are paid, each of us will suffer endless negative consequences.

Only the life, teachings, and particularly the atonement of Jesus Christ can release us from this otherwise impossible predicament. Each of us has made mistakes, large or small, which if unresolved will keep us from the presence of God. For this reason, the atonement of Jesus Christ is the single most significant event that ever has or ever will occur. This selfless act of infinite consequence, performed by a single glorified personage, has eternal impact in the life of every son and daughter of our Father in Heaven—without exception. It shatters the bonds of death. It justifies our finally being judged by the Master. It can prevent an eternity under the control of the devil. It opens the gates to exaltation and eternal life for all who qualify for forgiveness through repentance and obedience.

The Redeemer can settle your individual account with justice and grant forgiveness through the merciful path of repentance. Full repentance is absolutely essential for the Atonement to work its complete miracle in your life. By understanding the Atonement, you will see that God is not a jealous being who delights in persecuting those who misstep. He is an absolutely perfect, compassionate, understanding, patient, and forgiving Father. He is willing to entreat, counsel, strengthen, lift, and fortify. He so loves each of us that He was willing to have His perfect, sinless, absolutely obedient, totally righteous Son experience indescribable agony and pain and give Himself in sacrifice for all. Through that atonement we can live in a world where absolute justice reigns in its sphere so the world will have order. But that justice is tempered through mercy attainable by obedience to the teachings of Jesus Christ.

Which of us is not in need of the miracle of repentance? Whether your life is lightly blemished or heavily disfigured from mistakes, the principles of recovery are the same. The length and severity of the treatments are conditioned to fit the circumstances. Our goal surely must be forgiveness. The only possible path to that goal is repentance, for it is written: “There is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ. …

“The Lord … [will] not come to redeem [His people] in their sins, but to redeem them from their sins.

“And he hath power given unto him from the Father to redeem them from their sins because of repentance.”

Obedience and faith in the Savior give you power to resist temptation. Helaman taught: “It is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, … when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to … endless wo, because of the rock upon which ye are built, which is a sure foundation, … whereon if men build they cannot fall.”

Forgiveness comes through repentance. What is repentance? How is it accomplished? What are its consequences? These may seem to be simple questions, but it is clear that many do not know how to repent.

In The Miracle of Forgiveness, Spencer W. Kimball gives a superb guide to forgiveness through repentance. It has helped many find their way back. He identifies five essential elements of repentance.

Sorrow for sin. Study and ponder to determine how serious the Lord defines your transgression to be. That will bring healing sorrow and remorse. It will also bring a sincere desire for change and a willingness to submit to every requirement for forgiveness. Alma taught, “Justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.”

Abandonment of sin. This is an unyielding, permanent resolve to not repeat the transgression. By keeping this commitment, the bitter aftertaste of that sin need not be experienced again. Remember: “But unto that soul who sinneth shall the former sins return.” Joseph Smith declared: “Repentance is a thing that cannot be trifled with every day. Daily transgression and daily repentance is not … pleasing in the sight of God.”

Confession of sin. You always need to confess your sins to the Lord. If they are serious transgressions, such as immorality, they need to be confessed to a bishop or stake president. Please understand that confession is not repentance. It is an essential step, but is not of itself adequate. Partial confession by mentioning lesser mistakes will not help you resolve a more serious, undisclosed transgression. Essential to forgiveness is a willingness to fully disclose to the Lord and, where necessary, His priesthood judge all that you have done. Remember, “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.”

Restitution for sin. You must restore as far as possible all that which is stolen, damaged, or defiled. Willing restitution is concrete evidence to the Lord that you are committed to do all you can to repent.

Obedience to all the commandments. Full obedience brings the complete power of the gospel into your life with strength to focus on the abandonment of specific sins. It includes things you might not initially consider part of repentance, such as attending meetings, paying tithing, giving service, and forgiving others. The Lord said: “He that repents and does the commandments of the Lord shall be forgiven.”

I would add a sixth step: Recognition of the Savior. Of all the necessary steps to repentance, I testify that the most critically important is for you to have a conviction that forgiveness comes because of the Redeemer. It is essential to know that only on His terms can you be forgiven. Witness Alma’s declaration: “I was … in the most bitter pain and anguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. But … I did cry unto him and I did find peace to my soul.” You will be helped as you exercise faith in Jesus Christ. That means you trust Him and you trust His teachings. Satan would have you believe that serious transgression cannot be entirely overcome. The Savior gave His life so that the effects of all transgression can be put behind us, save the shedding of innocent blood and the denial of the Holy Ghost.

The fruit of true repentance is forgiveness, which opens the door to receive all of the covenants and ordinances provided on this earth and to enjoy the resulting blessings. When a repentant soul is baptized, all former sins are forgiven and need not be remembered. When repentance is full and one has been cleansed, there comes a new vision of life and its glorious possibilities. How marvelous the promise of the Lord: “Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more.” The Lord is and ever will be faithful to His words.

Do not take comfort in the fact that your transgressions are not known by others. That is like an ostrich with his head buried in the sand. He sees only darkness and feels comfortably hidden. In reality he is ridiculously conspicuous. Likewise our every act is seen by our Father in Heaven and His Beloved Son. They know everything about us.

Adultery, fornication, committing homosexual acts, and other deviations approaching these in gravity are not acceptable alternate lifestyles. They are serious sins. Committing physical and sexual abuse are major sins. Such grave sins require deep repentance to be forgiven. President Kimball taught: “To every forgiveness there is a condition. The plaster must be as wide as the sore. The fasting, the prayers, the humility must be equal to or greater than the sin.” “It is unthinkable that God absolves serious sins upon a few requests. He is likely to wait until there has been long, sustained repentance.”

If you have seriously transgressed, you will not find any lasting satisfaction or comfort in what you have done. Excusing transgression with a cover-up may appear to fix the problem, but it does not. The tempter is intent on making public your most embarrassing acts at the most harmful time. Lies weave a pattern that is ever more confining and becomes a trap that Satan will spring to your detriment.

Sometimes the steps of repentance are initially difficult and painful, like the cleansing of a soiled garment. Yet, they produce purity, peace of mind, self-respect, hope, and finally, a new person with a renewed life and abundance of opportunity.

This scripture will help you know what to do: “Nevertheless they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ, unto the filling their souls with joy and consolation, … because of their yielding their hearts unto God.”

In closing, with all the tenderness and sincerity of heart I invite each one of you to thoughtfully review your life. Have you deviated from the standards that you know will bring happiness? Is there a dark corner that needs to be cleaned out? Are you now doing things that you know are wrong? Do you fill your mind with unclean thoughts? When it is quiet and you can think clearly, does your conscience tell you to repent?

For your peace now and for everlasting happiness, please repent. Open your heart to the Lord and ask Him to help you. You will earn the blessing of forgiveness, peace, and the knowledge you have been purified and made whole. Find the courage to ask the Lord for strength to repent, now. I solemnly witness that Jesus Christ is the Redeemer. I know that He lives. I testify that He loves you personally and will help you.

Obtain His forgiveness by repenting, now. In the name of Jesus Christ, amen.

Reputations built on rumor, reality, or established by nickname can be virtually impossible to overcome. The adage “Do not wash your dirty linen in public” is wise counsel. It is not necessary, appropriate, nor healthy to expose our private or family mistakes and sins for public scrutiny. The more widely a sin is known, the more difficult the repentance or change.

This is not to say that sin should be covered, although that is the natural impulse of anyone who commits a sin. Rather than repent, we want to hide any mistakes or sins committed. But as Cain discovered when he killed Abel, he could not hide his sins from the Lord, for all things are present before Him. He knows of every disobedient act we commit, but—different from the general public—He, with His knowledge of our sins, gives the specific promise that He will remember them no more if we repent.

Washing dirty linen and repentance are intrinsically linked. Sin brings an uncleanliness before the Lord that must be reconciled. There is, however, a time and a place for confession and asking forgiveness. The scope of those parameters depends on the nature and the magnitude of the sin. Where there has been a public offense or a violation of public trust, the responsibility would be to air that wrongdoing in public and ask forgiveness. The span of our responsibility in repentance is to the Lord, His servants, and those we have offended.

There is a parallel between our garments being washed clean through the blood of the Lamb and how we wash our own dirty linen. It is through His atoning sacrifice that our garments will be cleansed. The scriptural reference to garments encompasses our whole being. The need for cleansing comes as we become soiled through sin. The judgment and forgiving are the Savior’s prerogative, for only He can forgive and wash away our sins.

When King Benjamin gave his great sermon in the land of Zarahemla, the Saints changed their hearts, and there was peace and prosperity throughout the land. Time went by, and Alma was called to preside over the Church. Caught up in their prosperity, some of the members of the Church fell into sin. Alma’s heart was troubled when they were brought before him. Not knowing how to handle the problem, he took them before King Mosiah, but the king remanded them to Alma’s judgment.

Fearing to do wrong in the sight of God, Alma poured out his whole soul to God and pled with Him for answers as to how to handle the transgressors. Because of Alma’s great love for his fellowman and his fervent desire to do God’s will, the Lord blessed him mightily, even with a promise of eternal life. Then the Lord explained to him why his pleading for understanding in judgment was so important, saying: “This is my Church. It is my name through which they will be saved. It is through my sacrifice. It is I who will judge.”

How often do we forget who has the right to judge? Forgiveness of sin depends on Him, not on us. So the next time we are tempted to hang dirty linen in public, let us remember:

First, go to the Lord.

Second, go to the one we have offended.

Third, if necessary, go to our judge in Israel.

And fourth, then put it away.

Another side of exposing dirty linen is the carnal, insatiable appetite that some have to expose the faults of others. The Lord challenged Job as he was chafing under his burden: “Wilt thou condemn me, that thou mayest be righteous?” This can happen even in the family, when one, supposing he is protecting his own good name, exposes in elaborate detail the faults and mistakes of his siblings, his children, or his parents in a form of self-justification designed to alleviate his personal pain.

In the parable of the prodigal son, the prodigal was reclaimed by a faithful father who spoke of his son’s worth, not of his faults.

Whenever we tell of others’ sins or mistakes, we are in effect passing judgment on them. I heard a man tell his son that an individual would never work for him again because he felt the individual had charged him unfairly. The boy responded, “I’m surprised to hear you say that, Dad, for you have taught us differently.”

The father was judging without basis. What should he have done? If he had questions about the charges for the work, he should have discussed them with the man, resolved their differences, and laid it to rest without grousing to others. The Savior taught: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.”

When the scribes and Pharisees brought the woman taken in adultery to Jesus, He stooped and wrote with His finger in the sand that others might not see nor hear. Then He said, “He that is without sin among you, let him first cast a stone.” When her accusers had all squirmed away in their sins, He said to the woman, “Go, and sin no more.”

What should we do when we have knowledge of others’ problems?

1. Don’t judge. Leave judgment to the Lord, the perfect judge. Let us not examine or explore others’ sins but look to their divinity. It is not ours to delve into others’ problems but rather to perceive the breadth of their goodness.

2. We must forgive. Although we may have been personally wounded, the Lord said, “I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men.”

3. Forget. A relentless memory can canker the most resilient spirit. Leave it alone; lay it down; put it away.

If the wave of temptation to reveal others’ sins comes over you, don’t tell your neighbor or even your best friend. Go to your bishop. Leave the burden with him. If it is required, report it to the civil or criminal authorities and then leave it alone. I believe that to receive the precious promise that Alma received requires the same spirit and action he took regarding his, and others’, dirty linen.

But what if we are right and they are wrong? Shouldn’t we make our position public so others will not judge us to have made the mistake? The Lord has been clear in His instruction regarding this dilemma. It is not our prerogative to judge. The mote is not ours to measure, for the beam in our own eye obstructs our capacity to see. There is no pancake so thin it has only one side. Empathy is required here, the gift to feel what others feel and to understand what others are experiencing. Empathy is the natural outgrowth of charity. It stimulates and enhances our capacity to serve. Empathy is not sympathy but understanding and caring. It is the basis of true friendship. Empathy leads to respect and opens the door to teaching and learning. The Sioux Indians understand this great principle as they pray, “Great Spirit, help me to never judge another until I have walked for two weeks in his moccasins.”

So what should we do with dirty linen? The process begins with repentance. The Savior stands at the door and knocks; He is ready to receive us immediately. Our responsibility is to do the work of repentance. We must abandon our sins so the cleansing can begin. The promise of the Lord is that He will cleanse our garments with His blood. He gave His life and suffered for all our sins. He can redeem us from our personal fall. Through the Atonement of the Savior, giving Himself as the ransom for our sins, He authorizes the Holy Ghost to cleanse us in a baptism of fire. As the Holy Ghost dwells in us, His purifying presence burns out the filthiness of sin. As soon as the commitment is made, the cleansing process begins.

Our commitment to the Lord begins with our focus on Him. We were recently in a stake conference in Nauvoo, Illinois. The choir music was exceptional. The director, who is a professional musician and teaches at a local university, was a master at captivating the choir and congregation. Every movement of his body was intrinsically linked to the music. We wanted to sing exactly as he was leading. All eyes were on him. I thought of the Savior. He has challenged us to be as He is. If we would give Him the rapt attention we were giving Brother Nelson, we would quickly be transformed into the Savior’s image.

The transformation as we were singing was momentary. We were where we needed to be, and all had a great desire to follow. If we find ourselves in the places we should be, with the fervent desire to follow the Lord, He will touch our lives and cleanse us that we may live in His presence permanently. There was no coercion by the director to get us to sing, just connection. Real repentance comes with that connection to the Savior. Let us consider our personal prayers and everyday thoughts. We all have work to do to make the connection the Lord requires.

I asked Brother Nelson how he could draw so much out of us. He humbly replied, “Because their hearts are pure.”

“What else?” I asked.

He answered, “It is through the Spirit. That is the only way we can communicate at that level.”

So where should our focus be? “And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things.” That can happen if we take responsibility for our dirty linen through repentance and make sure it is clean.

May we enjoy the Savior’s promise through Moroni to “arise … and put on thy beautiful garments. … Come unto Christ … and love God with all your might, mind and strength, … that by his grace ye may be perfect in Christ; … through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.” In the name of Jesus Christ, amen.

Before we can comprehend the Atonement of Christ, however, we must first understand the Fall of Adam. And before we can understand the Fall of Adam, we must first understand the Creation. These three crucial components of the plan of salvation relate to each other.

The Creation

The Creation culminated with Adam and Eve in the Garden of Eden. They were created in the image of God, with bodies of flesh and bone. Created in the image of God and not yet mortal, they could not grow old and die. “And they would have had no children” nor experienced the trials of life. (Please forgive me for mentioning children and the trials of life in the same breath.) The creation of Adam and Eve was a paradisiacal creation, one that required a significant change before they could fulfill the commandment to have children and thus provide earthly bodies for premortal spirit sons and daughters of God.

The Fall

That brings us to the Fall. Scripture teaches that “Adam fell that men might be; and men are, that they might have joy.” The Fall of Adam (and Eve) constituted the mortal creation and brought about the required changes in their bodies, including the circulation of blood and other modifications as well. They were now able to have children. They and their posterity also became subject to injury, disease, and death. And a loving Creator blessed them with healing power by which the life and function of precious physical bodies could be preserved. For example, bones, if broken, could become solid again. Lacerations of the flesh could heal themselves. And miraculously, leaks in the circulation could be sealed off by components activated from the very blood being lost.

Think of the wonder of that power to heal! If you could create anything that could repair itself, you would have created life in perpetuity. For example, if you could create a chair that could fix its own broken leg, there would be no limit to the life of that chair. Many of you walk on legs that were once broken and do so because of your remarkable gift of healing.

Even though our Creator endowed us with this incredible power, He consigned a counterbalancing gift to our bodies. It is the blessing of aging, with visible reminders that we are mortal beings destined one day to leave this “frail existence.” Our bodies change every day. As we grow older, our broad chests and narrow waists have a tendency to trade places. We get wrinkles, lose color in our hair—even the hair itself—to remind us that we are mortal children of God, with a “manufacturer’s guarantee” that we shall not be stranded upon the earth forever. Were it not for the Fall, our physicians, beauticians, and morticians would all be unemployed.

Adam and Eve, as mortal beings, were instructed to “worship the Lord their God, and … offer the firstlings of their flocks, for an offering unto the Lord.” They were further instructed that “the life of the flesh is in the blood: … for it is the blood that maketh an atonement for the soul.” Probation, procreation, and aging were all components of—and physical death was essential to—God’s “great plan of happiness.”

But mortal life, glorious as it is, was never the ultimate objective of God’s plan. Life and death here on planet Earth were merely means to an end—not the end for which we were sent.

The Atonement

That brings us to the Atonement. Paul said, “As in Adam all die, even so in Christ shall all be made alive.” The Atonement of Jesus Christ became the immortal creation. He volunteered to answer the ends of a law previously transgressed. And by the shedding of His blood, His and our physical bodies could become perfected. They could again function without blood, just as Adam’s and Eve’s did in their paradisiacal form. Paul taught that “flesh and blood cannot inherit the kingdom of God; … this mortal must put on immortality.”

Meaning of Atonement

With this background in mind, let us now ponder the deep meaning of the word atonement. In the English language, the components are at-one-ment, suggesting that a person is at one with another. Other languages 18 employ words that connote either expiation or reconciliation. Expiation means “to atone for.” Reconciliation comes from Latin roots re, meaning “again”; con, meaning “with”; and sella, meaning “seat.” Reconciliation, therefore, literally means “to sit again with.”

Rich meaning is found in study of the word atonement in the Semitic languages of Old Testament times. In Hebrew, the basic word for atonement is kaphar, a verb that means “to cover” or “to forgive.” Closely related is the Aramaic and Arabic word kafat, meaning “a close embrace”—no doubt related to the Egyptian ritual embrace. References to that embrace are evident in the Book of Mormon. One states that “the Lord hath redeemed my soul … ; I have beheld his glory, and I am encircled about eternally in the arms of his love.” Another proffers the glorious hope of our being “clasped in the arms of Jesus.”

I weep for joy when I contemplate the significance of it all. To be redeemed is to be atoned—received in the close embrace of God with an expression not only of His forgiveness, but of our oneness of heart and mind. What a privilege! And what a comfort to those of us with loved ones who have already passed from our family circle through the gateway we call death!

Scriptures teach us more about the word atonement. The Old Testament has many references to atonement, which called for animal sacrifice. Not any animal would do. Special considerations included:

• the selection of a firstling of the flock, without blemish,

• the sacrifice of the animal’s life by the shedding of its blood,

• death of the animal without breaking a bone, and

• one animal could be sacrificed as a vicarious act for another.

The Atonement of Christ fulfilled these prototypes of the Old Testament. He was the firstborn Lamb of God, without blemish. His sacrifice occurred by the shedding of blood. No bones of His body were broken—noteworthy in that both malefactors crucified with the Lord had their legs broken. And His was a vicarious sacrifice for others.

While the words atone or atonement, in any of their forms, appear only once in the King James translation of the New Testament, they appear 35 times in the Book of Mormon. As another testament of Jesus Christ, it sheds precious light on His Atonement, as do the Doctrine and Covenants and the Pearl of Great Price. Latter-day revelation has added much to our biblical base of understanding.

Infinite Atonement

In preparatory times of the Old Testament, the practice of atonement was finite—meaning it had an end. It was a symbolic forecast of the definitive Atonement of Jesus the Christ. His Atonement is infinite—without an end. It was also infinite in that all humankind would be saved from never-ending death. It was infinite in terms of His immense suffering. It was infinite in time, putting an end to the preceding prototype of animal sacrifice. It was infinite in scope—it was to be done once for all. And the mercy of the Atonement extends not only to an infinite number of people, but also to an infinite number of worlds created by Him. It was infinite beyond any human scale of measurement or mortal comprehension.

Jesus was the only one who could offer such an infinite atonement, since He was born of a mortal mother and an immortal Father. Because of that unique birthright, Jesus was an infinite Being.

The Ordeal of the Atonement

The ordeal of the Atonement centered about the city of Jerusalem. There the greatest single act of love of all recorded history took place. Leaving the upper room, Jesus and His friends crossed the deep ravine east of the city and came to a garden of olive trees on the lower slopes of the Mount of Olives. There in the garden bearing the Hebrew name of Gethsemane—meaning “oil-press”—olives had been beaten and pressed to provide oil and food. There at Gethsemane, the Lord “suffered the pain of all men, that all … might repent and come unto him.” He took upon Himself the weight of the sins of all mankind, bearing its massive load that caused Him to bleed from every pore.

Later He was beaten and scourged. A crown of sharp thorns was thrust upon His head as an additional form of torture. He was mocked and jeered. He suffered every indignity at the hands of His own people. “I came unto my own,” He said, “and my own received me not.” Instead of their warm embrace, He received their cruel rejection. Then He was required to carry His own cross to the hill of Calvary, where He was nailed to that cross and made to suffer excruciating pain.

Later He said, “I thirst.” To a doctor of medicine, this is a very meaningful expression. Doctors know that when a patient goes into shock because of blood loss, invariably that patient—if still conscious—with parched and shriveled lips cries for water.

Even though the Father and the Son knew well in advance what was to be experienced, the actuality of it brought indescribable agony. “And [Jesus] said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.” Jesus then complied with the will of His Father. Three days later, precisely as prophesied, He rose from the grave. He became the firstfruits of the Resurrection. He had accomplished the Atonement, which could give immortality and eternal life to all obedient human beings. All that the Fall allowed to go awry, the Atonement allowed to go aright.

The Savior’s gift of immortality comes to all who have ever lived. But His gift of eternal life requires repentance and obedience to specific ordinances and covenants. Essential ordinances of the gospel symbolize the Atonement. Baptism by immersion is symbolic of the death, burial, and Resurrection of the Redeemer. Partaking of the sacrament renews baptismal covenants and also renews our memory of the Savior’s broken flesh and of the blood He shed for us. Ordinances of the temple symbolize our reconciliation with the Lord and seal families together forever. Obedience to the sacred covenants made in temples qualifies us for eternal life—the greatest gift of God to man —the “object and end of our existence.”

The Atonement Enabled the Purpose of the Creation to Be Accomplished

The Creation required the Fall. The Fall required the Atonement. The Atonement enabled the purpose of the Creation to be accomplished. Eternal life, made possible by the Atonement, is the supreme purpose of the Creation. To phrase that statement in its negative form, if families were not sealed in holy temples, the whole earth would be utterly wasted.

The 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 earth was created and the Church was restored to make possible the sealing of wife to husband, children to parents, families to progenitors, worlds without end.

This is the great latter-day work of which we are a part. That is why we have missionaries; that is why we have temples—to bring the fullest blessings of the Atonement to faithful children of God. That is why we respond to our own calls from the Lord. When we comprehend His voluntary Atonement, any sense of sacrifice on our part becomes completely overshadowed by a profound sense of gratitude for the privilege of serving Him.

As one of the “special witnesses of the name of Christ in all the world,” I testify that He is the Son of the living God. Jesus is the Christ—our atoning Savior and Redeemer. This is His Church, restored to bless God’s children and to prepare the world for the Second Coming of the Lord. I so testify in the sacred name of Jesus Christ, amen.

I am amazed at the great love and courage my wonderful companion has shown during the birth of our children. I am in awe that the pain and sickness accompanying their birth was soon forgotten, making way for the joy and happiness of having a baby in our home. I have wondered how much Adam and Eve knew about such things as they made the choice to partake of the forbidden fruit, the choice that began what has been called act 2 in the “grand three-act play” we call the great plan of happiness. God the Father, Jehovah, Adam, Eve, and Lucifer were the players. The Garden of Eden was the scene of this interlude between act 1, the premortal life, and act 2, mortality.

Setting the Stage

Act 1 included a council, or “war in heaven” (see Rev. 12:7–9), when Lucifer promised the impossible, to “redeem all mankind,” and demanded the Father’s “honor” (see Moses 4:1). Jesus Christ was the Father’s “Beloved and Chosen from the beginning” and promised to enact the Father’s plan (see Moses 4:2). We exercised our agency and chose to follow the Savior. Then Lucifer was “cast down, with all who put up their heads for him.”

God the Father was the mastermind and primary character in this interlude scene. Through His Son, He created the earth and the Garden of Eden.

Adam was the first man, the premortal Michael (see D&C 27:11), “who helped create the earth—a glorious, superb individual. Eve was his equal—a full, powerfully contributing partner.” Adam and Eve were placed in a garden, Adam being “formed from the dust of the ground” and Eve being created from his side, and they became husband and wife (see Moses 3:7, 22–24).

The Father commanded them to multiply and replenish the earth and not eat of the fruit of the tree of knowledge of good and evil, but added, “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). Thus the stage was set for the exercise of agency and the possibility of mortality.

Choices and Consequences

Lucifer was also in the beginning. He “sought to destroy the agency of man, … [and being] the father of all lies” (Moses 4:3–4) entered the garden to deceive our first parents. He first talked with Adam, but Adam did not yield. Lucifer then tried “also to beguile Eve” (Moses 4:6). He questioned her: “Yea, hath God said—Ye shall not eat of every tree of the garden?” (Moses 4:7). Challenging one’s recollection of a past event can often create doubt. But Eve stood firm. Lucifer’s first stratagem failed.

“Ye shall not surely die,” protested Lucifer, directly contradicting the word of the Lord (Moses 4:10; see also D&C 29:41–42). “For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Moses 4:11). Lucifer spoke a partial truth mixed with a falsehood. If Eve were to partake of the fruit, her eyes would indeed be opened “as gods” and she would begin to know good and evil; yet the notion that eating the fruit could immediately make Eve as the gods was a clever deception. The purpose of life can be fulfilled only when we have time to prepare to meet God and learn good and evil by our own experience (see Alma 12:22–26; D&C 29:39).

At Lucifer’s suggestion, Eve began to notice that the forbidden fruit was good for food, or delicious, and pleasant to the eyes. Lucifer “knows well how to catch the eye and arouse the desire of the customer.” Eve then chose to partake of the forbidden fruit. She subsequently encouraged Adam to partake (see Moses 4:12). Adam concluded that God’s command to remain with his wife (see Moses 4:18) was more important than His command to abstain from the fruit. Thus in the face of this enticement, “Adam fell that men might be” (2 Ne. 2:25).

Their choices, like ours, were not without consequences. Lucifer’s power to “bruise [the] heel” of the seed of the woman, Jesus Christ, would be fleeting, for the Savior would have power to “bruise [his] head” (see Moses 4:21). Just as light banishes darkness, the Savior will overcome Lucifer, and by His power we may also overcome. For Eve, the Lord would “greatly multiply [her] sorrow and [her] conception. In sorrow [meaning labor or pain, she would] bring forth children” (Moses 4:22). “By divine design,” she would be a mother and would be “primarily responsible for the nurture of their children.” For Adam, the ground would be “cursed … for [his] sake.” It would bring forth “thorns also, and thistles,” and “by the sweat of [his] face [he would eat] bread” (see Moses 4:23–25). “By divine design, fathers … are responsible to provide the necessities of life and protection for their families. … Fathers and mothers are obligated to help one another as equal partners.” Adam and Eve were then banished from this most beautiful of gardens, and mortality, or act 2, began. However, they were taught concerning the plan of God and given commandments. They did not leave without protection and promises, for God provided them with “coats of skins” (Moses 4:27) to cover their nakedness. These coverings represent the protection—both spiritual and physical—that we can enjoy as we follow our Father’s teachings.

When Adam and Eve were cast out of the garden and found themselves outside of God’s presence, they were anxious to return. They used their agency to call upon the name of the Lord, to worship the Lord their God by offering sacrifices, and to bless His name (see Moses 5:4–5, 12).

The Fall and the Atonement

Three of the most essential events in the history of mankind are the Creation, the Fall, and the Atonement. “The enabling essence of the plan [of salvation] is the atonement of Jesus Christ,” said Elder Russell M. Nelson of the Quorum of the Twelve Apostles. “We should try to comprehend the meaning of the Atonement. Before we can comprehend it, though, we must understand the fall of Adam.” As Latter-day Saints, we believe that Adam and Eve’s choice to partake of the forbidden fruit was ultimately a good thing—an essential act for our growth.

President Joseph Fielding Smith (1876–1972) taught: “When Adam and Eve were placed in the Garden of Eden, they did not have to die. They could have been there to this day. They could have continued on for countless ages. There was no death then. But it would have been a terrific calamity if they had refrained from taking the fruit of that tree, for they would have stayed in the Garden of Eden and we would not be here; nobody would be here except Adam and Eve. So Adam and Eve partook.”

Many questions have been asked: How much did Adam and Eve really understand about consequences of eating the forbidden fruit? Why was the message of Satan so tempting to Eve but not to Adam? Was there no other way? These are perplexing questions because we know so little about Adam and Eve’s thoughts and feelings in the garden. Therefore, we should not worry about what the scriptures and living prophets have chosen not to explain. The important thing is to know that the Lord’s will was accomplished. Adam and Eve kept the first commandment to multiply and replenish the earth. Their bodies were changed, and mortality, parenthood, and eventual death came upon them. Eternal family relationships became possible. The Fall was a “glorious necessity to open the doorway toward eternal life,” said Elder Dallin H. Oaks of the Quorum of the Twelve Apostles. As a result, we have been blessed with the opportunity to come to this earth.

Other blessings have come to us through the Fall. Elder Nelson has said: “It activated two closely coupled additional gifts from God, nearly as precious as life itself—agency and accountability. We became ‘free to choose liberty and eternal life … or to choose captivity and death’ (2 Ne. 2:27). Freedom of choice cannot be exercised without accountability for choices made (see D&C 101:78; D&C 134:1).”

We have been placed here by a Heavenly Father who loves and trusts us. He wants us to use our agency to grow and progress in this laboratory we call earth.

The Fall and Joy

As my wife and I have watched our children grow and develop, we have been thrilled with so many of their choices. We have been amazed at the love and courage of our daughters and daughters-in-law as they have given birth to precious little spirits who have come from the presence of our Heavenly Father. With each birth I have been reminded that without the Fall, we would not experience birth, pain, sorrow, sickness, health, joy, love, and death—in other words, we could never find eternal happiness. And without the great atoning sacrifice of our Savior, we would never be able to overcome death or have the privilege of repenting for the remission of our sins. Jesus Christ makes it possible for us to return to the Father and find exaltation with our families. He is our Savior, our friend, our Spiritual Father through the Atonement, our Redeemer from the Fall, our very life and light, and the living Son of our living Father in Heaven.

An understanding of the choice that began mortality is crucial to understanding the Father’s glorious plan. We who have chosen to follow the Savior in act 1 will be greatly blessed if we choose to do what is right and wisely use the agency we have been given in act 2.

“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.

One of the most misunderstood and misinterpreted doctrines in all of Christianity is the doctrine of the Fall of Adam. Elder James E. Talmage said: “It has become a common practice with mankind to heap reproaches on the progenitors of the family, and to picture the supposedly blessed state in which we would be living but for the fall; whereas our first parents are entitled to our deepest gratitude for their legacy to posterity—the means of winning title to glory, exaltation and eternal lives.” (James E. Talmage, The Articles of Faith, Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1913, p. 70.)

The LDS conception of the Fall as a necessary part of the overall plan of redemption is based heavily on doctrine taught in the Book of Mormon. That doctrine is probably taught no more clearly and forcefully than it is in father Lehi’s final blessing upon his son Jacob. (See 2 Ne. 2.)

Lehi’s great blessing to his son is so full of doctrine and profound meaning that virtually every sentence and, in some cases, every word takes on great significance. In broad terms, Lehi seems to be doing four things. (1) He outlines five fundamental principles that we must adhere to before we can understand the Fall. (2) He discusses the redemption of the Messiah and how it is possible for Him to redeem men from the Fall. (3) He discusses the Fall in some detail, focusing on why it had to take place. And (4) he concludes by exhorting Jacob and the other members of his family to use their agency wisely to reap the blessings of the Atonement.

Five Fundamentals

Lehi indicates that we must understand five fundamentals to properly understand the Fall.

Fundamental 1: “The Spirit is the same, yesterday, today, and forever.” (2 Ne. 2:4.) This is a significant point, especially for Jacob, who lived six centuries before the Messiah came to earth to work out the infinite atonement. It does not matter, in terms of redemption, whether one is born before the Savior’s coming to the earth or afterward. It does not even matter whether one is born on this earth, or on another. In Moses 1:33, we are told that by the Only Begotten Son “worlds without number” were created. Elder Bruce R. McConkie, commenting on that verse, wrote: “Now our Lord’s jurisdiction and power extend far beyond the limits of this one small earth on which we dwell. … the atonement of Christ, being literally and truly infinite, applies to an infinite number of earths.” (Bruce R. McConkie, Mormon Doctrine, Salt Lake City: Bookcraft, 1966, p. 65.)

Fundamental 2: “The way is prepared from the fall of man.” (2 Ne. 2:4.) The fact that the plan of redemption was prepared long before the Fall took place is clearly taught in many places in the scriptures. (See, for example, D&C 124:33, 41; D&C 128:5; D&C 130:20.) The Fall was part of a plan laid down in the very beginning.

Fundamental 3: “Salvation is free.” (2 Ne. 2:4.) This is a profound and important concept. The best single commentary we have on 2 Nephi 2 is 2 Nephi 9—Jacob’s own commentary on the doctrine taught by his father in chapter two. [2 Ne. 9] Of the concept that salvation is free, Jacob writes, quoting Isaiah 55:1–2: [Isa. 55:1–2]

“Come, my brethren, every one that thirsteth, come ye to the waters; and he that hath no money, come buy and eat; yea, come buy wine and milk without money and without price.

“Wherefore, do not spend money for that which is of no worth, nor your labor for that which cannot satisfy.” (2 Ne. 9:50–51.)

Fundamental 4: “Men are instructed sufficiently that they know good from evil.” (2 Ne. 2:5.)

We know from other places in scripture that the medium or the means by which “men are instructed sufficiently that they know good from evil” is known as the Light of Christ. Moroni, citing the words of his father, Mormon, said, “For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.” (Moro. 7:16; see also Moro. 7:15–19.)

In latter-day revelation, the Prophet Joseph refers to this Spirit of Christ, as Mormon calls it, as “the light of Christ.” (D&C 88:7.)

Fundamental 5: “By the law no flesh is justified.” (2 Ne. 2:5.) In that simple statement lies the primary reason there must be a Redeemer, and so we must examine Lehi’s fifth fundamental at greater length.

By the Law Men Are Cut Off

The word justified and its cognate forms—justification, justice, or just—all have the same root meaning. To be “just” means to be right, or in order, with God. “Justification may be defined, in its theological sense, as the non-imputation of sin and the imputation of righteousness.” (Samuel Fallows, The Popular and Critical Bible Encyclopedia and Scriptural Dictionary, Chicago: Howard Severance Company, 1911, 2:1009.) The law of justice could be simply stated, in both its negative and positive forms, this way: For every obedience to the law there is a blessing; for every violation of the law there is a punishment. (See D&C 130:20—21).

Why does Lehi say that by the law no flesh is justified? Because no one keeps the law perfectly! As Paul says, “All have sinned, and come short of the glory of God.” (Rom. 3:23.) So if the law of justice were the only factor to consider, men would be cut off both temporally and spiritually forever, because violation of the law makes one unclean, and “no unclean thing can dwell … in his presence.” (Moses 6:57.)

Redemption Comes through the Messiah

Now that he has laid down the fundamental principles about the Fall, Lehi turns to a truth of transcendent importance. In a natural follow-through to 2 Ne. 2:5, Lehi says in verse 6, [2 Ne. 2:6] “Wherefore, redemption cometh in and through the Holy Messiah.” Simply put, Lehi states in these two verses that men are condemned by the law but redeemed by the Messiah. His qualifying statement about the Messiah in verse 6 is interesting in and of itself; Lehi adds, for “he is full of grace and truth.” In the Bible Dictionary, LDS edition of the King James Version, the following definition is given under the entry “Grace”:

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

“This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts.

“Divine grace is needed by every soul in consequence of the fall of Adam and also because of man’s weaknesses and shortcomings.” (Italics added.)

Lehi’s point is that if Christ were not full of this grace, or “enabling power,” the redemption would not be possible.

Lehi comments that the Holy Messiah offers himself as “a sacrifice for sin, to answer the ends of the law.” (2 Ne. 2:7.) Remembering the two principles that constitute the law of justice—that obedience brings joy and that violation brings suffering—we could say that there are only two ways to satisfy the demands of that law. The first is to keep the law perfectly—never to violate it in any degree. The second way is for someone without sin—and thus not under condemnation—to pay the penalty for any violations. The Messiah met both of those conditions.

Jesus kept the law perfectly. Not once in his entire mortal life did he violate it. He was the Lamb without spot or blemish. He was one who, in Lehi’s words, was justified by the law, for the law had no claim on him.

But Christ did more. In 2 Nephi 9:21, Jacob teaches, “Behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam.” [2 Ne. 9:21] Christ suffered the penalty for all violations of the law even though he was not guilty of them himself. He thus satisfied the law of justice in both dimensions.

Lehi indicates, in 2 Nephi 2:7, that Christ’s sacrifice, which answered the ends of the law, becomes enabling only for those who have “a broken heart and a contrite spirit.” [2 Ne. 2:7] To understand better what this means for us, we must examine the doctrine of grace and works.

As members of the Church, we have often been called upon to defend our belief that the way an individual lives (that person’s works) plays a critical role in salvation. Other Christians cite several references from the writings of Paul to indicate that a person is saved by grace alone. (See, for example, Rom. 3:28; Rom. 10:13; Gal. 2:16; Eph. 2:8–9.) The problem as I see it is that in an attempt to simplify our discussion of the doctrine, we sometimes explain it in ways that are misunderstood by those unfamiliar with our terminology.

The basic explanation often goes something like this: Two kinds of death came into the world through the Fall—physical death, or the separation of body from spirit, and spiritual death, or our separation from the presence of God. Through his death and resurrection, Christ overcame physical death for all of us; all mankind, therefore, will receive resurrection as an unconditional gift.

But, some explain, spiritual death is another matter. In the Garden of Gethsemane, the Savior took upon himself the sins of the world and suffered for all mankind. His suffering provides redemption, but its application to each of us is not unconditional. Men must do things to have the redemption operate in their behalf.

In an attempt to simplify the explanation of the relationship between grace and works, some summarize by saying that we are resurrected by grace, but we are exalted by our works. But if we want to go into a fuller discussion of this relationship, such statements can be easily misunderstood.

Some might assume, for example, that we believe Christ’s death on the cross covered only the effects of physical death and that his suffering in the Garden of Gethsemane covered only the effects of spiritual death. But the scriptures make it clear that Christ’s agony in the garden and his suffering and death on the cross were all integral parts of the atoning sacrifice. (See Hel. 14:15–17.)

Some persons might also falsely assume that we believe our works alone exalt us. One of Lehi’s fundamental points, however, is that no one can be justified, or saved, on the basis of works alone. It is by the merits, mercy, and grace of the Holy Messiah (see 2 Ne. 2:8) that we are redeemed. We are exalted by righteous works, but they are primarily the Savior’s works. This is what Nephi meant when he said “for we know that it is by grace that we are saved, after all we can do.” (2 Ne. 25:23.)

Our works do play a vital role in our ultimate eternal destination. But sometimes, in discussing grace and works, we may inadvertently suggest that being brought back into the presence of God is conditional only upon how we live. It is true that whether or not we live with God eternally is dependent on our personal righteousness, but it is also true that through the atonement of Jesus Christ, all men, good and evil, will be brought back into his presence to be judged. In 2 Ne. 2:10, for example, Lehi teaches, “And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him.” (Italics added.)

In one sense, this event overcomes the spiritual death caused by the Fall of Adam. Our second Article of Faith states, “We believe that men are punished for their own sins and not for Adam’s transgression.” There are no conditions placed on our coming back into the presence of God (overcoming spiritual death) at the Judgment. Our initial mortal separation from him was originally caused by the fall of Adam, not any act of our own; we therefore suffer no spiritual punishment for Adam’s transgression.

Seen from this perspective, then, Christ’s atonement unconditionally pays for both the physical and spiritual effects of Adam’s fall. Not only does Christ’s redemption bring about resurrection for all, without condition, it also brings all men back into his presence at the judgment bar. Spiritual death, or our separation from God, is at that point overcome. What does a man have to do to have this happen? Absolutely nothing. It is unconditional. Since we did nothing to be under the effects of the Fall except to be born of the lineage of Adam, it is not necessary (or just) that we should have to meet any conditions to overcome the Fall. And that is just what the scriptures declare.

Our Own Fall

Now we must consider at greater length Lehi’s fourth fundamental point: all men “are instructed sufficiently that they know good from evil.” (2 Ne. 2:5.) If we know good from evil and then sin (which, according to Paul, all men do) then we must deal with a second fall—our own personal fall.

From this fall, brought about by our own transgression, we require redemption as surely as we did from Adam’s. We could term this our own fall.

Once we reach the age of accountability and sin, we become unclean. Unless something happens to change this, when we are brought back into God’s presence at the Judgment, we will not be allowed to stay. Now, since we have no one to blame for this but ourselves, our redemption, though dependant upon Christ’s atonement, is affected by our actions. If we are to receive all that Christ’s grace offers us—entrance into the highest degree of the celestial kingdom—we must, during our probationary period, exercise faith and “godly sorrow” to repentance (see 2 Cor. 7:9–10; 2 Ne. 2:21; D&C 76:51–70) and participate in the redemptive ordinances and covenants that Christ established and makes effectual—baptism, confirmation, priesthood ordination, and completion of the temple ordinances. This is why Lehi said that the Messiah’s great atoning sacrifice, offered to satisfy the ends of the law, is fully empowering only for those with a broken heart and a contrite spirit.

Those who refuse to make this new sacrifice (see 3 Ne. 9:20) are characterized in the scriptures as having a hard heart and a proud spirit. These are conditions that lead one to reject the priesthood ordinances. This is true even though, in some cases, the outward ordinances may have been performed. In other words, some members of the Church who have been baptized and confirmed, and perhaps completed temple ordinances, may still have a hard heart and a proud spirit. If they only go through the outward motions, they will find no lasting validity in those ordinances.

The mediation and intercession of the Messiah apply fully to those who meet the conditions of a broken heart and a contrite spirit. In Lehi’s words, the Savior’s life and death serve as a “sacrifice for sin” (2 Ne. 7) to meet the demands of the law. The person is sanctified from sin and perfected.

The Messiah’s role in saving us is beautifully supported in D&C 45:3–5, wherein the Son says:

“Listen to him who is the advocate with the Father, who is pleading your cause before him—

“Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified;

“Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life.”

For those who are hard of heart and proud of spirit and refuse to accept redemptive ordinances and covenants, Christ’s redemption is largely inoperative. He does not make intercession in their behalf, other than redeeming them from the effects of Adam’s fall.

“For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;

“But if they would not repent they must suffer even as I.” (D&C 19:16–17.)

Either way, justice is paid. For the humble and obedient, the price is paid fully by the atoning sacrifice of the Messiah. They inherit celestial glory. For the rest, they must make a payment themselves until the law of justice is satisfied and the Atonement can cover their sins. At that point, the Lord’s grace provides them with a place in one of the lower kingdoms of our Father in Heaven.

Free to Choose

Lehi points out that once the Fall had taken place, this life became a state of probation, a time for men and women to prove themselves. (See 2 Ne. 2:21.) The days of the children of men were prolonged so they might repent and bring into operation the plan of redemption. Had there been no Fall, Adam and Eve would have remained in a state of innocence, having no joy, for they knew no misery, not being credited for good because they could do no sin. And we could never have come into the world.

When one examines the conditions that resulted from the Fall, it becomes evident that all are necessary for the progression of mankind toward godhood. They are necessary for man to prove himself and to become accountable before God. Noting that if there had been no Fall, the purposes of God would have been frustrated, Lehi summarized his doctrinal discourse with eloquence and simple profundity:

“But behold, all things have been done in the wisdom of him who knoweth all things.

“Adam fell that men might be; and men are, that they might have joy.

“And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall.” (2 Ne. 2:24–26.)

In Lehi’s thinking, all choices, all options, all alternatives boil down to one simple, ultimate choice for mortals: “Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil.” (2 Ne. 2:27.)

To our first parents, Elder James E. Talmage said, we owe a deep debt of gratitude for the opportunity we have to make this choice:

“Our first parents are entitled to our deepest gratitude for their legacy to posterity—the means of winning title to glory, exaltation, and eternal lives. But for the opportunity thus given, the spirits of God’s offspring would have remained forever in a state of innocent childhood, sinless through no effort of their own; negatively saved, not from sin, but from the opportunity of meeting sin; incapable of winning the honors of victory because prevented from taking part in the conflict. As it is, they are heirs to the birthright of Adam’s descendants—mortality, with its immeasurable possibilities and its God-given freedom of action. From Father Adam we have inherited all the ills to which flesh is heir; but such are necessarily incident to a knowledge of good and evil, by the proper use of which knowledge man may become even as the gods.” (Talmage, p. 70.)

Lehi’s marvelous blessing to his son Jacob provides much of the explanation of why this is the case. In one couplet, he caught the essence of it all. “Adam fell the men might be; and men are, that they might have joy.” (2 Ne. 2:25.)

The gospel teaches us that we are the spirit children of heavenly parents. Before our mortal birth we had “a pre-existent, spiritual personality, as the sons and daughters of the Eternal Father” (statement of the First Presidency, Improvement Era, Mar. 1912, p. 417; also see Jer. 1:5). We were placed here on earth to progress toward our destiny of eternal life. These truths give us a unique perspective and different values to guide our decisions from those who doubt the existence of God and believe that life is the result of random processes.

Our understanding of life begins with a council in heaven. There the spirit children of God were taught his eternal plan for their destiny. We had progressed as far as we could without a physical body and an experience in mortality. To realize a fulness of joy, we had to prove our willingness to keep the commandments of God in a circumstance where we had no memory of what preceded our mortal birth.

In the course of mortality, we would become subject to death, and we would be soiled by sin. To reclaim us from death and sin, our Heavenly Father’s plan provided us a Savior, whose atonement would redeem all from death and pay the price necessary for all to be cleansed from sin on the conditions he prescribed (see 2 Ne. 9:19–24).

Satan had his own plan. He proposed to save all the spirit children of God, assuring that result by removing their power to choose and thus eliminating the possibility of sin. When Satan’s plan was rejected, he and the spirits who followed him opposed the Father’s plan and were cast out.

All of the myriads of mortals who have been born on this earth chose the Father’s plan and fought for it. Many of us also made covenants with the Father concerning what we would do in mortality. In ways that have not been revealed, our actions in the spirit world influence us in mortality.

Although Satan and his followers have lost their opportunity to have a physical body, they are permitted to use their spirit powers to try to frustrate God’s plan. This provides the opposition necessary to test how mortals will use their freedom to choose. Satan’s most strenuous opposition is directed at whatever is most important to the Father’s plan. Satan seeks to discredit the Savior and divine authority, to nullify the effects of the Atonement, to counterfeit revelation, to lead people away from the truth, to contradict individual accountability, to confuse gender, to undermine marriage, and to discourage childbearing (especially by parents who will raise children in righteousness).

Maleness and femaleness, marriage, and the bearing and nurturing of children are all essential to the great plan of happiness. Modern revelation makes clear that what we call gender was part of our existence prior to our birth. God declares that he created “male and female” (D&C 20:18; Moses 2:27; Gen. 1:27). Elder James E. Talmage explained: “The distinction between male and female is no condition peculiar to the relatively brief period of mortal life; it was an essential characteristic of our pre-existent condition” (Millennial Star, 24 Aug. 1922, p. 539).

To the first man and woman on earth, the Lord said, “Be fruitful, and multiply” (Moses 2:28; see also Gen. 1:28; Abr. 4:28). This commandment was first in sequence and first in importance. It was essential that God’s spirit children have mortal birth and an opportunity to progress toward eternal life. Consequently, all things related to procreation are prime targets for the adversary’s efforts to thwart the plan of God.

When Adam and Eve received the first commandment, they were in a transitional state, no longer in the spirit world but with physical bodies not yet subject to death and not yet capable of procreation. They could not fulfill the Father’s first commandment without transgressing the barrier between the bliss of the Garden of Eden and the terrible trials and wonderful opportunities of mortal life.

For reasons that have not been revealed, this transition, or “fall,” could not happen without a transgression—an exercise of moral agency amounting to a willful breaking of a law (see Moses 6:59). This would be a planned offense, a formality to serve an eternal purpose. The Prophet Lehi explained that “if Adam had not transgressed he would not have fallen” (2 Ne. 2:22), but would have remained in the same state in which he was created.

“And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin” (2 Ne. 2:23).

But the Fall was planned, Lehi concludes, because “all things have been done in the wisdom of him who knoweth all things” (2 Ne. 2:24).

It was Eve who first transgressed the limits of Eden in order to initiate the conditions of mortality. Her act, whatever its nature, was formally a transgression but eternally a glorious necessity to open the doorway toward eternal life. Adam showed his wisdom by doing the same. And thus Eve and “Adam fell that men might be” (2 Ne. 2:25).

Some Christians condemn Eve for her act, concluding that she and her daughters are somehow flawed by it. Not the Latter-day Saints! Informed by revelation, we celebrate Eve’s act and honor her wisdom and courage in the great episode called the Fall (see Bruce R. McConkie, “Eve and the Fall,” Woman, Salt Lake City: Deseret Book Co., 1979, pp. 67–68). Joseph Smith taught that it was not a “sin,” because God had decreed it (see The Words of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook, Provo, Utah: Religious Studies Center, Brigham Young University, 1980, p. 63). Brigham Young declared, “We should never blame Mother Eve, not the least” (in Journal of Discourses, 13:145). Elder Joseph Fielding Smith said: “I never speak of the part Eve took in this fall as a sin, nor do I accuse Adam of a sin. … This was a transgression of the law, but not a sin … for it was something that Adam and Eve had to do!” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 1:114–15).

This suggested contrast between a sin and a transgression reminds us of the careful wording in the second article of faith: “We believe that men will be punished for their own sins, and not for Adam’s transgression” (emphasis added). It also echoes a familiar distinction in the law. Some acts, like murder, are crimes because they are inherently wrong. Other acts, like operating without a license, are crimes only because they are legally prohibited. Under these distinctions, the act that produced the Fall was not a sin—inherently wrong—but a transgression—wrong because it was formally prohibited. These words are not always used to denote something different, but this distinction seems meaningful in the circumstances of the Fall.

Modern revelation shows that our first parents understood the necessity of the Fall. Adam declared, “Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God” (Moses 5:10).

Note the different perspective and the special wisdom of Eve, who focused on the purpose and effect of the great plan of happiness: “Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient” (Moses 5:11). In his vision of the redemption of the dead, President Joseph F. Smith saw “the great and mighty ones” assembled to meet the Son of God, and among them was “our glorious Mother Eve” (D&C 138:38–39).

When we understand the plan of salvation, we also understand the purpose and effect of the commandments God has given his children. He teaches us correct principles and invites us to govern ourselves. We do this by the choices we make in mortality.

We live in a day when there are many political, legal, and social pressures for changes that confuse gender and homogenize the differences between men and women. Our eternal perspective sets us against changes that alter those separate duties and privileges of men and women that are essential to accomplish the great plan of happiness. We do not oppose all changes in the treatment of men and women, since some changes in laws or customs simply correct old wrongs that were never grounded in eternal principles.

The power to create mortal life is the most exalted power God has given his children. Its use was mandated in the first commandment, but another important commandment was given to forbid its misuse. The emphasis we place on the law of chastity is explained by our understanding of the purpose of our procreative powers in the accomplishment of God’s plan.

The expression of our procreative powers is pleasing to God, but he has commanded that this be confined within the relationship of marriage. President Spencer W. Kimball taught that “in the context of lawful marriage, the intimacy of sexual relations is right and divinely approved. There is nothing unholy or degrading about sexuality in itself, for by that means men and women join in a process of creation and in an expression of love” (The Teachings of Spencer W. Kimball, ed. Edward L. Kimball, Salt Lake City: Bookcraft, 1982, p. 311).

Outside the bonds of marriage, all uses of the procreative power are to one degree or another a sinful degrading and perversion of the most divine attribute of men and women. The Book of Mormon teaches that unchastity is “most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost” (Alma 39:5). In our own day, the First Presidency of the Church has declared the doctrine of this Church “that sexual sin—the illicit sexual relations of men and women—stands, in its enormity, next to murder” (“Message of the First Presidency,” 3 Oct. 1942, as quoted in Messages of the First Presidency of The Church of Jesus Christ of Latter-day Saints, comp. James R. Clark, 6 vols., Salt Lake City: Bookcraft, 1965–75, 6:176). Some who do not know the plan of salvation behave like promiscuous animals, but Latter-day Saints—especially those who are under sacred covenants—have no such latitude. We are solemnly responsible to God for the destruction or misuse of the creative powers he has placed within us.

The ultimate act of destruction is to take a life. That is why abortion is such a serious sin. Our attitude toward abortion is not based on revealed knowledge of when mortal life begins for legal purposes. It is fixed by our knowledge that according to an eternal plan all of the spirit children of God must come to this earth for a glorious purpose, and that individual identity began long before conception and will continue for all the eternities to come. We rely on the prophets of God, who have told us that while there may be “rare” exceptions, “the practice of elective abortion is fundamentally contrary to the Lord’s injunction, ‘Thou shalt not … kill, nor do anything like unto it’ (D&C 59:6)” (1991 Supplement to the 1989 General Handbook of Instructions, p. 1).

Our knowledge of the great plan of happiness also gives us a unique perspective on the subject of marriage and the bearing of children. In this we also run counter to some strong current forces in custom, law, and economics.

Marriage is disdained by an increasing number of couples, and many who marry choose to forgo children or place severe limits on their number. In recent years strong economic pressures in many nations have altered the traditional assumption of a single breadwinner per family. Increases in the number of working mothers of young children inevitably signal a reduced commitment of parental time to nurturing the young. The effect of these reductions is evident in the rising numbers of abortions, divorces, child neglect, and juvenile crime.

We are taught that marriage is necessary for the accomplishment of God’s plan, to provide the approved setting for mortal birth, and to prepare family members for eternal life. “Marriage is ordained of God unto man,” the Lord said, “that the earth might answer the end of its creation; and that it might be filled with the measure of man, according to his creation before the world was made” (D&C 49:15–17).

Our concept of marriage is motivated by revealed truth, not by worldly sociology. The Apostle Paul taught “neither is the man without the woman, neither the woman without the man, in the Lord” (1 Cor. 11:11). President Spencer W. Kimball explained, “Without proper and successful marriage, one will never be exalted” (Marriage and Divorce, Salt Lake City: Deseret Book Co., 1976, p. 24).

According to custom, men are expected to take the initiative in seeking marriage. That is why President Joseph F. Smith directed his prophetic pressure at men. He said, “No man who is marriageable is fully living his religion who remains unmarried” (Gospel Doctrine, Salt Lake City: Deseret Book Co., 1939, p. 275). We hear of some worthy LDS men in their thirties who are busy accumulating property and enjoying freedom from family responsibilities without any sense of urgency about marriage. Beware, brethren. You are deficient in a sacred duty.

Knowledge of the great plan of happiness also gives Latter-day Saints a distinctive attitude toward the bearing and nurturing of children.

In some times and places, children have been regarded as no more than laborers in a family economic enterprise or as insurers of support for their parents. Though repelled by these repressions, some persons in our day have no compunctions against similar attitudes that subordinate the welfare of a spirit child of God to the comfort or convenience of parents.

The Savior taught that we should not lay up treasures on earth but should lay up treasures in heaven (see Matt. 6:19–21). In light of the ultimate purpose of the great plan of happiness, I believe that the ultimate treasures on earth and in heaven are our children and our posterity.

President Kimball said, “It is an act of extreme selfishness for a married couple to refuse to have children when they are able to do so” (Ensign, May 1979, p. 6). When married couples postpone childbearing until after they have satisfied their material goals, the mere passage of time assures that they seriously reduce their potential to participate in furthering our Heavenly Father’s plan for all of his spirit children. Faithful Latter-day Saints cannot afford to look upon children as an interference with what the world calls “self-fulfillment.” Our covenants with God and the ultimate purpose of life are tied up in those little ones who reach for our time, our love, and our sacrifices.

How many children should a couple have? All they can care for! Of course, to care for children means more than simply giving them life. Children must be loved, nurtured, taught, fed, clothed, housed, and well started in their capacities to be good parents themselves. Exercising faith in God’s promises to bless them when they are keeping his commandments, many LDS parents have large families. Others seek but are not blessed with children or with the number of children they desire. In a matter as intimate as this, we should not judge one another.

President Gordon B. Hinckley gave this inspired counsel to an audience of young Latter-day Saints:

“I like to think of the positive side of the equation, of the meaning and sanctity of life, of the purpose of this estate in our eternal journey, of the need for the experiences of mortal life under the great plan of God our Father, of the joy that is to be found only where there are children in the home, of the blessings that come of good posterity. When I think of these values and see them taught and observed, then I am willing to leave the question of numbers to the man and the woman and the Lord” (“If I Were You, What Would I Do?” Brigham Young University 1983–84 Fireside and Devotional Speeches, Provo, Utah: University Publications, 1984, p. 11).

Some who are listening to this message are probably saying, “But what about me?” We know that many worthy and wonderful Latter-day Saints currently lack the ideal opportunities and essential requirements for their progress. Singleness, childlessness, death, and divorce frustrate ideals and postpone the fulfillment of promised blessings. In addition, some women who desire to be full-time mothers and homemakers have been literally compelled to enter the full-time work force. But these frustrations are only temporary. The Lord has promised that in the eternities no blessing will be denied his sons and daughters who keep the commandments, are true to their covenants, and desire what is right.

Many of the most important deprivations of mortality will be set right in the Millennium, which is the time for fulfilling all that is incomplete in the great plan of happiness for all of our Father’s worthy children. We know that will be true of temple ordinances. I believe it will also be true of family relationships and experiences.

I pray that we will not let the challenges and temporary diversions of mortality cause us to forget our covenants and lose sight of our eternal destiny. We who know God’s plan for his children, we who have covenanted to participate, have a clear responsibility. We must desire to do what is right, and we must do all that we can in our own circumstances in mortality.

In all of this, we should remember King Benjamin’s caution to “see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength” (Mosiah 4:27). I think of that inspired teaching whenever I feel inadequate, frustrated, or depressed.

When we have done all that we are able, we can rely on God’s promised mercy. We have a Savior, who has taken upon him not just the sins, but also “the pains and the sicknesses of his people … that he may know according to the flesh how to succor his people according to their infirmities” (Alma 7:11–12). He is our Savior, and when we have done all that we can, he will make up the difference, in his own way and in his own time. Of that I testify in the name of Jesus Christ, amen.

As we “talk [more] of Christ,”the gospel’s doctrinal fulness will come out of obscurity. For example, some of our friends can’t see how our Atonement beliefs relate to our beliefs about becoming more like our Heavenly Father. Others mistakenly think our Church is moving toward an understanding of the relationship between grace and works that draws on Protestant teachings. Such misconceptions prompt me to consider today the Restoration’s unique Atonement doctrine.

The Lord restored His gospel through Joseph Smith because there had been an apostasy. Since the fifth century, Christianity taught that Adam and Eve’s Fall was a tragic mistake, which led to the belief that humankind has an inherently evil nature. That view is wrong—not only about the Fall and human nature, but about the very purpose of life.

The Fall was not a disaster. It wasn’t a mistake or an accident. It was a deliberate part of the plan of salvation. We are God’s spirit “offspring,”sent to earth “innocent” of Adam’s transgression. Yet our Father’s plan subjects us to temptation and misery in this fallen world as the price to comprehend authentic joy. Without tasting the bitter, we actually cannot understand the sweet. We require mortality’s discipline and refinement as the “next step in [our] development” toward becoming like our Father. But growth means growing pains. It also means learning from our mistakes in a continual process made possible by the Savior’s grace, which He extends both during and “after all we can do.”

Adam and Eve learned constantly from their often harsh experience. They knew how a troubled family feels. Think of Cain and Abel. Yet because of the Atonement, they could learn from their experience without being condemned by it. Christ’s sacrifice didn’t just erase their choices and return them to an Eden of innocence. That would be a story with no plot and no character growth. His plan is developmental—line upon line, step by step, grace for grace.

So if you have problems in your life, don’t assume there is something wrong with you. Struggling with those problems is at the very core of life’s purpose. As we draw close to God, He will show us our weaknesses and through them make us wiser, stronger. If you’re seeing more of your weaknesses, that just might mean you’re moving nearer to God, not farther away.

One early Australian convert said: “My past life [was] a wilderness of weeds, with hardly a flower Strewed among them. [But] now the weeds have vanished, and flowers Spring up in their place.”

We grow in two ways—removing negative weeds and cultivating positive flowers. The Savior’s grace blesses both parts—if we do our part. First and repeatedly we must uproot the weeds of sin and bad choices. It isn’t enough just to mow the weeds. Yank them out by the roots, repenting fully to satisfy the conditions of mercy. But being forgiven is only part of our growth. We are not just paying a debt. Our purpose is to become celestial beings. So once we’ve cleared our heartland, we must continually plant, weed, and nourish the seeds of divine qualities. And then as our sweat and discipline stretch us to meet His gifts, “the flow’rs of grace appear,” like hope and meekness. Even a tree of life can take root in this heart-garden, bearing fruit so sweet that it lightens all our burdens “through the joy of his Son.” And when the flower of charity blooms here, we will love others with the power of Christ’s own love.

We need grace both to overcome sinful weeds and to grow divine flowers. We can do neither one fully by ourselves. But grace is not cheap. It is very expensive, even very dear. How much does this grace cost? Is it enough simply to believe in Christ? The man who found the pearl of great price gave “all that he had” for it. If we desire “all that [the] Father hath,” God asks all that we have. To qualify for such exquisite treasure, in whatever way is ours, we must give the way Christ gave—every drop He had: “How exquisite you know not, yea, how hard to bear you know not.” Paul said, “If so be that we suffer with him,” we are “joint-heirs with Christ.” All of His heart, all of our hearts.

What possible pearl could be worth such a price—for Him and for us? This earth is not our home. We are away at school, trying to master the lessons of “the great plan of happiness” so we can return home and know what it means to be there. Over and over the Lord tells us why the plan is worth our sacrifice—and His. Eve called it “the joy of our redemption.” Jacob called it “that happiness which is prepared for the saints.” Of necessity, the plan is full of thorns and tears—His and ours. But because He and we are so totally in this together, our being “at one” with Him in overcoming all opposition will itself bring us “incomprehensible joy.”

Christ’s Atonement is at the very core of this plan. Without His dear, dear sacrifice, there would be no way home, no way to be together, no way to be like Him. He gave us all He had. Therefore, “how great is his joy,” when even one of us “gets it”—when we look up from the weed patch and turn our face to the Son.

Only the restored gospel has the fulness of these truths! Yet the adversary is engaged in one of history’s greatest cover-ups, trying to persuade people that this Church knows least—when in fact it knows most—about how our relationship with Christ makes true Christians of us.

If we must give all that we have, then our giving only almost everything is not enough. If we almost keep the commandments, we almost receive the blessings. For example, some young people assume they can romp in sinful mud until taking a shower of repentance just before being interviewed for a mission or the temple. In the very act of transgression, some plan to repent. They mock the gift of mercy that true repentance allows.

Some people want to keep one hand on the wall of the temple while touching the world’s “unclean things” with the other hand. We must put both hands on the temple and hold on for dear life. One hand is not even almost enough.

The rich young man had given almost everything. When the Savior told him he must sell all his possessions, that wasn’t just a story about riches. We can have eternal life if we want it, but only if there is nothing else we want more.

So we must willingly give everything, because God Himself can’t make us grow against our will and without our full participation. Yet even when we utterly spend ourselves, we lack the power to create the perfection only God can complete. Our all by itself is still only almost enough—until it is finished by the all of Him who is the “finisher of our faith.” At that point, our imperfect but consecrated almost is enough.

My friend Donna grew up desiring to marry and raise a large family. But that blessing never came. Instead, she spent her adult years serving the people in her ward with unmeasured compassion and counseling disturbed children in a large school district. She had crippling arthritis and many long, blue days. Yet she always lifted and was always lifted by her friends and family. Once when teaching about Lehi’s dream, she said with gentle humor, “I’d put myself in that picture on the strait and narrow path, still holding to the iron rod but collapsed from fatigue right on the path.” In an inspired blessing given just before her death, Donna’s home teacher said the Lord “accepted” her. Donna cried. She had never felt her single life was acceptable. But the Lord said those who “observe their covenants by sacrifice … are accepted of me.” I can envision Him walking the path from the tree of life to lift Donna up with gladness and carry her home.

Consider others who, like Donna, have consecrated themselves so fully that, for them, almost is enough:

Many missionaries in Europe and similar places who never stop offering their bruised hearts despite continual rejection.

Those handcart pioneers who said they came to know God in their extremities and the price they paid to know Him was a privilege to pay.

A father who reached his outermost limits but still couldn’t influence his daughter’s choices; he could only crawl toward the Lord, pleading like Alma for his child.

A wife who encouraged her husband despite his years of weakness, until the seeds of repentance finally sprouted in his heart. She said, “I tried to look at him the way Christ would look at me.”

A husband whose wife suffered for years from a disabling emotional disorder; but to him it was always “our little challenge”—never just “her illness.” In the realm of their marriage, he was afflicted in her afflictions, just as Christ in His infinite realm was afflicted in our afflictions.

The people in 3 Nephi 17 [3 Ne. 17] had survived destruction, doubt, and darkness just to get to the temple with Jesus. After listening to Him for hours in wonder, they grew too weary to comprehend Him. As He prepared to leave, they tearfully looked at Him with such total desire that He stayed and blessed their afflicted ones and their children. They didn’t even understand Him, but they wanted to be with Him more than they wanted any other thing. So He stayed. Their almost was enough.

Almost is especially enough when our own sacrifices somehow echo the Savior’s sacrifice, however imperfect we are. We cannot really feel charity—Christ’s love for others—without at least tasting His suffering for others, because the love and the suffering are but two sides of a single reality. When we really are afflicted in the afflictions of other people, we may enter “the fellowship of his sufferings” enough to become joint-heirs with Him.

May we not shrink when we discover, paradoxically, how dear a price we must pay to receive what is, finally, a gift from Him. When the Savior’s all and our all come together, we will find not only forgiveness of sin, “we shall see him as he is,” and “we shall be like him.” I love Him. I want to be with Him. In the name of Jesus Christ, amen.

Recently I was tenderly hugging one of our precious little five-year-old granddaughters and said to her, “I love you, sweetheart.”

She responded rather blandly: “I know.”

I asked, “How do you know that I love you?”

“Because! You’re my grandfather!”

That was reason enough for her. Indeed, we do love our grandchildren. We also love our grandparents. I cherish the memories of life with three of my four grandparents. I never met my Grandfather Nelson. He died when my father was only 16 years old. At the time of Grandfather’s passing, he was superintendent of public instruction for the state of Utah. He owned a handsome pocket watch, which my father later gave to me. Now that watch is a tangible link between us.

I think of my Grandfather Nelson with deep feelings of gratitude. I received much of my early education in schools he helped to develop. And I cherish my membership in this Church, to which both of his parents were converted in Denmark about a century and a half ago. In fact, all eight of my great-grandparents were converts to the Church in Europe. Of the others, one joined the Church in Sweden, two in England, and three in Norway. How grateful I am to these pioneer predecessors! My debt to them is reflected in these biblical verses: “One soweth, and another reapeth” that “both he that soweth and he that reapeth may rejoice together.”

Today we are reaping a harvest of family love from seeds sown years ago. Preparations to strengthen family ties came in 1823, when the angel Moroni first appeared to the Prophet Joseph Smith. Moroni announced the coming of Elijah, who would cause the hearts of children to be turned to their fathers.

Elijah’s return to earth occurred at the first temple built in this dispensation, where he and other heavenly messengers, under direction of the Lord, entrusted special keys of priesthood authority to the restored Church:

• Moses committed the keys of the gathering of Israel;

• Elias committed the dispensation of the gospel of Abraham; and

• Elijah came to turn the hearts of the fathers to their children and the children to the fathers.

With that, natural affection between generations began to be enriched. This restoration was accompanied by what is sometimes called the Spirit of Elijah—a manifestation of the Holy Ghost bearing witness of the divine nature of the family. Hence, people throughout the world, regardless of religious affiliation, are gathering records of deceased relatives at an ever-increasing rate.

Elijah came not only to stimulate research for ancestors. He also enabled families to be eternally linked beyond the bounds of mortality. Indeed, the opportunity for families to be sealed forever is the real reason for our research. The Lord declared through the Prophet Joseph Smith: “These are principles in relation to the dead and the living that cannot be lightly passed over, as pertaining to our salvation. For their salvation is necessary and essential to our salvation, … they without us cannot be made perfect—neither can we without our dead be made perfect.”

Among the first in this dispensation to sow seeds of interest in family history were the brothers Orson and Parley P. Pratt, members of the Quorum of the Twelve Apostles. Their efforts resulted in a Pratt family genealogy and the performance of temple ordinances for about 3,000 of their ancestors.

Yet there were many Church members who did not fully understand the responsibility for their own kindred. President Wilford Woodruff was so concerned that he made the issue a matter of fervent prayer. Then, at April 1894 general conference, he presented a revelation to the membership of the Church. From it I quote: “We want the Latter-day Saints from this time to trace their genealogies as far as they can, and to be sealed to their fathers and mothers. Have children sealed to their parents, and run this chain through as far as you can get it. … This is the will of the Lord to his people.”

Later that year, the First Presidency and the Twelve established the Genealogical Society of Utah. From modest beginnings in an upstairs room of the Church Historian’s Office, its collection and facilities have grown. Today the Family History Library™ occupies a modern five-story building with access to 280,000 books, 700,000 microfiches, and more than 2 million rolls of microfilm, making it the largest library of its kind in the world.

In 1964 the department began to establish branch libraries. Today more than 3,000 Family History Centers™ dot the globe.

Technology used to support this important work has changed greatly over the years. In 1927 a card file was instituted to index all endowments performed. The index was maintained through 1969, when new endowments were recorded in the first major computer system, identified by the acronym GIANT. 18 It was used for more than two decades.

The Society’s extensive microfilming has permitted the gathering of records at their sources, with copies made available later at the Family History Library and Family History Centers. Microfilming has been done in 110 countries, accumulating more than 2 billion exposures with approximately 13 billion names. Microfilming has enabled the Family History Library to expand its collections dramatically and provide resources for an explosive growth of genealogical research worldwide. These microfilms comprise the core of information contained in our present automated systems.

By the 1980s, the personal computer had revolutionized the management of information. The Family History Department employed this technology in developing Personal Ancestral File® to help members organize data regarding their ancestors. In 1990, FamilySearch® was announced. At October conference that year, Elder Richard G. Scott described components of FamilySearch: Ancestral File™, Family History Library Catalog™, International Genealogical Index®, and more. His message stimulated Sister Nelson and me to use these tools to organize information that we and our relatives had gathered over many years.

Meanwhile, objectives of decentralization and simplification led to record extraction programs, in which thousands of Church members have participated. Extraction projects have now produced records for more than 300 million individuals.

Many people have joined with members of the Church in efforts to index the burgeoning bank of genealogical information. An example is the 1881 British census. For this project, more than 8,000 volunteers from family history societies throughout the British Isles have transcribed 30 million names. Gratefully, we announce that fruits of this labor are now on fiche and will soon be available on compact disc from the Church’s distribution centers.

We are also pleased to announce that data from the 1880 census of the United States will soon be released on compact disc. Meanwhile, volunteers are working on other projects, such as arrival records for immigrants to the USA through Ellis Island.

May I express our deep appreciation to all valiant volunteers—past, present, and future—for their diligent work on these and other projects.

In describing these achievements, I realize that for some who are less involved in this work, I may have intensified feelings of guilt. I apologize for that. I know that fear and unfamiliarity may stand in your way. For others, even the mention of a computer may be an additional intimidator. Some secretly hope that they can slip through their remaining days on earth without ever having to touch a computer. To those with access to computers, I say: “Reach out! Have hope! Try! I have exciting news for you!”

“The time of harvest is come.” A new era of family history work has arrived. As President Gordon B. Hinckley recently noted, “The Lord has inspired skilled men and women in developing new technologies which we can use to our great advantage in moving forward this sacred work.” Previously, efforts have focused on gathering names and dates and organizing that information. Now, computer products are available that can actually guide you to find your kindred.

May I introduce you to the new Family History SourceGuide™. This compact disc is now available at the Church’s distribution centers. It can lead you to genealogical records in countries, states, and provinces around the world and shows how you can use these records to identify your ancestors. It includes other aids, such as maps, letter-writing guides, translations of words for several non-English speaking countries, definitions, and terms often found in genealogical records. Family History SourceGuide puts at your fingertips much of the collected knowledge and experience of hundreds of genealogical experts. It can all be yours—at the touch of a button. Use it, and rejoice!

A new Vital Records Index™ will make available on compact disc the results of extraction programs prepared from many civil and ecclesiastical records. Some overlap will exist between this resource and records in the International Genealogical Index, but most of the names in the Vital Records Index have not yet had temple ordinance work performed. The entire index will include approximately 25 million records. During the next few months, it will be released in segments by geographic area, such as the British Isles (5 million records) and North America (4.5 million records). This file represents years of work of many extraction workers.

I am excited about these and other developments. Tasks that once seemed beyond reach are now within our grasp. “With God nothing shall be impossible.” A new harvest time has come. The way is opening by which we can obey His will and provide welding links between all dispensations and generations.

To get started, you do not need equipment. Begin with a pedigree chart and a family group record. List the names of those you know. Add information learned from living relatives. This simple start at home will prepare you to receive additional help. And when you are baptized for a deceased ancestor, you will sense a feeling of validation of this divine work that will bring great joy.

As we ponder the importance of our ancestral responsibilities, we also need to be reminded of the Lord’s vast ministry. I quote from President Joseph F. Smith: “Jesus had not finished his work when his body was slain, neither did he finish it after his resurrection from the dead; although he had accomplished the purpose for which he then came to the earth, he had not fulfilled all his work. And when will he? Not until he has redeemed and saved every son and daughter of our father Adam that have been or ever will be born upon this earth to the end of time. … That is his mission. We will not finish our work until we have saved ourselves, and then not until we shall have saved all depending upon us; for we are to become saviors upon Mount Zion, as well as Christ. We are called to this mission. The dead are not perfect without us, neither are we without them.”

To this end, the will of the Lord has been impressed upon President Hinckley to build more temples. The Latter-day Saints are to be an endowed people, and they are to be sealed to their posterity and progenitors.

My grandfather’s watch reminds me that our grandparents watch—and wait—for us to identify them, be linked to them, and provide temple ordinances for them. May God bless us all with success in this sacred service, I pray in the name of Jesus Christ, amen.

Temples built especially to the Lord have been erected in all ages. Moses built a tabernacle in the wilderness for the children of Israel. Solomon built a magnificent temple in Jerusalem. The Nephites built sacred temples. Joseph Smith built houses of the Lord in Kirtland and Nauvoo, and succeeding prophets have built temples throughout the world. These have all been initiated and built under the direction and revelation of God.

Without revelation, temples can neither be built nor properly used. They are one of the evidences of the divinity of our Lord’s true gospel. In our day, the Lord has said: “How shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name? … that … ordinances might be revealed which had been hid from … the world.” (D&C 124:37–38.)

Latter-day Saints should be eternally grateful for the revealed knowledge given anciently but reaffirmed in even greater plainness in our dispensation, and which was known by our Lord’s Apostle, Peter, when he prophesied that before the second coming of Christ there would be a “restitution of all things” spoken of by God. (See Acts 3:21; see also D&C 121:26–32.) One of these restored doctrines, premortality or preexistence, should give us a greater appreciation for ourselves and the work assigned us, for each one of us existed as a spirit entity before we were born on this earth.

Most of us have wondered about what occurred in the premortal world and how it relates to our existence here. We should be acquainted with the truth that knowledge of the premortal life was restored that we might fulfill our responsibilities as children of God.

The Lord has revealed that a grand council was held in that pre-earth world where we exercised our agency regarding the plans presented. The major proposition in the accepted plan of salvation provided for an earth life where each person could work out his eternal salvation.

John A. Widtsoe provides insight to an earth-life responsibility made in that premortal world which is of great importance. He highlights a contractual agreement we made concerning the eternal welfare of all of the sons and daughters of the Eternal Father:

“In our preexistent state, in the day of the great council, we made a[n] … agreement with the Almighty. The Lord proposed a plan. … We accepted it. Since the plan is intended for all men, we became parties to the salvation of every person under that plan. We agreed, right then and there, to be not only saviors for ourselves but … saviors for the whole human family. We went into a partnership with the Lord. The working out of the plan became then not merely the Father’s work, and the Savior’s work, but also our work. The least of us, the humblest, is in partnership with the Almighty in achieving the purpose of the eternal plan of salvation.”

Elder Widtsoe continues:

“That places us in a very responsible attitude towards the human race. By that doctrine, with the Lord at the head, we become saviors on Mount Zion, all committed to the great plan of offering salvation to the untold numbers of spirits. To do this is the Lord’s self-imposed duty, this great labor his highest glory. Likewise, it is man’s duty, self-imposed, his pleasure and joy, his labor, and ultimately his glory.” (“The Worth of Souls,” The Utah Genealogical and Historical Magazine, Oct. 1934, p. 189.)

Latter-day Saints are a chosen people, so appointed in the premortal world, to be in partnership with the Lord for the salvation of the living and the dead. The First Presidency has announced that one of the major responsibilities of the Church, and therefore of its members, is to redeem the dead.

We learn by revelation from the Prophet Joseph Smith that “these … principles in relation to the dead and the living … cannot be lightly passed over, as pertaining to our salvation. For their salvation is necessary and essential to our salvation. …

“For we without them cannot be made perfect; neither can they without us be made perfect.” (D&C 128:15, 18; see also Heb. 11:39–40.)

It would be difficult for one to find stronger language on a requirement to receive exaltation in the celestial kingdom.

Joseph Smith and Oliver Cowdery had received the Melchizedek Priesthood under the hands of Peter, James, and John; however, it was necessary for the prophet Elijah to restore special keys, “in order that all the ordinances may be attended to in righteousness.” (History of the Church, 4:211.) Thus, the sealing powers and ordinances necessary for the dead as well as the living were to be restored. This was accomplished by Elijah’s visit to Joseph and Oliver on April 3, 1836, in the Kirtland Temple.

Elijah’s mission was to “turn the heart of the fathers to the children, and the heart of the children to their fathers.” (Mal. 4:6.) The turning of the hearts of the fathers in the spirit world to the children on earth provides for the gathering of ancestral data of their deceased fathers in order that ordinances might be performed in the temples of the Lord. Thus, the living having their hearts turned to their fathers is in accordance with the premortal agreement we made before the earth was formed.

Elijah’s visit to the Kirtland Temple is attested by several truths.

First, no one else has claimed that the prophecy regarding Elijah’s coming in the last days has been fulfilled.

Second, the testimony of Joseph Smith and Oliver Cowdery stands unassailable—they could not turn the hearts of the children to the fathers except by the power sent by God.

Third, neither did they have the power to persuade millions of people to turn their attention to their deceased fathers. Remarkable indeed is the fact that organized efforts to gather genealogical information began after Elijah came in 1836. In America, the New England Historical and Genealogical Society was organized in 1844, and the New York Genealogical and Biographical Society in 1869, for the purpose of gathering genealogy. What is known as the “Spirit of Elijah” has influenced nonmembers as well as members of the Church in this vital activity. The microfilming of thousands of records is continuing on a large scale throughout the world. (See Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, Salt Lake City: Bookcraft, 1954–56, 2:122–28.)

The Jewish people have looked forward to the return to the earth of Elijah as promised by Malachi. Each year in the spring the Paschal feast is observed in many Jewish homes, at which time a door is opened so that Elijah might come in and sit at the feast.

“It was … on the third day of April, 1836,” said President Joseph Fielding Smith, “that the [Jewish people], in their homes at the Paschal feast, opened their doors for Elijah to enter. [However,] on that very day Elijah did enter—not in the home of the Jews to partake of the Passover with them, but he appeared in the House of the Lord … in Kirtland, and there bestowed his keys.” (In Conference Report, Apr. 1936, p. 75.)

The Prophet Joseph said the main object of the gathering of the Jews, or the people of God in any age of the world “was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way of salvation.” (Teachings of the Prophet Joseph Smith, pp. 307–8.)

Bible prophecies indicate that in the last dispensation of the gospel, there would be a restoration of all of the principles and practices of former dispensations, which includes temple-building and the performing of ordinances therein. (See Isa. 2:2–3; Micah 4:1–2; Acts 3:19–21; Eph. 1:9–10.)

A latter-day Apostle wrote: “The history of Temples teaches us that the people of God have been strong, or weak, in proportion to the faithfulness with which they have attended to their sanctuaries.” (Hyrum M. Smith and Janne M. Sjodahl, Doctrine and Covenants Commentary, Salt Lake City: Deseret Book Co., 1951, p. 612.)

We would do well to follow the example of our beloved prophet, President Ezra Taft Benson. He and his sweet companion, Flora, have set aside time each Friday to regularly attend the house of the Lord, and they would join with me here this morning in declaring that members of the Church who absent themselves from temple attendance, where it is possible for them to attend, are denying themselves rich blessings.

“There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated—

“And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.” (D&C 130:20–21.)

“Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection.

“And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come.” (D&C 130:18–19.)

With these two scriptures in mind, I exhort all members for a renewed commitment in strengthening their faith and progression to exaltation in the celestial kingdom—

First, by fulfilling our responsibility to our dead.

The Prophet Joseph said, “The greatest responsibility in this world that God has laid upon us, is to seek after our dead.” (Times and Seasons, 5:616.)

I am indebted to my kindred dead who made it possible for me to live in this dispensation and to have the privilege of being a member of the “only true and living church upon the face of the whole earth.” (D&C 1:30.)

Our opportunities are twofold: to do genealogical research and to perform temple work. There may be a time when we may not be able to do the research required, but this should not deter us from receiving the blessings of temple attendance. With forty-four functioning temples located in various parts of the world, the privilege of participating in temple activity is becoming more and more available. Should you or I neglect either of these responsibilities?

Second, by being “endowed with power from on high.” (D&C 38:32.)

The environment in the temple is intended to provide the worthy member of the Church with the power of enlightenment, of testimony, and of understanding. The temple endowment gives knowledge that, when acted upon, provides strength and conviction of truth.

Third, by finding a place of refuge and peace. (See D&C 124:36.)

The moment we step into the house of the Lord, the atmosphere changes from the worldly to the heavenly, where respite from the normal activities of life is found, and where peace of mind and spirit is received. It is a refuge from the ills of life and a protection from the temptations that are contrary to our spiritual well-being. We are told that “he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come.” (D&C 59:23.)

Fourth, by receiving revelation.

John A. Widtsoe wrote: “I believe that the busy person on the farm, in the shop, in the office, or in the household, who has his worries and troubles, can solve his problems better and more quickly in the house of the Lord than anywhere else. If he will … [do] the temple work for himself and for his dead, he will confer a mighty blessing upon those who have gone before, and … a blessing will come to him, for at the most unexpected moments, in or out of the temple will come to him, as a revelation, the solution of the problems that vex his life. That is the gift that comes to those who enter the temple properly.” (“Temple Worship,” The Utah Genealogical and Historical Magazine, Apr. 1921, pp. 63–64.)

Revelation also comes in receiving greater understanding of the endowment as one seeks to comprehend its meaning.

Fifth, by giving genealogical and temple service.

The Prophet Joseph Smith wrote, “Those Saints who neglect it in behalf of their deceased relatives, do it at the peril of their own salvation.” (History of the Church, 4:426.)

Sixth, by becoming saviors on Mount Zion.

The Prophet Joseph wrote: “But how are they to become saviors on Mount Zion? By building their temples, … and receiving all the ordinances, … ordinations and sealing powers upon their [own] heads, [and] in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah.” (History of the Church, 6:184.)

And seventh, by qualifying to see and understand God in the house of the Lord.

At Kirtland, the Lord revealed to the Prophet Joseph:

“And inasmuch as my people build a house unto me in the name of the Lord, and do not suffer any unclean thing to come into it, that it be not defiled, my glory shall rest upon it;

“… and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God.” (D&C 97:15–16.)

It is true that some have actually seen the Savior, but when one consults the dictionary, he learns that there are many other meanings of the word see, such as coming to know Him, discerning Him, recognizing Him and His work, perceiving His importance, or coming to understand Him.

Such heavenly enlightenment and blessings are available to each of us.

God our Father lives, as does His son, Jesus the Christ, our Savior and Redeemer. I am a grateful recipient of His healing power and love. This is His work. I so testify in His holy name, amen.

Those encouraging words and the few minutes that followed in which I spoke for the first time to a worldwide audience of Latter-day Saints constitute a treasured memory for me. Like all of you, I am constantly accumulating a reservoir of memories which, when recalled, make up a very useful and often enjoyable part of my consciousness. And, despite resolutions I made as a young man never to weary others with reminiscing when I grew older, I now take great pleasure in sharing my own memories at almost every possible occasion. Today, however, I wish to speak of a more profound role of memory and remembering in the gospel of Jesus Christ than the passive recall and enjoyment of information.

If we pay close attention to the uses of the word remember in the holy scriptures, we will recognize that remembering in the way God intends is a fundamental and saving principle of the gospel. This is so because prophetic admonitions to remember are frequently calls to action: to listen, to see, to do, to obey, to repent. When we remember in God’s way, we overcome our human tendency simply to gird for the battle of life and actually engage in the battle itself, doing all in our power to resist temptation and avoid sinning.

King Benjamin called for such active remembering from his people:

“And finally, I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them.

“But this much I can tell you, that if ye do not watch yourselves, and your thoughts, and your words, and your deeds, and observe the commandments of God, and continue in the faith of what ye have heard concerning the coming of our Lord, even unto the end of your lives, ye must perish. And now, O man, remember, and perish not.”

Realizing the vital role remembering is to play in our lives, what else ought we to remember? In response, assembled as we are today to remember and rededicate this historic Tabernacle, I suggest that the history of the Church of Jesus Christ and its people deserves our remembrance. The scriptures give the Church’s history high priority. In fact, much of scripture is Church history. On the very day the Church was organized, God commanded Joseph Smith, “Behold, there shall be a record kept among you.” Joseph acted on this command by appointing Oliver Cowdery, the second elder in the Church and his chief assistant, as the first Church historian. We keep records to help us remember, and a record of the Church’s rise and progress has been kept from Oliver Cowdery’s time to the present day. This extraordinary historical record reminds us that God has again opened the heavens and revealed truths that call our generation to action.

Of all that has been collected, preserved, and written by historians over those many years, nothing exemplifies the importance and power of the Church’s history more than Joseph Smith’s simple and honest story of God the Father and His Son, Jesus Christ, appearing to him in what our history books now call the First Vision. In words that generations of missionaries have committed to memory and shared with seekers of truth the world over, Joseph describes the miraculous way in which he received an answer to his question posed in prayer of which Church is right:

“I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me.

“… When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!”

Hear him, Joseph did! And millions have heard or read and believed his account and have embraced the gospel of Jesus Christ he helped restore. I believe Joseph Smith and know he was a true prophet of God. Remembering his experience of the First Vision never fails to stir my soul to greater commitment and action.

No one has greater appreciation for the value of the Church’s history than President Gordon B. Hinckley. We love his delightful sense of humor, but his sense of history is equally keen. Inspiring stories and anecdotes from our past punctuate his writings and sermons. As our living prophet, he consciously emphasizes the past and the future to help us live more righteously in the present. Because of his teachings, we understand that remembering enables us to see God’s hand in our past, just as prophecy and faith assure us of God’s hand in our future. President Hinckley reminds us how members of the early Church faced their challenges so we, through the grace of God, can more faithfully face our own. By keeping our past alive, he connects us to the people, places, and events that make up our spiritual heritage and, in so doing, motivates us to greater service, faith, and kindness.

In an exemplary way President Hinckley also openly shares from his own personal and family histories. Scores of discouraged new missionaries have been comforted to learn that early in his own mission, President Hinckley was also discouraged and admitted as much to his father. He even courageously shared his father’s brief response: “Dear Gordon, I have your recent letter. I have only one suggestion: forget yourself and go to work.” Over 70 years later, we are all witnesses to how earnestly President Hinckley took that counsel to heart. His sterling character and prophetic wisdom provide persuasive proof for the benefits of remembering the Church’s history as well as our own.

There is much more to say about memory and remembering in the gospel of Jesus Christ. We often speak of remembering our sacred covenants and God’s commandments and of remembering and performing saving ordinances for our deceased ancestors. Most importantly, we speak of the need to remember our Savior Jesus Christ and not just when convenient, but always, as He asks. We witness always to remember Him as we partake of the sacrament. In return, we are promised His Spirit will always be with us. Interestingly, this is the same Spirit sent by our Heavenly Father to “bring all things to [our] remembrance.” Thus, by worthily receiving the sacrament, we are blessed by the Spirit to enter into a wonderfully beneficial circle of remembering, returning again and again in our thinking and devotion to Christ and His Atonement.

Coming unto Christ and being perfected in Him is, I believe, the ultimate purpose of all remembering. Therefore, I pray that God will bless us always to remember, especially His perfect Son, and perish not. I gratefully testify of Christ’s divinity and saving power. In the name of Jesus Christ, amen.

“On a beautiful farm in the state of New York, Gustavus Adolphus Perry and his good wife, Eunice Wing, with their three sons, Orrin Alonzo, Lorenzo, and Henry Elisha, and their four daughters, Rosalie Alvira, Alvina, Amanda, and Lucy, were living very peacefully and happily. Close to the year of 1830 (we do not know the exact date) one evening after a light snow had fallen, the family was all in for the night. It was dark and the latchstring was drawn in so no one could enter the house. Then suddenly without warning, a stranger walked into the home and greeted them with these words: ‘God bless you.’ He spent the night with them explaining the principles of the gospel and told them of a new book called the Book of Mormon and quoted passages from the same. He then told them on what pages they were to find the quotations and that elders would soon visit them. The messenger disappeared in the morning just as suddenly as he had appeared the night before, leaving no tracks in the freshly fallen snow. They inquired of their neighbors to see if anyone had seen him. They had not, and no trace of him could be found.”

This good family was ready for the gospel when it came to them, and they joined The Church of Jesus Christ of Latter-day Saints in 1832.

The Perrys were like other families who joined the Church in the early 1800s. They moved from their home in upstate New York to Ohio, and then on to the gathering in Missouri. Forced from their Missouri home, they moved to Illinois. Again driven from their home, in the very cold winter of 1846, they made the painful trip across Iowa to settle in the Lake Branch at Winter Quarters. Here Gustavus served as a counselor in the bishopric until they were instructed in 1852 by Brigham Young to close the ward, join a wagon train, and make the long trek across the plains.

As a part of the birthday celebration, my brother spent a year searching for the descendants of Gustavus Adolphus Perry. We were amazed at the record he had on the table before us as we celebrated. He had found more than 10,000 descendants of this good man. The number overwhelmed me. Suddenly I realized the value of a good name. In seven to eight generations, his family had sufficient numbers to organize three stakes of Zion.

Each of us has these special accounts in our family histories of the sacrifices that were made for us to be blessed with a knowledge of the gospel. In some families, you may be the first member to join. You become its pioneer family. Therefore you have the obligation to record in your history who brought the converting power of the gospel to you.

A Name and a Birthright

We should pause to consider the value of a good name. A study of the scriptures certainly demonstrates the importance the Lord places on a name and the value it can have for succeeding generations. The most exciting example I can think of is contained in Genesis 17:

“And I will make my covenant between me and thee, and will multiply thee exceedingly. …

“Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee” (vv. 2, 5).

The same promise was given to Abraham’s son, Isaac. Later the blessing that was promised to Abraham and Isaac was given to Jacob. The honor given Jacob was that the Lord caused that his name be changed to Israel—“one who prevails with God” (see Genesis 35:10–12).

Later, as the time drew near for Jacob (or Israel) to die, he called his sons together to bless them and their seed. It was to Joseph that the birthright blessing was given (see Genesis 49:22, 26).

To Joseph the blessing was also given that his descendants would spread unto the utmost bounds of the everlasting hills. This blessing would extend into the latter days, when one named Joseph would be called to bring about a restoration of the fulness of the gospel.

It has always been interesting to me that the Prophet Joseph Smith was the third son of Joseph and Lucy Mack Smith. He had two older brothers, yet the name of Joseph was preserved for him. Who could doubt that his life was the fulfillment of the great promise made to Joseph of old that through his lineage would come that great saving power of the gospel of our Lord and Savior.

The Prophet’s life was all too short, but the contribution he made will last into the eternities. His life was taken from him by a cruel mob on the 27th day of June of 1844. He had fulfilled the prophecy. Joseph, son of Joseph, as had been prophesied in the scriptures, had brought forth the remarkable work in these, the latter days (see 2 Nephi 3:7, 15). Thus we see how the Lord has fulfilled his promise to Abraham’s seed.

The name we have been given is special because it blesses us with a heritage by which we can receive the great promise of the Lord to his children, even the gift of life eternal.

The Spirit of Elijah

It has always been of profound interest to me that the first lesson taught to the Prophet Joseph Smith by Moroni was the absolute necessity of families being sealed together. That message was recorded in Doctrine and Covenants 2:

“Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord.

“And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers.

“If it were not so, the whole earth would be utterly wasted at his coming” (vv. 1–3).

The purpose of Elijah’s mission was the restoration of the sealing power to bind on earth that which will be bound in the eternities to come, thus making operative on earth the ability to perform the ordinances of the gospel for both the living and the dead. This made it possible for the eternal linking of families together.

I have always marveled how the Spirit of Elijah works on men and women when they understand the blessings of an eternal unit. It even spreads to those who do not understand this doctrine. Genealogy, they tell me, has become the number-one hobby in the nation. The Spirit of Elijah almost becomes a contagion among the people as it moves to unite family units together. It is only natural that our thoughts are turned to the history of our families and the sacrifices they made to embrace the gospel of our Lord and Savior.

In addition, President Spencer W. Kimball (1895–1985) taught about the personal benefit of keeping a book of remembrance. He said:

“Keeping journals reminds us of blessings. Those who keep a book of remembrance are more likely to keep the Lord in remembrance in their daily lives. Journals are a way of counting our blessings and of leaving an inventory of these blessings for our posterity” (The Teachings of Spencer W. Kimball, ed. Edward L. Kimball [1982], 349).

What Is the Value of Your Name?

As I have studied the history of my family and have learned how much they sacrificed for the gospel, I have grown to appreciate the value of a good name. It has built within me a greater desire to do what I can do to bring honor to this good family name. It has also impressed upon me the responsibility I have to future generations. If I were to bring dishonor to the name, and if our family continues to grow as it has in the past generations, that influence could cause many to fall away, thus limiting their eternal blessings.

In Proverbs we find that “a good name is rather to be chosen than great riches, and loving favour rather than silver and gold” (Proverbs 22:1).

We cannot isolate ourselves from those around us. Our good name can be a special valued asset worth more than the riches of the world.

Your good name connects you with your past family history. Your righteous living, your example, your teachings, and your worthwhile service will bless numerous people with your vision. It is almost impossible to comprehend the number. May the Lord bless you with a greater understanding of his great plan of happiness and your special role in it. I add my witness that families are important. Your name is special. It is recorded in the histories of our Father in Heaven, and how you value that, how you treat it, will literally affect generations to come. God bless you with the vision that is yours of who you are and the great privilege that is yours to belong to the Church of Jesus Christ.