Perfect Paradox - Chapter 1

There is no salvation in sin, ignorance, or error. “There is no salvation in anything except truth,” taught Elder Bruce R. McConkie (1971), “pure diamond truth, the truth about God and His laws” (p. 129). “The issue is not sincerity of purpose,” he continued (1981), “but one of fact and reality and truth. If we believe the truth, we can be saved; if we believe a lie, we shall surely be damned” (p. 295). For this reason, the Lord sends servants throughout the world to declare truth to a people walking in darkness at noon day (see D&C 95:6). And for this reason, the voice of God is to all men—that we might bring up our children in light and truth (see D&C 93:40).

The first commandments given to Adam and Eve following their fall were that they should love, worship, and serve the Lord their God (see D&C 20:19; compare Moses 5:5). It was the violation of these holy commandments wherein men became carnal, sensual, and devilish (see D&C 20:20; compare Moses 5:13).[1] Moroni identified unbelief as the root cause of wickedness, hardness of heart, and blindness of mind (see Ether 4:13-15). Unbelief is also a course of frustration for those seeking to obtain blessings from their creator. Elder McConkie (1971) wittily explained: “If a man worships a cow or a crocodile, he can gain any reward that cows and crocodiles happen to be passing out this season.” But if a man desires to have the Spirit poured out upon him and possess “power to raise the dead, move mountains, entertain angels, and walk in celestial streets,” he continued, “he must worship the true and living God, in spirit and in truth” (p. 129). Proper worship, then, presupposes a firm belief in, and determined love for, the true and living God and His word.

Since knowing all there is to know about God and His ways is fundamental to perfect worship, and since Christ and His power of redemption rest at the heart of all gospel truths, little could be more important in this introductory chapter than dwelling upon the doctrine on which the atonement rests.

The Author and the Publisher
Similar to any book that goes to press, there is both an Author and a Publisher of the Plan of Salvation. Referring to its Author, Elder McConkie (1989) wrote:

The plan of salvation originated with the Father; he is the author and finisher of our faith in the final sense; he ordained the laws by obedience to which both we and Christ can become like him . . . . It is the Father’s gospel, it became the gospel of the Son by adoption, and we call it after Christ’s name because his atoning sacrifice put all of its terms and conditions into operation (pp. 60-61).

But the words of any author remain hidden and unknown unless published for all to read. Unique to this Author, however, was the requirement that His Publisher become the book upon which His words were written; that He alone would publish salvation (see Isaiah 52:7; compare Mosiah 15:18)![2]

Finally, and most importantly, the Author and Publisher merge into one God to bring to pass one work and one glory (see Moses 1:39). Thus, the Apostle Paul declared the Plan of Salvation to be the “gospel of God . . . concerning his son Jesus Christ our Lord” (Romans 1:1, 3). The Father likewise called it “the plan of Salvation unto all men, through the blood of mine Only Begotten” (Moses 6:62; compare JST John 1:7). And from the Son’s perspective, He is accomplishing and finishing the “will of him whose I am, even the Father, concerning me” (D&C 19:2). In short, God the Father designed and appointed the course, and His Son marked the path and led the way, and “ev’ry point defines to light and life and endless day where God’s full presence shines” (Snow E. R., 1985, p. 195).

Because God, the Highest of all, stands foremost in the Plan of Redemption, the powers of the atonement reside in Him (see Mosiah 15:8; compare Helaman 5:11), the shedding of the blood of His Son is in His covenant (see Moroni 10:33), the gift of the resurrection springs from Him (see Mormon 7:5),[3] and the capacity to save His children, including His Firstborn Son, is vested in Him (see 3 Nephi 27:15; compare 3 Nephi 20:33-35). Immortality and eternal life are His gifts to give (see 2 Nephi 31:20). He is the ultimate object of our worship and the One to whom we must be reconciled (see Jacob 4:11) if we are to obtain these gifts. Concerning His Father’s supreme role in the Plan, the Savior’s own words are most instructive: “I was in the world and received of my Father, and the works of him were plainly manifest” (D&C 93:5). To the Nephites, the Lord further testified:

Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me. 

And my Father sent me that I might be lifted up upon the cross . . . that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged . . . . 

. . . therefore, according to the power of the Father I will draw all men unto me . . . . 

. . . that whoso repenteth and is baptized . . . and . . . endureth to the end, behold, him will I hold guiltless before my Father at that day . . . . 

And he that endureth not . . . the same is he that is also hewn down . . . because of the justice of the Father. 

And this is the word which he hath given unto the children of men (3 Nephi 27:13-18).[4]

These verses visibly support the Father’s superiority and the Son’s complete submission to, and reliance upon, His Father in executing the Plan of Redemption. Wrote the apostle Paul: “For he (Christ) has put all things under his feet. But when he (Christ) saith all things are put under him (Christ), it is manifest that he (Elohim) is excepted, who did put all things under him (Elohim). And when all things shall be subdued unto him (Elohim), then shall the Son also himself be subject unto him (Elohim) that put all things under him (Christ), that God (Elohim) may be all in all” (1 Corinthians 15:27-28; parenthetical comments added). Indeed, even the Son was, is, and always shall be subject to His Father (see Mosiah 15:5).

What does all this mean? It means that our Father is a personal God and is more than a sideline observer in the salvation of His children. His own condescension to sire a Son after the manner of the flesh (see 1 Nephi 11:14-21) evidences His interest in us and the giving of His Son is His manifestation of His love for us (see John 3:16). As we consider Jesus and His atonement in all its facets, the unsurpassed role and power of the Father should always be kept in proper perspective. Without Him, there is no atonement, resurrection, salvation, or life eternal. Without Him, there is no creation, both of things to act or of things to be acted upon.

Despite the seeming clarity with which this doctrine has been taught, the opinion that Christ is the originator of the Plan of Salvation continues to live on. This misplaced view, sometimes encouraged by well-meaning Sunday school teachers, can be spiritually caustic. True, a primeval council was organized and discussions were held (see D&C 121:32). But the Plan of Happiness is as eternal “as the life of the soul” (Alma 42:16), and neither Christ nor Lucifer was its architect. Elder McConkie (1979-1981) confirmed:

One of the saddest examples of a misconceived and twisted knowledge of an otherwise glorious concept is the all-too-common heresy that there were two plans of salvation; that the Father (presumptively at a loss to know what to do) asked others for proposals; that Christ offered a plan involving agency and Lucifer proposed a plan denying agency; that the Father chose between them; and that Lucifer, his plan being rejected, rebelled, and then there was war in heaven. Even a cursory knowledge of the overall scheme of things reassures spiritually discerning persons that all things center in the Father; that the plan of salvation which he designed was to save his children, Christ included; and that neither Christ nor Lucifer could of themselves save anyone (p. 48; Note 3).

The Order of Heaven
Based on scriptural accounts, it appears that Elohim presented a single question to His children: “Whom shall I send?” But, even in this question, I suggest we make a fundamental mistake if we suppose that Elohim was uncertain as to whom He was going to send to carry out His plan, or that He was prepared to commission either Jehovah or Lucifer on the basis of who received popular support from the heavenly councils. The primeval assembly was not an occasion where popular vote determined a winner. Even if 90 percent of the hosts of heaven had preferred Lucifer’s amended offer, Christ would have, nonetheless, been chosen to execute the Father’s plan of redemption to save those few who endorsed it. Elder George Q. Cannon (1956) has properly observed that “the Lord does not look upon men according to their numbers; the importance of His work and His dealings with the children of men is not to be measured by the number of those who adhere to the principles that He proclaims” (p. 336).

The order of heaven is not egalitarian; it is a kingdom with a Sovereign, Perfect King (see D&C 38:21), and Christ was selected in the beginning “that in all things He might have the preeminence” (see Colossians 1:18). All things were created by Him (see John 1:1-3) and for Him (see Colossians 1:16). As such, He is the natural and appointed Heir to His Father’s throne (see Hebrews 1:2). The keys and blessings belonging to the priesthood are vested in the Firstborn (see D&C 68:17; compare Abraham 1:3), the glory of the celestial kingdom is the glory of the church of the Firstborn (see D&C 88:5), and any inheritance or enjoyment of that glory will only come as begotten sons and daughters of the Firstborn (see D&C 93:21-22), for in Him are all the children of God to be called!

Based on the foregoing, I suggest that the Father’s question posed to the heavenly hosts—Whom shall I send?—was not asked merely to show that Jehovah was willing to submit to His Father’s proposals. More so, this inquiry appears to have been a formal request for a sustaining vote to ascertain whether we would endorse Him whom the Father had chosen, and do whatsoever He would command (see Abraham 3:25). “At the first organization in heaven,” Joseph Smith (1976) confirmed, “we were all present, and saw the Savior chosen and appointed and the plan of salvation made, and we sanctioned it” (p. 181). At that juncture, we were far from perfect. Therefore, suggestions from any spirit child, rebellious or not, concerning the Father’s perfect plan would have been superfluous. God knows all and His thoughts cannot be increased or improved upon. He did not then, nor does He now, fancy to be dictated to by men or devils as to the particulars of saving His children. By Him, this same gospel was instituted, and is in operation, not only in this world but in “worlds without number” (see Moses 1:33) “that by [Christ], and through [Christ], and of [Christ] . . . the inhabitants thereof are begotten sons and daughter unto God” (D&C 76:24)—“sav’d by the very same . . . truths, and the very same pow’rs” (Smith J. , 1844, p. 84). In consequence of this conclusion, President Marion G. Romney (1986) taught that “except for [Christ’s] ministry accomplished on this earth, his service and relationship to other worlds and their inhabitants are the same as his service and relationship to this earth and its inhabitants” (p. 46).

The Plan of Happiness

Why should I take so much time to confirm that the Father devised the Plan of Happiness and selected One to make an atonement that ignites all the elements and conditions of His plan? In response to this question, Elder McConkie (1981) taught:

It is helpful, indeed, almost imperative—that those of us who seek to know the deep and hidden things about Christ and his coming first gain an overall knowledge of the plan of salvation. Unless we believe in an Eternal Father who is God, we cannot conceive of a Son of God who is Christ. Unless we know that God created us in his own image, that he is our Father, that he ordained the laws whereby we may advance and progress and become like him, and that those laws are made operative through an infinite and eternal atonement; unless we believe and accept the eternal truths relative to the great plan of redemption, we are in no position to envision the meaning of the prophetic utterances concerning the birth, ministry, death, and resurrection of Christ (pp. 42-43).

To describe the fundamental doctrine that forms the basis of our Father’s plan, Elder McConkie coined the phrase, “The Three Pillars of Eternity.” These three pillars, from which all other gospel principles grow, encompass:

1) God’s creation through His Son,

2) the fall of man, and

3) the atonement of Jesus Christ.

To these pillars, I recommend a foundation upon which they rest—the existence of a Supreme Being who is in and through all things and governs with power, equity, and justice.

Detailing these pillars is beyond the scope of this work. Elder McConkie (1985) has adequately done so in his work, A New Witness for the Articles of Faith (pp. 81-131). However, a concise analysis of this doctrine[5] and its bearing on mankind has been provided by the prophet Moroni and deserves repeating:

But behold, I will show unto you a God of miracles . . . and it is that same God who created the heavens and the earth, and all things that in them are. 

Behold, he created Adam, and by Adam came the fall of man. And because of the fall of man came Jesus Christ, even the Father and the Son; and because of Jesus Christ came the redemption of man. 

And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord . . . [to] stand before his bar . . . . 

And then cometh the judgment of the Holy One upon them (Mormon 9:11-14).[6]

As reflected in these verses, the summum bonum of the Plan of the Eternal God is that He is the father of creation which, in turn, is father to the fall, for which cause an atonement was made through which comes immortality and eternal life. This doctrine is taught nowhere better than in His holy house.

The Law of Heaven

Adding to the preceding, indispensable to the Father’s plan is the existence of law and governance by priesthood power. In what has come to be known as the King Follett Discourse, the prophet Joseph (1976) taught:

God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself . . . . He has power to institute laws to instruct the weaker intelligences, that they may be exalted with himself, so that they might have one glory upon another, and all that knowledge, power, glory, and intelligence, which is requisite in order to save them in the world of spirits (p. 354).

All things denote there is a God (see Alma 30:44). All things testify of divine law; that a Supreme Being presides and brings order and harmony to the universe (see D&C 88:41-47). Among some, it is vogue to allege that God is “subject to law.” Such an assertion is generally believable since God certainly abides His laws. The danger in this logic, however, is its unavoidable and flawed conclusion that law is supreme and that the God of this universe is going about His business governed and constrained by laws and powers over which He has no influence. There is a magnitude of difference between being “subject to” law versus “abiding” law; one denotes dependency and the other expresses supremacy, sovereign will, and dominion. God abides His laws simply because, through the divine exercise of His sovereign will, He chooses to do so. Confirming this, President Anthon H. Lund (1916) witnessed:

We believe that everything is ruled by law. We are thankful that it is so, for otherwise we would live in a world of chance, in a fearful uncertainty of what would happen next. I believe that the material laws that can be traced in the creation had an intelligent will behind them, that the laws themselves were never superior to the will of God. He made those laws, and by His power they became effective to accomplish His purposes. It is to Him that we pray, and we know he is almighty and does hear prayers, and though He uses material laws to carry out His plans, His will was never subjected to the laws, but the laws have ever been subservient to Him (p. 12).

God is not a chemist in a laboratory discovering law, testing the validity of His hypotheses, or awaiting the outcome of His theories. “He hath given a law unto all things” (D&C 88:42), wrote the Prophet—and all means all. Since Deity is omniscient, then there can be no laws of which they are not aware and there can be no eternal laws that they have not instituted. Eternal law is authored, instituted, set in force, and proscribed by its Architect. It neither exists nor acts independent of its Creator and operates only within that sphere in which He has placed it. “The Father and the Son,” stated Elder Orson Pratt (2000), “do not progress in knowledge and wisdom because they already know all things past, present, and to come . . . . The Father and the Son . . . already know as much as any Beings in existence know, or ever can know” (p. 117). Plainly, if we conclude that God is forever learning, then we must also accept that He is forever ignorant. And if we conclude that law is supreme, then law is our god and our present-day form of worship needs serious reformation.

In a revelation that, in part, surpasses mortal comprehension, the Lord reminds us that the law by which all things are governed not only derives its origin from God but, more precisely, is the Light or Spirit of God, which “proceedeth forth from the presence of God to fill the immensity of space—[t]he light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God” (D&C 88:12-13). Through this instrumentality, “He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever” (D&C 88:41). In Him dwells “an infinity of fulness” (see D&C 109:77). Without Him, all life would cease to exist and only chaos would prevail. He acts and is never acted upon, “for all things are subject unto Him, both in heaven and on the earth” (D&C 50:27; compare D&C 132:20). Simply stated, we cannot fully comprehend the nature of God and His knowledge, laws, powers, and attributes and still remain in the flesh. His ways are higher than our ways and His thoughts more lofty than our thoughts (see Isaiah 55:8-9). There is no intelligence, power, might, omnipotence, law, or dominion that excels Him. He is law (see 3 Nephi 15:9) and our Lawgiver (see D&C 38:22) and whatever He says in right! We nurture sterile soil when we strive to humanize God or reduce His attributes to the finite.

Because God is law and omniscient, He possesses the right and the wisdom to proscribe how his children should live. Accordingly, “unto every kingdom is given a law; and unto every law there are certain bounds also and conditions” (D&C 88:38) that by conformance to this law and these bounds and conditions His children might find joy. The extent to which this law and the conditions attached thereto are accepted and obeyed will be the formative factor in determining the measure of our joy. Concerning the law which we must live if we are to obtain a fulness of joy, Elder Wilford Woodruff (1990) taught: “The God of heaven, who created this earth and placed his children upon it, gave unto them a law whereby they might be exalted and saved in a kingdom of glory . . . . It is the will of God that all his children should obey the highest law, that they may receive the highest glory that is ordained for all immortal beings” (p. 10).

The Cooperative Plan of Redemption
The Law of the Gospel, also known as the Law of Christ, comprises a fulness of what is necessary to save, and is perfect.[7] It is this law which the Savior lived and by which, through obedience thereto, He was exalted. This same law was given and is, likewise designed by obedience thereto, to exalt us through this Mediator. This law is the standard by which all will be judged (see Romans 2:16). If we are to be candidates of God’s highest glory, we must abide the fulness of this law for “no man receiveth a fulness of the Father unless he keepeth his commandments” (D&C 93:27). All who abide not the fulness of this law, whether in the world or in the world to come, “must inherit another kingdom . . . for he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory” (D&C 88:21-22).

Faith in Christ, repentance, and complete adherence to the law of Christ is our key that unlocks the door to eternal life. It is they who are sanctified by the law of Christ who shall inherit the celestial kingdom (see D&C 88:17-21). In saying this, I give proper reverence to the grace of God for, despite our best efforts, we are saved and perfected by Him, through Him, and in Him. However, grace does not grant a general dispensation of disobedience to God’s laws, nor does it automatically confer upon us His holiness. Thus, in a universe governed by divine law, it is essential to recognize and accept that grace is God’s key that opens the doors of eternal life; ours is faith in Christ, repentance, and an unconditional surrender to His will and ways. Both keys are needed to open the door to exaltation. “Man alone cannot save himself,” declared Elder James E. Talmage (1917), “Christ alone cannot save him. The plan of salvation is co-operative,” he continued. “The Atonement effected by the Lord Jesus Christ has opened the way; it is left to every man to enter therein and be saved or to turn aside and forfeit salvation. God will force no man either into heaven or into hell” (p. 705).[8] “He commandeth none that they shall not partake of his salvation,” Nephi wrote, (see 2 Nephi 26:24) and “whosoever will come may come and partake of the waters of life freely,” added Alma. But, Alma also added that “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” (Alma 42:27).

Salvation is a coupling of Christ’s atonement with the faith, repentance, and obedience of those who choose to accept Him as their Lord and Master. Christ can of Himself save no one until someone comes forth willing to receive the gifts offered at His hand. Our reaching must reach His reaching. Faith, then, is a principle upon which a great deal of our salvation rests, for the moment we stop believing in Christ, salvation escapes us. We will experience joy only to the extent we receive, in the full sense, God’s laws and are obedient to those laws. Wrote the fallen king in Israel:

The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. 

The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. 

The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. 

More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. 

. . . and in keeping of them there is great reward (Psalms 19:7-11).

Notwithstanding the sweetness of the Lord’s laws and commandments, sin results when we violate, in mortality, those laws and commandments. Elder Joseph Fielding Smith (1970) taught that “all sin, no matter what nature it is, is a violation of a constituted law or commandment and hence is worthy of punishment unless [a] price is paid” (p. 151). No matter how secret or miniscule they may be, we will be held responsible for our personal sins unless the requisite penalty is fully paid. Fortunately, we will be judged “not according to what [we] have not, but according to what [we] have,” declared the prophet Joseph (Smith J. , 1976, p. 389). If we have lived without law, we will be judged without law, and if we have lived with law, we will be judged by law, “for as many as have sinned without law shall also perish without law” (see Romans 2:12). Explaining Paul’s writings, Elder McConkie (1982) posed the following question: “How and by what law will men be judged at the Second Coming? They will be judged by Christ and by his law, which is the gospel,” he responded. Continuing, Elder McConkie noted that gospel law is the standard to which all will be held accountable and the yardstick by which acts in the flesh will be measured:

Indeed, there is no other law by which they could be judged. He hath given a law unto all things. Those who abide the law are justified; those who break the law are condemned. Murder is murder in and out of the Church; sin is sin by whosoever it is committed; evil is evil no matter where it is found. The standard and rule of judgment is the gospel; there is no other . . . . It matters not who they are, whether they are numbered with the saints or have cast their lot with the wicked and ungodly. Christ will judge all men according to his law, which is his gospel (p. 518).

Conclusion
A study of the Son of God and His atonement is an examination of truth, law, justice, judgment, and mercy. It is gaining an awareness of the penalties affixed to broken law and the rewards that attend submission to His law. It is coming to the understanding of how One answered the ends of the law and how we can gain access to, and profit from, His answers to those ends. It is a heartfelt seeking to know both the Author and the Publisher of the Plan of Salvation so “that all men should honour the Son, even as they honour the Father” (John 5:23). I suggest it is the single most important study we can undertake in mortality.

WORKS CITED

Cannon, G. Q. (1956). Gospel Truth (Vol. 1). Salt Lake City: Deseret Book Company.

Lund, A. H. (1916, April 6). Conference Report.

McConkie, B. R. (1971, December). How to Worship. Ensign.

McConkie, B. R. (1979-1981). The Mortal Messiah. Salt Lake City: Deseret Book Company.

McConkie, B. R. (1981). The Promised Messiah: The first coming of Christ. Salt Lake City: Deseret Book Company.

McConkie, B. R. (1982). The Millennial Messiah. Salt Lake City, UT, United States: Deseret Book Company.

McConkie, B. R. (1985). A New Witness for the Articles of Faith. Salt Lake City: Deseret Book Company.

McConkie, B. R. (1989). Sermons and Writings of Bruce R. McConkie. (M. L. McConkie, Ed.) Salt Lake City: Bookcraft.

Pratt, O. (2000). The Seer. Salt Lake City: EBorn Books.

Romney, M. G. (1986, November). Jesus Christ, Lord of the Universe. Improvement Era.

Smith, J. (1844, December 25). Times and Seasons, V.

Smith, J. (1976). Teachings of the Prophet Joseph Smith. (J. F. Smith, Ed.) Salt Lake City: Deseret Book Company.

Smith, J. F. (1970). Seek Ye Earnestly . . . Salt Lake City: Deseret Book Company.

Snow, E. R. (1985). How Great the Wisdom and the Love. Hymns of The Church of Jesus Christ of Latter-day Saints.

Talmage, J. E. (1917, June). The Co-operative Plan of Salvation. The Improvement Era.

Woodruff, W. (1990). The Discourses of Wilford Woodruff. (G. H. Durham, Ed.) Salt Lake City: Bookcraft.

FOOTNOTES

[1] Fallen man, which comes solely because of Adam’s transgression, is distinct from the man who, by rebellion, becomes carnal, sensual, and devilish.

[2] Although often applied to missionaries and those who carry the gospel to the world, this passage most appropriately applies to Christ. He is the Founder and Publisher of Peace and the Messenger of Salvation (see D&C 93:8) in the ultimate and final sense. After Christ, Abinadi applies the title “peacemaker” to all the holy prophets (see Mosiah 15:13-14).

[3] Compare 2 Corinthians 4:14, Acts 4:10, Acts 5:30, Acts 10:40, Acts 13:30, 37, Romans 6:4, 2 Nephi 2:8, and John 5:26.

[4] Compare D&C 20:17-36, 3 Nephi 11:32, and D&C 76:40-43.

[5] Common usage would suggest that where more than one doctrine is noted, reference should be made to these as “doctrines.” However, it is instrumental to note that scriptural references to Christ’s “doctrines” are generally reduced to the singular form of the word, or “doctrine,” thereby, reminding us that all truth is circumscribed into one great whole. References in scripture to “doctrines” are ordinarily a reference to false doctrines.

[6] Compare Alma 18:34-36, 39; Alma 22:12-14; and 2 Nephi 9:6-7.

[7] It is obvious that some things are to be learned after this life such as the powers of creation and resurrection. However, all things necessary to obtain salvation are now provided within the Standard Works and through the Lord’s living oracles.

[8] Elder McConkie (1981) likewise taught that “deliverance was to come through [Christ’s] atoning sacrifice, coupled—in the case of salvation from spiritual death—with obedience on the part of man to the laws and ordinances of His everlasting gospel” (p. 67). Compare McConkie (1982, p. 98).