Samuel, the Lamanite, declared: “And if ye believe on his name ye will repent of all your sins, that thereby ye may have a remission of them through his merits” (Helaman 14:13). Joseph Smith likewise taught, “The first effect of true faith is a sincere, true, and thorough repentance of all sins . . . . Faith is the starting point—the foundation and cause of our repentance”[1] for “in order to be benefited by the doctrine of repentance, we must [first] believe in obtaining a remission of sins.”[2] Thus, following a chapter focused on faith in the Lord, Jesus Christ, it seems only fitting to address the doctrine that is “born of faith” and “operates only in the lives of those who have faith—faith in the Lord Jesus Christ.”[3]
Life is a journey designed to end where it begins—in the presence of God. Following the fall, the Lord drove the man eastward out of Eden and there placed cherubim and a flaming sword to guard the way of the tree of life. To Adam and Eve, the Garden was the sanctuary where God dwelt. Following their expulsion, the voice of the Lord continued to be heard “from the way toward the Garden of Eden”, but they could not see him (Moses 5:4).
As Adam and Eve are types of every man and woman, being driven eastward out of Eden has important symbolic meaning for us. The great city that is spiritually called Sodom and Egypt (see Revelation 11:8) is found in the east. In Hebrew, "Sodom" (Sed-ome') means "to scortch, burnt district", whereas "Egypt", in the Chaldean signifies "that which is forbidden" (Abraham 1:23). These locations are full of idols and treasures where the children of strangers worship the work of their own hands (see Isaiah 2:6-8). Beginning an eastward journey places our back to God and these worldly places in our view. If continued, we will arrive in the plains settled by those whose tents are pitched towards the great city (see Genesis 13:12) that they may partake of the sin that lieth at their door (see Moses 5:23). If we are to return to Eden [4] from whence we came, we must turn and make a westward trek.
That turning must happen at the altar of sacrifice. “Turning away from the world and toward God, toward home,” noted Elder Neal A. Maxwell, “requires of [us] to make what I call the Great Pivot. This Great Pivot begins slowly and tentatively when the mind perceives what is in comparison with what might be. This represents the first tentative steps in the process of beginning to develop ‘the mind of Christ.’”[5] This turning or Great Pivot, as described by Elder Maxwell, is fundamentally what repentance is all about.
The opinions describing repentance are many and varied. Two are particularly prevalent. First, it is quite popular to describe repentance as a list of tasks that must be accomplished before forgiveness can be found including recognition, remorse, confession, restitution, and forsaking.[6] Although changes in behavioral patterns may accompany or evidence repentance, they are not repentance as they lack the similitude that is necessary to constitute true worship. President Ezra Taft Benson properly expressed that “[r]epentance means more than simply a reformation of behavior. Many men and women in the world demonstrate great willpower and self-discipline in overcoming bad habits and the weaknesses of the flesh. Yet at the same time they give no thought to the Master, sometimes even openly rejecting Him. Such changes of behavior, even if in a positive direction, do not constitute true repentance.”[7] Feigning repentance by changing our behavior may result in forsaking sin and embracing a new way of life, but adopting a new way of life is not akin to having a new life in Christ. Thus, Elder Theodore M. Burton suggests that “suffering, punishment, confession, remorse, and sorrow may sometimes accompany repentance, but they are not repentance.”[8]
Second, repentance is frequently defined as “a change of heart.” However, the prophet Samuel taught that “faith and repentance bringeth a change of heart” (see Helaman 15:7). Thus, although repentance involves a change of heart, it cannot be correctly characterized as the change of heart itself. Confirming this, Elder Charles A. Callis noted: “The reward of repentance is a new man, a new birth. Think of the sweet influence that repentance brings. It changes the heart. It makes us feel that we have no more disposition to do evil, but to do good continually.”[9]
Due to the confusion often associated with the foregoing thought, Elder Theodore M. Burton provides a careful analysis of the Hebrew derivation of the word repentance and ultimately concludes that repentance is “turning back to the Lord” or “thoroughly changing or turning from evil to God and righteousness.”[10] This definition accord best with scripture and supports the symbolic turning, or great pivot, that is required if we are to return to God’s presence. Accordingly, the prophet Joseph instructed the elders to “Preach the first principles of the doctrine of Christ—faith in the Lord Jesus Christ [and] REPENTANCE TOWARDS God.”[11] Hence, the Old Testament verses that speak of the LORD "repenting" (e.g., Exodus 32:14) simply mean that he is "turning" from that which He had previously decided "towards" a difference course of action.
The inclination of the natural man is to turn from God. But turning from God is not an event free of independent action. Speaking of the third part of the hosts of heaven that Lucifer turned away from Him in a primeval war, the Lord declares that they did so “because of their agency” (see D&C 29:36). Thus, we act for ourselves when we turn from God and, despite the actions of the tempter, we alone are held responsible for submitting to his will. Conversely, turning back to God is not solely an independent action initiated by regret or a severe pricking of our conscience—for this turning to occur, there must be a divine influence that both instigates and sustains the turning process. For this turning to occur there must also be a willingness to yield to this influence—both an external influence and an internal willingness to be influenced must prevail if turning to God is to have effect. Turning, therefore, is a gift bestowed on those who yield to that divine influence that is turning them.
“Repentance . . . is . . . one of God’s great gifts [12] to man,” taught Elder James E. Talmage. “It is not to be had for the careless asking . . . nevertheless it is given with boundless liberality unto those who have brought forth works that warrant its bestowal.”[13] Repentance requires active participation on the part of the Giver and the receiver of the gift (see D&C 88:33). Elder McConkie confirmed: “Repentance is a gift of God [14] conferred upon those who earn the right to receive it. It comes by obedience to law. In order to repent, men must ‘do works meet for repentance’ (Acts 26:20). It is with repentance as with all the gifts of God: they are bestowed upon worthy recipients and none others.”[15]
Christ’s mercy is uniquely suited “to the conditions of the children of men” (D&C 46:15). This turning is, therefore, uniquely suited to the individual. One may be compelled to turn quickly, almost violently, as in the instances of Paul, the apostle, or Alma, the younger. But most often, turning happens slowly, in mild, quiet, and almost imperceptible ways. President Ezra Taft Benson (1989) remarked: “Finally, we must remember that most repentance does not involve sensational or dramatic changes, but rather is a step-by-step, steady, and consistent MOVEMENT TOWARD godliness” (p. 26). God will not force the human mind and will turn us only insofar as we are willing to yield to His divine influence. Depending upon how much time it takes for one to yield to His gentle persuasions will be the determinate factor as to how long "turning" or repentance will take.
Notwithstanding this uniqueness, there is also common ground among those being turned—it always brings about a spiritual revolution that is then reflected in their outward conduct. Thus, a sincere and complete turning always results in a personal conversion to Christ—a converting of our mind to the mind of Christ (see 1 Corinthians 2:16) and becoming a new creature in Him (see 2 Corinthians 5:17). As one cannot serve two masters, turning from Sodom necessarily devotes us to the cause of Christ, the Master of whom we plainly say that we love (Exodus 21:5).
Having set forth the basic concept of repentance, I have selected two verses from which to more fully develop this doctrine. First, to his sons, Helaman expressed:
And he hath power given unto him from the Father to redeem them from their sins because of repentance; therefore he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto [them] the power of the Redeemer, unto the salvation of their souls (Helaman 5:11).
Second, to the rebellious Nephites, Samuel the Lamanite declared:
But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord. Yea, and it bringeth to pass the condition of repentance (Helaman 14:17-18).
From these selected verses, three fundamental questions arise:
1) What is the power of the Redeemer given from the Father;
2) What are the conditions (plural) of repentance that bring unto us the power of the Redeemer; and
3) What is the condition (singular) of repentance?
The Power of the Redeemer
While serving as a counselor in a ward bishopric, I witnessed the power of the Redeemer to turn a soul back to Him. Even though my prior mission experiences had given me ample opportunity to view personal transformation as converts prepared for baptism, I had never before observed, as I did in this instance, what Elder Boyd K. Packer (1995) describes as “The Brilliant Morning of Forgiveness” (pp. 18-21).
The ward we were living in at the time was a mix of traditional families—newly-weds busy with their educational pursuits, and a healthy dose of eighty-two elderly widows. Our small family fit squarely into the group struggling to complete school. One Sunday afternoon following our meetings, I greeted a young sister who I will refer to as Beth. We met for the first time as she was exiting the bishop’s office. She looked no older than 21 and malnourished. I was certain she had come seeking financial assistance. After all, we lived in the “poor part of town” and were accustomed to and welcomed such visits from the less fortunate.
After we greeted, Beth quickly exited the building. Several minutes later, the bishop invited me into his office to discuss, what I thought would be, various ways to assist Beth out of her financial predicament. I was quite surprised when the bishop confided that Beth had come in to resolve certain sins in her life and he asked if I he would be available the following Sunday to participate in a disciplinary council to be held in Beth’s behalf. I had never before participated in a disciplinary council and shrank from the prospect of being involved in evaluating another’s standing in the Church. Without much comment, I acknowledged that I would be available, but I was I was distressed throughout the week with the thought of my involvement in the upcoming council.
The following Sunday, our bishopric convened the council as scheduled. Beth walked into the office and quietly and amiably acknowledged each of us. A spirit of peace settled upon us as we opened the council with prayer and afterwards asked Beth to relate details of her life. Beth was the product of good parents and experienced a rather normal childhood. Notwithstanding, in her early youth she departed from the path less traveled and began to participate in drug and alcohol abuse and illicit sexual behavior. At age 20 and following several abortions, she was a single mother of two children and in a third illicit relationship. She quietly wept as she related her experiences.
How was it possible for her to recover, I thought? The sins in her life had quickly created deep emotional and spiritual wounds—even her physical appearance exposed the tragic life she had followed.
After confessing her sins and expressing a sincere desire to return to the Lord, Beth was invited by the bishop to wait in the foyer as we discussed her situation and sought the Lord’s guidance for a decision that would serve her best. In response, she stood and began to leave. Then—hesitating, she turned about and addressed the bishop: “When you are considering what needs to be done with me,” she said, “please remember that I want to start over again. I want to be excommunicated.” With that, she turned and exited the office.
We all sat quiet for a moment as we privately pondered her words. I have since shed tears many times thinking of her request. What humility. What courage and insight. At a time when others similarly situated might have been anxious about receiving too harsh of a judgment, this young woman was willing to probe her spiritual sores and request a bandage sufficient to cover her gaping wounds. Beth was not solely concerned about her church membership—she was genuinely troubled by her sins. She was in the depths of sorrow and humility. Her heart was broken and her spirit contrite. She was seeking repentance no matter the cost. She had exhausted all other avenues for finding peace and finally discovered that, if peace was to be found, it was to be found in her Redeemer.
The decision of the council was excommunication. Beth was thrilled with the prospect of starting over and thanked us as she left that evening. In the ensuing months, I took special notice as Beth turned to the Lord and confirmed her discipleship. Quietly, devoid of pomp and circumstance, she renewed her activity in the Church and there appeared remarkable changes in her life. I watched as a smile returned to her face and inner peace was restored. To those unfamiliar with her prior circumstances, the change she was undergoing may not have been noticeable, but to me it was a living testimonial of the power of the Redeemer. As weeks and months passed, her transformation became miraculous and complete. Although she was still burdened with the difficulties that accompany single motherhood, she no longer carried the burden of sin.
From this and other similar experiences, I have learned several important principles. First, as cited by President Ezra Taft Benson (1986), I hasten to recall that which was taught by President Kimball : “The man who resists temptation and lives without sin,” he stated, “is far better off than the man who has fallen, no matter how repentant the latter may be” (p. 45). It is unwise to commit sin only to discover what it is like to bathe in the blood of Christ (see Romans 6:15-16). Sin is an awful monster and master; its consequences are destructive and often unyielding. Thus, President Kimball concluded: “How much better it is never to have committed sin” (Benson, 1986, p. 45)![16] Notwithstanding, it was also confirmed to me that the power of the Redeemer can turn us back to God notwithstanding very serious transgressions.[17]
Prior to reciting the Allegory of the Olive Trees, Jacob recounted how certain men of Israel rejected Christ, the only stone upon which they could build a sure foundation. Jacob followed with the very question that elicited the allegory: “And now, my beloved,” he asked, “how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner” (Jacob 4:17)? In response to his own question, Jacob related the Allegory not only to recount Israel’s history but to also demonstrate how patiently the Lord of the vineyard cleaves unto His children. All the day long, the Lord stretched forth His hand and nourished His vineyard, and digged about it, and pruned it, and dunged it (Jacob 5:47), and notwithstanding the corruption of His vineyard, patiently spared it “a little longer.” Afterwards, in response to his question that spawned the allegory, Jacob besought Israel to repent “and come with full purpose of heart, and cleave unto God as he cleaveth unto you. And while his arm of mercy is extended towards you in the light of day, harden not your hearts” (Jacob 6:5).
How can we, after having rejected the Sure Foundation through sin, ever build upon it? How can we be turned to that God whom we’ve offended? In the words of Jacob, we must repent and come unto God with full purpose of heart and cleave unto Him as He cleaveth unto us.[18] As I consider what it means to cleave unto God, I can’t but help see images of a father surrounded by children who are declared guilty of treason and sentenced to death. Recognizing their situation, they painfully cleave to their father begging that he rescue them from the slaughter. Such an image denotes things as they really are.
Second, because of Beth’s experience, I came to the realization that God’s mercy is not so much the product of our deeds as it is the result of our faith and repentance. No mortal has the innate ability to turn to God, for our natural inclination is to enjoy the world around us. Beyond Beth’s personal devices and efforts, there was a Benefactor whose influence upon her was remarkably evident. What was this power that rescued her? It was the grace given to the Redeemer from the Father.
In a vision given on February 16, 1832, Joseph Smith and Sidney Rigdon saw that an angel of God, who was in authority, rebelled against the Only Begotten Son and “sought to take the kingdom of our God and His Christ” (see D&C 76:25-29). Confirming Lucifer’s antagonism demonstrated in the primeval life, the Lord said: “for he rebelled against me, saying, Give me thine honor, which is my power” (D&C 29:36-37). The Lord likewise revealed to Moses that Satan “sought to destroy the agency of man . . . and also that I should give unto him mine own power” (Moses 4:3). Among verses that characterize the power that Satan sought, two are most interesting. In a revelation given to the prophet in December 1832, the Lord describes this power as the “[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 88:13). In an earlier revelation, the Lord makes it equally clear that the light of Christ is conceptually equivalent to the power of God. Speaking of those who attain to a fulness of the holy priesthood, the Lord declared: “Wherefore, he is possessor of all things; for all things are subject unto him, both in heaven and on the earth, the life and the light, the Spirit and the power, sent forth by the will of the Father through[19] Jesus Christ, his Son” (D&C 50:27).
The life, the light, the Spirit, and the power, as one instrumentality by which God enlightens and quickens us, is sent forth by the will of the Father through Christ, His Son. Mormon taught that this power—given to every man to discern right from wrong—enlarges, enlightens, entices, invites, inspires, persuades, and strives with man (Moroni 7:13-18).[20] This power is also the agency by which the Redeemer turns us to God—it is the power by which Beth was rescued. And although scriptures variously describe this power as the instrumentality by which we are enlarged, enlightened, enticed, and inspired, Elder McConkie (1985) taught that “it is in reality the agency through which the Lord himself does all these things” (pp. 257-259). Thus, the Savior explained to the Nephites: “The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities” (3 Nephi 20:26).
Repentance, therefore, is a work of the Spirit upon one who yields to its gentle, but constant influence.[21] Repentance is “receiving of the Spirit of Christ unto the remission of [our] sins” (D&C 20:37). It is a personal experience with Christ. Yielding to this light will bring us to Him whose light this is. Like King Lamoni, that light which lit up in his soul and overcame his “natural frame” (see Alma 19:6) will likewise overcome our “natural man” if we will but yield to it (see Mosiah 3:19).
Sadly, it is easy to get caught in the trap of thinking that repentance is a personal accomplishment. We somehow take to thinking that God’s arm is as short as ours (see D&C 35:8) and that He can accomplish no more than we can. And so, after offending God, we immediately set out to rid ourselves of the burdens we’ve fashioned without realizing that only Christ can fix the messes we make and relieve us of the burdens we’ve fashioned in the slime pits of Babylon (see Genesis 11:2). He who is our Creator is capable of repairing anything of His that gets broken and turning those who need turning.[22] Thus, our unbroken prayer should ever be, “Turn thou us unto thee, O Lord, and we shall be turned” (Lamentations 5:21).[23]
Importantly, the scriptures teach that this power or influence to turn us “will not always strive with man” (2 Nephi 26:11) and that he that will not yield to the enticing of this Holy Spirit, “from him shall be taken even the light [or power] which he has received” (D&C 1:33).[24] Elder Talmage (1984) confirmed that repentance is the “testimony of the Spirit in our heart. If [we] hearken not unto the monitor,” he continued, “it will leave [us] for that Spirit of God strives not ever with man” (p. 114). Thus, Elder Talmage concluded that “when man forfeits [the Light of Christ] he loses the power to repent; he can’t turn away from his sins with a contrite heart and with a desire to forsake them, once and for ever.”[25]
The light, life, Spirit, and power is subject to God (D&C 50:27). With it, He can enlighten and quicken our understandings. At His choosing, He can also hold it from the inhabitants of the earth (D&C 63:32). Thus, “willful persistency in sin,” stated Elder Talmage, “may lead to the loss and forfeiture of the ability to repent.”[26] Such is the awful state of sons of perdition, “for [God] hath made it impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they should fall away, to be renewed again unto repentance” (JST Hebrews 6:4-6).[27] As the final scenes of destruction among the wicked Nephites confirm, when the Spirit of the Lord ceases to strive with men, they are left without Christ and God in the world and are driven and led about by Satan as “chaff is driven before the wind, or as a vessel is tossed about upon the waves, without sail or anchor, or without anything wherewith to steer her; and even as she is, so are they” (Mormon 5:16-18).[28] Bound by the consequences of their evil choices, the gifts of faith and repentance forsake such and they remain without hope for Satan doth seal them up and they are left to “struggle for their lives without calling upon that Being who created them” (Mormon 5:2).[29]
Come unto Jesus, ye heavy laden,
Careworn and fainting, by sin oppressed.
He’ll safely guide you unto that haven
Where all who trust him may rest, 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, to day.
Come unto Jesus; He’ll surely hear you,
If you in meekness plead for his love.
Oh, know you not that angels are near you
From brightest mansions, above?
Come unto Jesus from ev’ry nation,
From ev’ry land and isle of the sea.
Unto the high and lowly in station,
Ever he calls, “Come to me, to me.”[30]
The Conditions of Repentance
As a consequence of His intercession, Christ was accorded the rights of mercy upon the children of men (see Moroni 7:27). Even the Father will not skirt the Lord’s atonement and extend mercy outside its claims (see Alma 12:33-34). From this it follows that if the ends of the law are to be answered for us and mercy extended, we must rely on Him who answered those ends (see 2 Nephi 9:21) and satisfy His terms.[31] Thus, Alma taught that “according to justice, the plan of redemption could not be brought about only on conditions of repentance of men in this probationary state; for except it were for these conditions, mercy could not take effect” (Alma 42:13).[32] What are these conditions of repentance that bring about mercy?
Looking to the manner in which our ancient progenitors worshipped God is useful in answering this question. As a token of the covenant that He would give unto His children eternal life, God instituted the law of sacrifice. This law was given to emulate the sacrifice of His Son—shedding the blood of His Firstborn was in the covenant of the Father (see Moroni 10:33); it is the symbol and the means of our redemption. And as God the Father was willing to observe His covenant by a sacrifice borne of love (see John 3:16), so we must observe our covenants (see D&C 97:8) by an appointed sacrifice (see D&C 132:8-10) borne of love. Thus, in response to their covenant of obedience that they would love, worship, and serve God (see D&C 20:19) and “live by every word that proceedeth forth from [His] mouth” (D&C 84:44),[33] God gave unto Adam and Eve a commandment whereby they might observe this covenant—they were to offer the firstlings of their flock in similitude of the sacrifice of the Only Begotten Son (see Moses 5:5, 8). Based on the scriptural record, these altar sacrifices were of three kinds: sin offerings, burnt offerings, and peace offerings.[34] Concerning each of these ritual sacrifices, the LDS Bible Dictionary notes:
Sin Offerings “The fundamental idea of sin and trespass offerings was atonement, expiation. They implied that there was a sin, or some uncleanness akin to a sin, that needed atoning for before fellowship with Jehovah could be obtained.”
Burnt Offerings The burnt offering, also known as the continual burnt offering because it was offered twice daily, implied sanctification. Therefore, “the characteristic rite was the burning of the whole animal on the altar.”[35]
Peace Offerings “Peace offerings, as the name indicates, presupposed that the sacrificer was at peace with God; they were offered for the further realization and enjoyment of that peace.”[36]
Thus, atonement, sanctification, and fellowship were the prescribed order and manner in which our forefathers were to approach the Lord. In our day, it is no different—atonement and sanctification must precede fellowship with God.
Introducing the law of the New Testament and announcing His fulfillment of the Mosaic Law, the Lord declared:
And ye shall offer up unto me no more the shedding of blood, yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings.
And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost (3 Nephi 9:19-20).[37]
These conditions of a broken heart and contrite spirit are the fruits we must present to qualify for the sweet gift of repentance (see Matthew 3:8). They are the named conditions by which the ends of the law are answered for us (see 2 Nephi 2:7) and form the law of sacrifice we covenant in sacred places to live. They are the necessary conditions that must exist before we will yield to the enticings of the Holy Spirit and allow it to turn us. If offered in similitude of the Holy Sacrifice, the rending of our heart will be the product of those things that caused the Lord’s own heart to break including great mental stress, poignant emotions of grief, and an intense spiritual struggle.[38] If offered in similitude of the Holy Sacrifice, just as Christ was exceedingly sorrowful (see Matthew 25:38) and poured out his soul unto death (see Mosiah 14:12), so our sorrow will be the sorrow He endured[39] and breaking our heart will be “nigh unto death” (see Mosiah 27:28), result in the death of the old man (see Ephesians 4:22),[40] and we will become a new man in Christ, for a broken heart is incapable of preserving the life it once supported.[41] If offered in similitude of the Holy Sacrifice, our bending to suffer tribulations in the name of Christ (see D&C 138:12-13) and to suffer the will of the Father in all things (see 3 Nephi 11:11) will be complete and absolute.[42] Thus, if offered in similitude, our sacrifice of a broken heart and contrite spirit will effect both atonement and sanctification and bring unto us the power of the Redeemer (see Helaman 5:11).
Regrettably, several factors obstruct our ability to offer a sacrifice in the prescribed manner—most notably, unbelief and hardheartedness. A determined belief in Christ engenders every virtue and solicits every divine gift. Unbelief, on the other hand, is the prolific parent of sin and the very mainspring of all corruption (see D&C 123:7). It veils the earth with a darkness (see Moses 7:26) that causes silence to reign (see D&C 38:11-12). Unbelief always strikes at the foundations of faith, seeking to replace revelation with emotion, covenant-making with intellectual bargaining, and worship with idolatry. It “is an iron yoke, it is a strong band; it is the very handcuffs, and chains, and shackles, and fetters of hell,” wrote Joseph Smith (D&C 123:8). “Oh! Sirs, believe me,” spoke Reverend Charles Spurgeon, “could you roll all sins into one mass; could you take murder, and blasphemy, and lust, and adultery, and fornication, and every other thing that is vile, and unite them all into one vast globe of black corruption, they would not equal even then the sin of unbelief. This is the monarch sin, the quintessence of guilt; the mixture of the venom of all crimes; the dregs of the wine of Gomorrah: it is the A-1 sin; the master-piece of Satan; the chief work of the devil.”[43]
Moroni identified unbelief as the cause of wickedness, hardness of heart, and blindness of mind and the reason why the greater things and knowledge are hid up (see Ether 4:13-15).[44] Concerning this satanic masterpiece, Moroni’s father continued: “And now I speak unto all the ends of the earth—that if the day cometh that the power and gifts of God should be done away among you, it should be because of unbelief. And wo unto the children of men if this be the case; for there shall be none that doeth good among you, no not one. For if there be one among you that doeth good, he shall work by the power and gifts of God (Moroni 10:24-25). Thus, unbelief, Reverend Spurgeon explained, is an insidious monster that renders men and women incapable of performing any good work, for whatsoever is not of faith is sin (see Romans 14:23). Every other crime only touches God’s territory; violating only the laws He has given. But unbelief is a personal attack upon the Lawgiver Himself. It “aims a blow at his divinity, impeaches his veracity, denies his goodness, blasphemes his attributes, maligns his character; therefore, God, of all things, hates first and chiefly, unbelief, wherever it is.”[45] Mormon concluded that absent faith “awful is the state of man, for they are as though there had been no redemption made” (Moroni 7:38).[46]
If unbelief is the parent of sin, hardheartedness is its soldier. With a passion equal to none, hard hearts cultivate sin and guard it from all intruders. Ordinarily, hardness is a trait that denotes strength. We metaphorically refer to things that are capable of extraordinary endurance as being harder than diamonds or stronger than steel. But the hardest things in this world do not consist of material or element. Human hearts can be harder than diamonds. Hearts that are truly hardened can even withstand the fires of hell and, thus, other than breaking the bands of death, the hardhearted remain as though there had been no redemption made (see Alma 11:40).[47]
Whether individuals are faithless or hardhearted makes little difference for “salvation cometh to none . . . except it be through repentance and faith on the Lord Jesus Christ” (Mosiah 3:12).[48] Is it any wonder that faith in the Lord and repentance are the first principles of the gospel and are set as guiding doctrines in our salvation? Those who deny these gifts do so at their peril as power is given to “seal both on earth and in heaven, the unbelieving and rebellious . . . up unto the day when the wrath of God shall be poured out upon the wicked without measure” (D&C 1:8-9).[49]
When it comes to the heart, strength is to be found in its tenderness and ability to ultimately break and allow that which has been brought unto the heart (see 2 Nephi 33:1) to enter in. “He that is weak among you hereafter shall be made strong,” declared the Lord (see D&C 50:16). Broken and weak hearts become strong as they permit the Holy Spirit, whose purpose is to edify and strengthen, to enter in (see D&C 50:17-22).[50]
The Condition of Repentance
If, because of a broken heart and contrite spirit, we yield to the enticings of the Holy Spirit, Christ will turn us to face God so that we may be brought back into His presence. This is the condition of repentance (see Helaman 14:17-18)—being brought back into the presence of God. As recompense for rending our heart and surrendering our will, God will also grant us a new heart free from any disposition to do evil (see Mosiah 5:2) and capable of sustaining the new man in Christ (see Ephesians 4:24). He will also baptize us with fire and with the Holy Ghost (see 3 Nephi 9:20) signaling the third element of altar sacrifice—fellowship with God. Thus, through atonement and sanctification—symbols of the sin and burnt offerings—the peace offering and fellowship with God results.
However, breaking our heart, surrendering our will, and being turned to the Lord does not mean that we are no longer free according to the flesh. There is never a time when we are not free to choose “liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the power and captivity of the devil” (2 Nephi 2:27). Thus, any swerving on our part will only turn us away (see 1 Timothy 1:6).[51] Like Nephi, our resolve to follow Christ must be made with full purpose of heart, acting no hypocrisy and no deception before God (see 2 Nephi 31:13). We can only steer our life in one direction—we cannot be partially turned to the Lord and make a split decision to follow Him and yet stay firmly planted with our face towards Sodom. If we are facing the Lord squarely on so that nothing else is in our view, there are no problems that will be permanently wrong. Conversely, if our view is amiss and fragmented, there are no good things that will be permanently right. Fragmentary, or half-hearted, turning is not repentance. A gift can be either affirmatively received or wholly rejected, but it cannot be both. Thus, when it comes to turning, we cannot compartmentalize our life and decide that we will be turned to Christ in some areas and excuse other areas from that process. Like King Lamoni’s father, we must be willing to give away all our sins to know God (see Alma 22:18).
Nor ought we to plan our sins with forethought to repentance. Such careless consideration for the blood of Christ hardly qualifies us for His mercy. President Benson noted: “It is not pleasing to the Lord prior to a mission, or at any other time, to sow one’s wild oats, to engage in sexual transgression of any nature, and then to expect that planned confession and quick repentance will satisfy the Lord.”[52] “I would thou wert cold or hot,” declared the Master. “So then, because thou art luke-warm, and neither cold nor hot, I will spue thee out of my mouth” (Revelation 3:15-16). Only whole-hearted yielding to Christ will make us whole.[53] Thus, one of the first steps towards complete repentance will be to stop doing those things that keep us from being turned to God. Sincere repentance, summarized President Joseph F. Smith, requires “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.”[54]
The greatest moments in our lives will be when we have to deal with the Savior directly, and receiving the gift of repentance is one of those times. This gift is sprinkled with His blood and so it is one of His most precious gifts. It is hand-crafted and hand-delivered. By emulating the Savior’s sacrifice in bringing forth a broken heart and contrite spirit, we qualify ourselves for this gift wherein we are turned to God to make the journey back into His presence. When we have accepted this gift, we will be further rewarded with a new heart, fellowship with God through the Holy Ghost, and a “joy which none receiveth save it be the truly penitent and humble seeker of happiness” (Alma 27:18). Thus, the new heart will not come as an endowment of unwarranted grace. Rather, it will come only as we receive those gifts that precede and bring this change of heart. Therefore, as many as have come to this change of heart, we “know of [ourselves] are firm and steadfast in the faith, and the thing wherewith they have been made free” (Helaman 15:8).
Precious Savior, dear Redeemer, we are weak but thou art strong;
In thy infinite compassion, stay the tide of sin and wrong.
Keep thy loving arms around us; keep us in the narrow way.
Precious Savior, dear Redeemer, let us never from thee stray.[55]
WORKS CITED
Benson, E. T. (1986, May). To the "Youth of the Noble Birthright". Ensign, pp. 43-45.
Benson, E. T. (1989, October). Ensign.
McConkie, B. R. (1985). A New Witness for the Articles of Faith. Salt Lake City: Deseret Book Company.
Packer, B. K. (1995, November). The Brilliant Morning of Forgiveness. Ensign, pp. 18-21.
Talmage, J. E. (1984). A Study of the Articles of Faith. Salt Lake City: Deseret Book Company.
FOOTNOTES
[2] Smith, Joseph, Encyclopedia of Joseph Smith’s Teachings, 242.
[3] McConkie, Bruce R., A New Witness for the Articles of Faith, 217.
[4] Today, temples are a microcosm of Eden. Like Eden, they face east (see Ezekiel 47:1) and from them the voice of the Lord is heard. Like Eden, temples are sanctified and consecrated to be holy—a place where God’s presence may continually be (see D&C 97:16). Like Eden, no unclean thing should enter these holy sanctuaries (see D&C 97:15, 17). And like Eden, we must journey to the temple if we are to return to God’s presence.
[8] Burton, “The Meaning of Repentance,” Ensign, August 1988, 7. Most appropriately, such steps are fruits of faith—the foundation and cause of our repentance—that qualify us for repentance. They are the “works that warrant its bestowal” (see Talmage, A Study of the Articles of Faith, 103).
[9] Callis, Conference Report, October 1941, 83. It is noteworthy that the change of heart described in Mosiah 5:2 whereby we have no further disposition to do evil is distinct from the sanctified condition described in Alma 13:12 wherein the people could not look upon sin save it were with abhorrence.
[11] Smith, Joseph, History of the Church, 3:396. It is unfortunate that the phrase “repentance towards God” has been lost to Mormon conversation for it best describes the process of repentance.
[13] Talmage, A Study of the Articles of Faith, 103.
[14] The fact that repentance is a gift of God might discourage some into thinking that obtaining this gift is beyond their capacity. But if we come forth with a broken heart and contrite spirit, I think we will personally learn, as the prophet Joseph taught, that “our Heavenly Father is more liberal in His views, and boundless in His mercies and blessings, than we are ready to believe or receive” (see Smith, Joseph, Teachings of the Prophet Joseph Smith, 257).
[15] McConkie, Bruce R., A New Witness for the Articles of Faith, 217. Compare Acts 18:11 and Alma 42:22.
[16] We also learn from the exploits of King Saul, it is better to obey than sacrifice (see 1 Samuel 15:22). Since the conditions of repentance is the Lord’s present-day law of sacrifice, we might as well conclude that it is better to obey than repent.
[17] Elder Packer (1995) teaches: “Save for those few who defect to perdition after having known a fulness, there is no habit, no addiction, no rebellion, no transgression, no offense exempted from the promise of complete forgiveness” (p. 19). Likewise, addressing those once involved in serious transgression, the apostle Paul wrote: “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you. But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Corinthians 6:9-11). The prophet Joseph Smith (1997) simply taught that “all sins shall be forgiven, except the sin against the Holy Ghost; for Jesus will save all except the sons of perdition” (p. 574). Being “saved,” in this case, does not necessarily mean exaltation.
[18] Care should be taken not to misunderstand as forgiveness neither assures exaltation nor necessarily satisfies the full penalty for personal sin. Except for sons of perdition, all will eventually receive forgiveness. This promise of pardoning is not reserved only for Celestial candidates, but is extended to terrestrial (see Moses 7:39) and telestial (see D&C 138:58-59) candidates as well. Thus, Elder Packer (1995) appropriately notes that “forgiveness does not, however, necessarily assure exaltation, as is the case with David (see D&C 132:38-39; see also Ps. 16:10; Acts 2:25-27; Teachings of the Prophet Joseph Smith, p. 339)” (p. 19; footnote #15). Compare Acts 3:13-19.
[19] D&C 88:6 provides good reason why this light is sent forth through the Son—that He might be in all and through all things.
[21] As desirable as repentance is, “repentance is a thing that cannot be trifled with every day,” taught Joseph Smith. “Daily transgression and daily repentance is not that which is pleasing in the sight of God” (see Smith, Joseph, History of The Church of Jesus Christ of Latter-day Saints, 3:379). Likewise, Elder Hugh B. Brown (1956) taught that “when we speak of the continual need of repentance, let it not be understood that we refer to a cycle of sinning and repenting and sinning again” (p. 102).
[22] With these statements, I do not wish to diminish the importance of personal effort needed to qualify for the gifts of God. Rather, I only desire to underscore the important of Christ in the repentance process.
[25] Talmage, Conference Report, October 1913, 121.
[26] Talmage, The House of the Lord, 57.
[27] Joseph Smith taught that “David sought repentance at the hand of God carefully with tears, for the murder of Uriah”. Notwithstanding, the prophet declared that “he could only get it through hell” (see Smith, Joseph, Teachings of the Prophet Joseph Smith, 339). For David, repentance could not be found (see D&C 109:50) as the gift was not offered to the fallen servant during his mortal sojourn.
[28] Compare Helaman 13:8-11. A worthy demonstration that repentance can be withheld from individuals is shown in the instance of the four angels who are to be loosed from the bottomless pit at the sound of the sixth trump (see JST Revelation 9:14). By these, a third part of men are to be killed (see Revelation 9:18). Following such destruction, one would think that those who narrowly escape death will eagerly repent and return to the Lord. But the scripture tells us that “the rest of men which were not killed by these plagues yet repented not of the works of their hands . . . . Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts” (Revelation 9:20). Explaining why these men will not repent, Elder McConkie wrote: “Repentance is a gift of God; it follows faith; and the tares among men, who are being prepared for the burning, are without God in the world and have no faith”(see McConkie, Bruce R., The Millennial Messiah, 387).
[30] Huish, “Come Unto Jesus,” Hymns of the Church of Jesus Christ of Latter-day Saints, 117.
[34] Some might conclude that these three ritual sacrifices were introduced only with the Law of Moses. However, all the animals of the ritual sacrifices appear in Genesis 15:9 during the Abrahamic dispensation and Isaac himself was to be a “burnt offering” unto the Lord (see Genesis 22:2). Furthermore, specific reference is made to each of the ritual sacrifices prior to the time that the law of carnal commandments was given to Israel (see Exodus 18:12; Exodus 29:14, 18, 28; and Exodus 32:6).
[35] Sanctification is always connected to completeness. Thus, the scripture states: “And we know also, that sanctification through the grace of our Lord and Savior Jesus Christ is just and true, to all those who love and serve God with all their mights, minds, and strength,” (D&C 20:31) or, in other words, with their complete souls.
[36] See LDS Bible Dictionary, 766-767.
[38] Suggesting that Jesus died of a broken heart, the Psalmist wrote: “Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none” (Psalms 69:20). Sharing this sentiment and describing the manner in which the Lord’s heart was broken, Elder James E. Talmage noted: “Great mental stress, poignant emotion either of grief or joy, and intense spiritual struggle are among the recognized causes of heart rupture” (Talmage, Jesus the Christ, 669).
[39] President Ezra Taft Benson taught: “Godly sorrow is defined as a sorrow that leads us to repentance. Godly sorrow is a gift of the Spirit. It is a deep realization that our actions have offended our Father and our God. It is the sharp and keen awareness that our behavior caused the Savior, He who knew no sin, even the greatest of all, to endure agony and suffering. Our sins caused Him to bleed at every pore. This very real mental and spiritual anguish is what the scriptures refer to as having ‘a broken heart and a contrite spirit’ (see 3 Ne. 9:20; Moro. 6:2; D&C 20:37; 59:8; Ps. 34:18; 51:17; Isa. 57:15). Such a spirit is the absolute prerequisite for true repentance” (see Benson, “A Mighty Change of Heart,” Ensign, October 1989, 4).
[41] “Under this new covenant that came in with Christ,” noted President J. Reuben Clark, Jr., “the sinner must offer the sacrifice out of his own life, not by offering the blood of some other creature; he must give up his sins, he must repent, he himself must make the sacrifice . . . so that he would become a better and changed man” (see Clark, J. Reuben, Jr., Behold the Lamb of God, 107-108).
[42] Alluding to the burnt offering and the giving of one’s complete will to God, Mormon invited: “And now, my beloved brethren, I would that ye should come unto to Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him” (Omni 1:26; compare 2 Nephi 25:29).
[43] Spurgeon, Spurgeon’s Sermons, 2:54.
[45] Ibid, 2:61.
[46] “A fearful form of unbelief, stated Dr. Spurgeon, “is that doubt which keeps men from coming to Christ; which leads the sinner to distrust the ability of Christ to save him; to doubt the willingness of Jesus to accept so great a transgressor” (see Spurgeon, Spurgeon’s Sermons, 2:53). Compare Alma 33:20.
[52] Benson, Ensign, May 1986, 44-45.
[53] Elder Spencer W. Kimball gave the following wise counsel: “In connection with repentance, the scriptures use the phrase, ‘with all his heart’ (see D&C 42:25). Obviously this rules out any reservations. Repentance must involve an all-out, total surrender to the program of the Lord. That transgressor is not fully repentant who neglects his tithing, misses his meetings, breaks the Sabbath, fails in his family prayers, does not sustain the authorities of the Church, breaks the Word of Wisdom, does not love the Lord nor his fellowmen. A reforming adulterer who drinks or curses is not repentant. The repenting burglar who has sex play is not ready for forgiveness. God cannot forgive unless the transgressor shows a true repentance which spreads to all areas of his life” (see Kimball, The Miracle of Forgiveness, 203-204).
[54] Smith, Joseph F., Gospel Doctrine, 100.
[55] Palmer, “Precious Savior, Dear Redeemer,” Hymns of the Church of Jesus Christ of Latter-day Saints, 103.
a word that is derived from the Hebrew primitive root "'ashar", which means "to be or become rich or wealthy" (see Strong's Exhaustive Concordance. Note further that the tithe given is tithed again and that this second tithe, or tithe of the tithe, is sanctified and made holy. This is fully outlined in Numbers 18, wherein, the Lord spoke to Aaron, saying:
Thus, when, in Hebrews 7:8, the apostle Paul shifts his attention from writing about those Levites chosen to collect the temporal tithe to the tithes received "of whom it is witnessed that he liveth," he is clearly shifting from speaking of a tithe comprised of an individual's increase to one comprised of God's people. Explaining this shift from a collection of the temporal to the spiritual tithe, the apostle Paul notes in verse 12:For the priesthood being changed, there is made of necessity a change also of the law (Hebrews 7:12).
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In pop culture, this verse has been rendered as an assurance that all who faithfully pay their tithes shall not be burned at the Lord’s coming. At times it is even referred to as “fire insurance” for all who comply. However true this assertion may be, such verses, like an onion, often contain concealed messages that are discovered only as the outer layers are peeled away. Elder Packer comments that "for His own reasons, the Lord provides answers to some questions, with pieces placed here and there throughout the scriptures. We are to find them; we are to earn them. In that way sacred things are hidden from the insincere." (Packer, Boyd K., The Mystery of Life, General Conference, October 1983). This verse, in particular, contains a subtle, yet most important, message that can only be discovered when we peel the onion and view it in light of this law as practiced by early Israel. In connection therewith, Leviticus 27 provides wonderful insight:
As noted, the manner in which the tithe of the flock was selected in antiquity presages the manner in which the Good Shepherd will select from among His flock the tenth, or riches, who shall abide the day of His coming. The God of our Fathers was never really interested in amassing storehouses filled with perishable goods—the tithe under the higher law and priesthood is about collecting eternal goods; goods that neither perish nor corrupt. The law of the tithe is now about collecting people for the Lord of the harvest and bringing them into His storehouse (see D&C 101:64-65; compare Alma 26:5-7). Importantly, the fulfillment of Ezekiel’s prophecy has commenced. In the wilderness of the people, the Lord is choosing His people and purging out from among them the rebels. Confirming the manner by which this marking of His people will occur, the prophet Jeremiah wrote:
Whether or not one is tithed of the Lord does not center upon the payment of a full tithe, although such cannot be left undone. Rather, the marking of a person as "holy unto the Lord" turns upon a more fundamental trait—whether that person’s heart is broken and spirit is contrite. This conclusion is supported by the fact that the orientation to "a day of sacrifice" in D&C 64:23 is bounded by two verses that isolate the heart and mind as the required sacrifice, for the Lord will not spare any who remain in Babylon—the wilderness of the people (see D&C 64:22, 24). This sacrifice, which the Lord assuredly requires, has not changed from the beginning—it was the sacrifice required of Adam and, of increased meaning to those whose privilege it is to greet the Lord at His coming, it is the sacrifice required while it is called today. If the Lord has one’s heart and mind, it should be little more for Him to ask for a tenth of his increase, or even all that he possesses.
Taken together, all the foregoing thoughts—