That our faith, must keep us on the path til the end and beyond, striving, trying and returning to God, is clear from this implication. It is not a weak faith that is required, but one that propels souls to life and salvation--and renders the believer capable of weathering any sacrifice.
While reading in Alma Chapter 34 today, I read a verse that struck me as somewhat peculiar, and yet in remarkable harmony with the above sentiment--as to the codependent nature of faith and salvation.
Normally when I read these passages I get bogged down in the meaning of the Law, it's requirements on us and God's demands of Justice, and how unfair it is that Mercy cannot rob Justice.
SO I usually miss the section that I have highlighted.
(Note my emphasis highlights the SECOND reason for the infinite and eternal sacrifice of Christ, Amulek mentions two reasons, though he focuses primarily (through context of the verses around v. 15) on the first reason...)13 Therefore, it is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away.
14 And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, finfinite and eternal.
15 And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance.
16 And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while 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.
17 Therefore may God grant unto you, my brethren, that ye may begin to exercise your faith unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you;
It occurs to me that while the atonement satisfies God's laws, which are just, and clearly that is the main purpose of the scripture, Amulek notes also that it is not sufficient for us to have the faith unto salvation unless Christ himself should, in a very public, humiliating, and terrible way, give his life for us all.
Christ's sacrifice is one such that it inspires men to have faith "sufficient to save". Without that sacrifice, while we might have great laws and ideas, even inspiration from God, it would not be sufficient for us in the end... it is only in the face of the stark realization that God suffered infinitely for our sins, that we have what it takes to believe in ourselves.
Christ's sacrifice does not only put us right with God. It puts us right with us. It is so essential that we all come to lean upon the infinite atonement of Christ. That we believe in this great and last sacrifice, through which we can be made clean and perfected--perfected in Christ.
1 comment:
Although he had little formal schooling, Joseph Smith was a master of language. While we have a more metaphorical understanding of the word sacrifice, Joseph Smith, I believe, used it in a way consistent with its linguistic roots: Latin sacrificium = sacer (sacred) + facere (to make).
Sacrifice literally means to make sacred. "A religion that does not require the making sacred of all things..." would be another way to understand the principle.
Of course, the discussion would follow, then, of how do we make all things in our lives sacred? One way is by forsaking the things that are not fit for the kingdom, the things of this world--thus circling back to our more metaphorical use of the word sacrifice.
--Roper
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