Most readers of the Book of Mormon, when speaking about the Atonement of Jesus Christ, can easily refer a major key of their understanding of it to the book of Alma. The key scripture that often defines how we underline the atonement speaks of the atonement of Jesus Christ as being critical to the plan and therefore requiring it to be an “infinite and eternal” action – otherwise all would be lost.
This scripture allows the reader to make some underline assumptions which as times can limit our understanding and application of the atonement into their lives. When we perceive the atonement as infinite and eternal it is difficult to comprehend exactly what that means – or even anything close to it at all. Yet, our minds are such that we seek to comprehend or we cannot believe, therefore we grasp as concepts attempting this further identify applicable notions of very deep ideas.
This is often seen in missionaries or those who fancy themselves as part-time theologians of the church; particularly when it comes to ideas or doctrines which are not intended for us to understand fully. These individuals take the notions to the relationship between God the Father, and the Son Jesus Christ and fashion a history for which we have no history book for; or to take the notion of an all knowing Father, and yet a doctrine of progressing knowledge throughout the eternities and fashion limiting factors on the reality of what “All-Knowing” means. These people attempt to define the indefinable with the dictionary self-composed by their limited knowledge when these facts simply cannot be known.
But these are things we all do to some extent as we study and read the scriptures; we seek to understand, and we should. In that process though we all to easily apply the limitations of our knowledge and place them on top of the facts (which may not be fully revealed) – and when we find potential parallels we cling to them, and hold to them as fact. We build out personal philosophy, our understanding, and even the application of the gospel (our actions) on such parallels.
I would never say that this is a dangerous action. I do not seek to over dramatize such things. I believe firmly that the judgment has a significant amount to do with our desires; and the desire to learn and apply is the most important thing in this discussion. What I would say is that although it may not be dangerous, it can be limiting.
As a result, this notion of an Infinite and Eternal Atonement leads us to seek to find the path of least resistance for our understanding. “Infinite” and “Eternal” are so broad, and so huge – and the “Atonement” is so important. Christ was so good, and it was fulfilled in such a relatively short amount of time – really within hours when taken into consideration between the garden and the cross. This can lead many of us to simply what took place. This can lead many readers to assume that the atonement was an action in which the sum of all sin was totaled together, a large un-itemized bill (or debt) was delivered, and Christ paid for the whole sum as a collective bunch. That he paid for the world as a whole, the entire time.
And why not? That would make sense. It would be easier to do it that way. We have all been in circumstances where it is easier just to learn exactly what the whole thing will cost rather than what composes of the purchase – we all ask “what is the bottom line?” Isn’t it easier to comprehend if that was the case? Isn’t it easier to feel okay about what happened, and maybe even about the brotherhood of man? Since he died for our sins as a collective association of man, it is far easier to believe that he did die for my neighbor as well. Isn’t that a great thing?
Maybe.
But it is also shallow, and wrong. It can also lead people to feel less responsibility for what took place there in the garden and on that cross. And this is not the way that Isaiah sees it.
When talking about the atonement Isaiah describes that during the atonement “he shall see his seed” and “prolong his days.” Isaiah says that though that process, he will see his children, each one of us, and that he will, for us, prolong this life to fulfill the atonement. The pain of each moment, which under normal circumstances would crush a man, would be lengthened out a period of time for each one of us individually – and those moments, that time, would be filled with images of us individually, pain for us individually, and love for us individually. There was a collective notion in that ALL of us had the Saviors eye on us as an individual at that moment. This deepens the love and compassion that we can all feel from the Savior. He saw me, he thought of me, and he willingly prolonged his pain and suffering for me as an individual. He has done the same for you, and for everyone.
But that is the point, isn’t it? A personal Christ, as Savior who died for you and suffered for you as if you were the only person in the world.
This translates into something more as well – this translates into not only the love we feel for the Savior, and the love we feel from the Savior – but the love we feel for our neighbor.
When you look in the eyes of the lady standing in front of you at the checkout line, do you ever think about how the Savior died for her as well? Do you ever stand to think how long he thought of her, and prolonged his life for her life? Can you comprehend that when you remove yourself from the equation – the greatest man (being) who ever walked this earth, the nicest, most genuine person, looked upon this woman and gave his life and suffered for her? How important must she be to Him? And how does that change what you do from there?
We have all loved someone so much that we have adopted their goals, and their philosophies to some extent. We have all met someone that we have become enraptured by, who teach us things that are important to their lives, and therefore they become important in our lives. We learn the most important causes of our lives, from the people who are the most important to us.
Can we not therefore, identify how important Christ is to us by identifying how important this lady in front of us is to us? And how does that translate into our actions? What do we do now?
This develops within ourselves something called the “pure love of Christ,” and it is something which Moroni beckoned us to beg from the Father “with all the energy of heart” that we might be filled with this love. This is known as Charity.
As Paul teaches a little more clearly than Moroni, this Charity is not about action and almsgiving. It is not about great speeches, donations made to the poor, or giving one’s body to be burned for the cause. It is about the intention, the feeling, and the sincerity with which the actions we do take have with them. With that said, it is not about actions being unnecessary, it is about actions being necessary when they are necessary – and when they are taken they are conducted with real intent, and true sincerity.
Therefore, charity at times may dictate that with that lady in the line, and action may be needed, but an action may not be needed as well – either result must stem from the pure desire of love for her, desire for her to be happy, and the true intent to help her in any way possible.
But how are you to know whether you should walk up and offer to help her to her car with her groceries, give your body to be burned, or just smile politely as she pays (all of which may be appropriate responses and effectively done with charity)?
Moroni has the answer, “By the power of the holy Ghost, you may know the truth of all things.” ALL THINGS! Last time I checked I couldn’t find anything that wasn’t included in ALL THINGS.
It is only though the power of the holy Ghost can you act upon that Charity, can you be moved, prompted, to do what is needed, because only that Holy Ghost knows what she needs at that moment. The problem, for most of us, is the doing of those promptings.
