The Articles of Faith A Series of Lectures on the...

14. A Condition of Living Faith.—A condition essential to the exercise of a living, growing, sustaining faith in Deity, is the consciousness on man's part that he is at least endeavoring to live in accordance with the laws of God as he has learned them. A knowledge that he is wilfully and wantonly sinning against the truth will deprive him of sincerity in prayer and faith, and will surely estrange him from his Father. He must feel that the trend of his life's course is acceptable to God, that with due allowance for mortal weakness and human frailty he is in some measure approved of the Lord, or he can never approach the throne of grace with confidence. The consciousness of earnest effort toward godly walk and conduct is a power of itself, strengthening its possessor in sacrifice and under persecution, and sustaining him in all good works. It was this knowledge of assured communion with God that enabled the saints of olden time to endure as they did, though their sufferings were appalling. Of them we read that some "were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:

They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth."[300] As in former days so in the present, the saints have been sustained through all their sufferings by the sure knowledge of Divine approval; and the faith of righteous men has ever grown through a consciousness of their good endeavors.

15. Faith Essential to Salvation.—Inasmuch as salvation is attainable only through the mediation and atonement of Christ, and since this is made applicable to individual sin only in the cases of those who obey the laws of righteousness, faith in Jesus Christ is indispensable to salvation. But no one can believe in Jesus Christ, and at the same time doubt the existence and authority of either the Father or the Holy Ghost; therefore faith in the entire Godhead is essential to salvation. Paul declares that without faith it is impossible to please God, "for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him."[301] The scriptures abound in assurances of salvation to those who exercise faith in God, and obey the requirements which that faith makes plain. Christ's words on the matter are conclusive, "He that believeth and is baptized shall be saved, but he that believeth not shall be damned;"[302] and again, "He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him."[303] And similar doctrines did His apostles teach after His death all the days of their ministry.[304] A natural result of implicit faith in the Godhead will be a growing confidence in the scriptures as containing the word of God, and in the words and works of His authorized servants, who speak as the living oracles of heaven.

16. Faith a Gift of God.—Though within the reach of all who diligently strive to gain it, faith is nevertheless a Divine gift, and can be obtained only from God.[305] As is fitting for so priceless a pearl, it is given to those only who show by their sincerity that they are worthy of it, and who give promise of abiding by its dictates. Although faith is called the first principle of the gospel of Christ, though it be in fact the foundation of all religion, yet even faith is preceded by sincerity of disposition and humility of soul, whereby the word of God may make an impression upon the heart.[306] No compulsion is used in bringing men to a knowledge of God; yet, as fast as we open our hearts to the influences of righteousness, the faith that leads to life eternal will be given us of our Father.

17. Faith and Works.—Faith in a passive sense, that is, as mere belief, is inefficient as a means of salvation. This truth was clearly set forth both by Christ and the apostles, and the vigor with which it was declared may be an indication of the early development of a most pernicious doctrine,—that of justification by belief alone. The Savior taught that works were essential to the validity of profession and the efficacy of faith. Mark his words:—"Not every one that sayeth unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."[307] "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him."[308] The instructions of the Apostle James are particularly explicit:—"What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works."[309] And to this may be added the words of John:—"And hereby we do know that we know him, if we keep his commandments.

18. To these teachings may be added many inspired utterances from Nephite scriptures[311] and from modern revelation,[312] all affirming the necessity of works, and denying the saving efficacy of mere belief. Yet in spite of the plain word of God, sectarian dogmas have been promulgated to the effect that by faith alone man may achieve salvation, and that a mere profession of belief shall open the doors of heaven to the sinner.[313] The scriptures cited and man's inherent sense of justice furnish a sufficient refutation of these false teachings.

19. Nature of Repentance.—The term repentance is used in the scriptures with several different meanings, but, as representing the duty required of all who would obtain forgiveness for transgression, it indicates a godly sorrow for sin, producing a reformation of life, and embodies (1) a conviction of guilt; (2) a desire to escape the hurtful effects of sin; and (3) an earnest determination to forsake sin and to accomplish good. Repentance is a result of contrition of soul, which springs from a deep sense of humility, and this in turn is dependent upon the exercise of an abiding faith in God. Repentance therefore properly ranks as the second principle of the gospel, closely associated with and immediately following faith. As soon as one has come to recognize the existence and authority of God, he feels a respect for Divine laws, and a conviction of his own unworthiness. His wish to please the Father, whom he has so long neglected, will impel him to forsake sin; and this impulse will acquire added strength from the sinner's natural and commendable desire to escape, if possible, the dire results of his own waywardness. With the zeal inspired by fresh conviction, he will crave an opportunity of showing by good works the sincerity of his newly developed faith; and he will regard the remission of his sins as the most desirable of blessings.

Then he will learn that this gift of mercy is granted on certain specific conditions only.[314] The first step toward the blessed state of forgiveness consists in the sinner confessing his sins; the second, in his forgiving others who have sinned against him; and the third in his showing his acceptance of Christ's atoning sacrifice by obeying the Divine requirements.

20. (1.) Confession of Sins is essential, for without it repentance is incomplete. The Apostle John tells us, "If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."[315] We read also, "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy."[316] And unto the Saints in this dispensation the Lord has said, "Verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death."[317] And that this act of confession is included in repentance is shown by the Lord's words: "By this ye may know if a man repenteth of his sins: Behold he will confess them and forsake them."[318]

21. (2.) The Sinner Must be Willing to Forgive Others, if he hopes to obtain forgiveness. Surely his repentance is but superficial if his heart be not softened to the degree of tolerance for the weaknesses of his fellows. In teaching His hearers how to pray, the Savior instructed them to supplicate the Father: "Forgive us our debts as we forgive our debtors."[319] He led them not to hope for forgiveness if in their hearts they forgave not one another: "For," said He, "if ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses."[320] And forgiveness between man and man, to be acceptable before the Lord, must be unbounded. In answering Peter's question, "Lord, how oft shall my brother sin against me, and I forgive him—till seven times?" the Master said, "I say not unto thee, until seven times; but until seventy times seven;" clearly intending to teach that man must ever be ready to forgive. On another occasion He taught the disciples, saying, "If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee saying, I repent, thou shalt forgive him."[321]

22. Illustrating further the Divine purpose to mete unto men the measure they mete unto their fellows,[322] the Savior put forth to His disciples a parable of a king, to whom one of his subjects owed an enormous sum of money, ten thousand talents; but when the debtor humbled himself and pleaded for mercy, the compassionate heart of the king was moved and he forgave his servant the debt. But the same servant, going out from the presence of the king, met a fellow-servant who was indebted to him in a paltry sum; forgetting the mercy so recently shown unto himself, he seized his fellow-servant and cast him into prison till he would pay the debt. Then the king, hearing of this, sent for the wicked servant, and, denouncing him for his lack of gratitude and consideration, handed him over to the tormentors.[323] The Lord will not listen to petitions nor accept an offering from one who has bitterness in his heart toward others; "First be reconciled to thy brother, and then come and offer thy gift."[324] In His revealed word to the Saints in this day, the Lord has placed particular stress upon this necessary condition: "Wherefore I say unto you that ye ought to forgive one another, for he that forgiveth not his brother his trespasses, standeth condemned before the Lord, for there remaineth in him the greater sin;"[325] and to remove all doubt as to the proper subjects for human forgiveness, it is added:—"I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men."

23. (3.) Confidence in Christ's Atoning Sacrifice constitutes the third essential condition in obtaining remission of sins. The name of Christ is the only name under heaven whereby men may be saved;[326] and we are taught to offer our petitions to the Father in the name of His Son. Adam received this instruction from the mouth of an angel,[327] and the Savior personally instructed the Nephites to the same effect.[328] But no person can truthfully profess faith in Christ, and refuse to obey His commandments; therefore obedience is essential to remission of sin; and the repentant sinner will eagerly seek to learn what is further required of him.

24. Repentance, to be worthy of its name, must comprise something more than a mere self-acknowledgment of error; it does not consist in lamentations and wordy confessions, but in the heart-felt recognition of guilt, which carries with it a horror for sin, and a resolute determination to make amends for the past and to do better in the future. If such a conviction be genuine, it is marked by that godly sorrow which, as Paul has said, "worketh repentance to salvation, not to be repented of; but the sorrow of the world worketh death."[329] Apostle Orson Pratt has wisely said:—"It would be of no use for a sinner to confess his sins to God, unless he were determined to forsake them; it would be of no benefit to him to feel sorry that he had done wrong, unless he intended to do wrong no more; it would be folly for him to confess before God that he had injured his fellow-man, unless he were determined to do all in his power to make restitution. Repentance, then, is not only a confession of sins, with a sorrowful, contrite heart, but a fixed, settled purpose to refrain from every evil way."

25. Repentance Essential to Salvation.—This evidence of sincerity, this beginning of a better life, is required of every candidate for salvation. In the obtaining of Divine mercy, repentance is as indispensable as faith, it must be as extensive as sin. Where can we find an absolutely sinless mortal? Sagely did the Preacher of old declare "There is not a just man upon earth, that doeth good and sinneth not."[330] Who, therefore, has no need of forgiveness? who is exempt from the requirements of repentance? God has promised forgiveness unto those who truly repent before Him, it is unto such that the advantages of individual salvation, through the atonement of Christ, are extended. Isaiah thus admonishes to repentance, with assuring promises of forgiveness: "Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon."[331]

26. The burden of inspired teachers in every age has been the call to repentance. To this effect was heard the voice of John crying in the wilderness, "Repent ye, for the kingdom of heaven is at hand."[332] And the Savior followed with "Repent ye and believe the gospel,"[333] for "Except ye repent, ye shall all likewise perish."[334] So too proclaimed the apostles of old, that God "commandeth all men everywhere to repent."[335] And in the present dispensation has come the word, "We know that all men must repent, and believe on the name of Jesus Christ ... or they cannot be saved in the kingdom of God."[336]

27. Repentance, a Gift from God.—Repentance is a means of pardon, and is therefore one of God's great gifts to man. It is not to be had for the careless asking; it may not be found upon the highway, it is not of earth, but a treasure of heaven, and is given with care, yet with boundless liberality unto those who have brought forth works that warrant its bestowal.[337] That is to say, all who prepare themselves for repentance will, by the humbling and softening influence of the Holy Spirit, be led to the actual possession of this great gift. When Peter was charged by his fellow-worshipers with a breach of law in that he had associated with Gentiles, he told his hearers of the Divine manifestations he had so recently received; they believed and declared "Then hath God also to the Gentiles granted repentance unto life."[338] Paul also, in writing to the Romans, teaches that repentance comes through the goodness of God.[339]

28. Repentance not always Possible.—The gift of repentance is extended to men as they humble themselves before the Lord, it is the testimony of the Spirit in their hearts; if they hearken not unto the monitor it will again leave them, for the Spirit of God strives not ever with man.[340] Repentance becomes more difficult as the sin is more wilful; it is by humility and contrition of the heart that sinners may increase their faith in God, and so obtain from Him the priceless gift of repentance. As the time of repentance is procrastinated, the ability to repent grows weaker; neglect of opportunity in holy things brings a forfeit of the chance. In giving commandment to Joseph Smith, in the early days of the present Church, the Lord said, "For I the Lord cannot look upon sin with the least degree of allowance; nevertheless, he that repents and does the commandments of the Lord shall be forgiven, and he that repents not, from him shall be taken even the light which he has received, for my Spirit shall not always strive with man saith the Lord of Hosts."[341]

29. Repentance Here and Hereafter.—The Nephite prophet, Alma, described the period of earthly existence as a probationary state, granted unto man for repentance;[342] yet we learn from the scriptures that repentance may be obtained, under certain conditions, beyond the vail of mortality. Between the times of His death and resurrection, Christ "preached unto the spirits in prison, which sometime were disobedient when once the long suffering of God waited in the days of Noah;"[343] these the Son visited, and unto them He preached the Gospel, "that they might be judged according to men in the flesh, who received not the testimony of Jesus in the flesh, but afterwards received it."[344]

30. Yet no soul is justified in postponing his efforts to repent because of this assurance of God's long-suffering and mercy. We know not on what terms repentance will be obtainable in the hereafter, but it is unreasonable to suppose that the soul who has wilfully rejected the opportunity of repentance in this life will find it easy to repent there. To procrastinate[345] the day of repentance is to deliberately place ourselves in the power of the adversary. As Amulek taught and admonished the multitude of old: "For behold this life is the time for men to prepare to meet God, ... therefore I beseech of you that ye do not procrastinate the day of your repentance unto the end.... Ye cannot say when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. For behold, if ye have procrastinated the day of your repentance, even until death, behold ye have become subjected to the spirit of the devil, and he doth seal you his."[346]