The Articles of Faith Part 12

[287] Judges xi, 1; xii, 7.

[288] I Sam. xvi, 1, 13; xvii, 45.

[289] I Sam. i, 20; xii, 20.

[290] Alma xiv, 26-29; Doc. and Cov., Lecture on Faith, i, 19.

[291] Helaman v, 20-52; Doc. and Cov., Lecture on Faith, i, 19.

[292] Matt. viii, 23-27; Mark iv, 36-41; Luke viii, 22-25; Matt.

xiv, 24-32; Mark vi, 47-51, John vi, 17-21.

[293] Matt. xxi, 17-21; Mark xi, 12-13, 20-24; Book of Jacob iv, 6.

[294] Matt. xvii, 20; Mark xi, 23-24; Ether xii, 30; Jacob iv, 6; Doc. and Cov., Lecture on Faith, i, 19.

[295] Luke xiii, 11; xiv, 2; xvii, 11; xxii, 50; Matt. viii, 2, 5, 14, 16, etc.

[296] Matt. viii, 28; xvii, 18; Mark i, 23.

[297] Luke vii, 11-16; John xi, 43-45; I Kings xvii, 17-24.

[298] Matt. xvii, 20; Mark ix, 23; Eph. vi, 16; I John v, 4.

=13.= But, it may be argued that faith of itself is not a source of power; that its effect is due to an external interposition of Divine aid, which faith merely secured; and the skeptic may add that an omniscient G.o.d, if truly loving and kind, would act independently and give without waiting to be invoked through faith or prayer. A sufficient answer is found in the abundant proof furnished by the scriptures, that the Almighty operates in accordance with law; and that arbitrary and capricious action is foreign to His nature. However the laws of heaven may have been formulated, the application of their beneficent provisions to humanity is dependent on the faith and obedience of the mortal subjects. Consider the defeat of Israel by the men of Ai; a law of righteousness had been violated, and things that were accursed had been introduced into the camp of G.o.d's people this transgression stopped the current of Divine help, and until the people had sanctified themselves, the power was not renewed unto them.[299]

Christ was influenced, and to some extent controlled in His miracles among men by the faith or lack of faith of the people. The common benediction, "Thy faith hath made thee whole," with which He announced the healing interposition, is evidence of the fact. Then we learn that in His own country He could do no mighty work, being restrained by the unbelief of the people.[300]

[299] Joshua vii-viii.

[300] Matt. xiii, 58; Mark vi, 5 6.

=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 G.o.d 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 G.o.d, 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 G.o.dly 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 a.s.sured communion with G.o.d 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 dest.i.tute, afflicted, tormented; (of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth."[301] 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.

[301] Heb. xi, 35-38; see also Doc. and Cov., Lectures on Faith, vi.

=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 G.o.dhead is essential to salvation. Paul declares that without faith it is impossible to please G.o.d, "for he that cometh to G.o.d must believe that He is, and that He is a rewarder of them that diligently seek Him."[302] The scriptures abound in a.s.surances of salvation to those who exercise faith in G.o.d, 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 d.a.m.ned;"[303] 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 G.o.d abideth on him."[304] And similar doctrines did His apostles teach after His death all the days of their ministry.[305] A natural result of implicit faith in the G.o.dhead will be a growing confidence in the scriptures as containing the word of G.o.d, and in the words and works of His authorized servants, who speak as the living oracles of heaven.

[302] Heb. xi, 6.

[303] Mark xvi, 16.

[304] John iii, 36. See also John iii, 15; iv, 42; v, 24; xi, 25; Gal. ii, 20; I Nephi x, 6, 17; II Nephi xxv, 25; xxvi, 8; Enos i, 8; Mos. iii, 17; III Nephi xxvii, 19; Hel. v, 9; Doc. and Cov.

xiv, 8.

[305] Acts ii, 38; x, 42; xvi, 31; Rom. x, 9; Heb. iii, 19; xi, 6; I Pet. i, 9; I John iii, 23; v, 14.

=16. Faith a Gift of G.o.d.=--Though within the reach of all who diligently strive to gain it, faith is nevertheless a Divine gift, and can be obtained only from G.o.d.[306] 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 G.o.d may make an impression upon the heart.[307] No compulsion is used in bringing men to a knowledge of G.o.d; 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.

[306] Matt. xvi, 17; John vi, 44, 65; Eph. ii, 8; I Cor. xii, 9; Rom. xii, 3; Moroni x, 11.

[307] See Rom. x, 17.

=17. Faith and Works.=--Faith in a pa.s.sive 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."[308] "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."[309] 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 dest.i.tute 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."[310] And to this may be added the words of John:--"And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of G.o.d perfected: hereby know we that we are in him."[311]

[308] Matt. vii, 21.

[309] John xiv, 21.

[310] James ii, 14-18.

[311] I John ii, 3-5.

=18.= To these teachings may be added many inspired utterances from Nephite scriptures[312] and from modern revelation,[313] all affirming the necessity of works, and denying the saving efficacy of mere belief. Yet in spite of the plain word of G.o.d, 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.[314] The scriptures cited and man's inherent sense of justice furnish a sufficient refutation of these false teachings.

[312] See I Nephi xv, 33; II Nephi xxix, 11; Mosiah v, 15; Alma vii, 27; ix, 28; x.x.xvii, 32-34; xli, 3-5.

[313] Doc. and Cov. throughout.

[314] See Note 2.

REPENTANCE.

=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 G.o.dly 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 G.o.d. Repentance therefore properly ranks as the second principle of the gospel, closely a.s.sociated with and immediately following faith. As soon as one has come to recognize the existence and authority of G.o.d, 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.[315] 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.

[315] See Note 3.

=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."[316] We read also, "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy."[317] 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."[318] 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."[319]

[316] I John i, 8-9; see also Psalms x.x.xii, 5; x.x.xviii, 18; Mosiah xxvi, 29-30.

[317] Prov. xxviii, 13.

[318] Doc. and Cov. lxiv, 7.

[319] Doc. and Cov. lviii, 43.

=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."[320] 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 trespa.s.ses, your Heavenly Father will also forgive you; but if ye forgive not men their trespa.s.ses, neither will your Father forgive your trespa.s.ses."[321] 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 trespa.s.s against thee, rebuke him, and if he repent, forgive him. And if he trespa.s.s against thee seven times in a day, and seven times in a day turn again to thee saying, I repent, thou shalt forgive him."[322]

[320] Matt. vi, 12; see also Luke xi, 4.

[321] Matt. vi, 14-15; III Nephi xiii, 14-15.

[322] Luke xvii, 3-4.

=22.= Ill.u.s.trating further the Divine purpose to mete unto men the measure they mete unto their fellows,[323] 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 compa.s.sionate 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 grat.i.tude and consideration, handed him over to the tormentors.[324]