The atonement was plainly to be a vicarious sacrifice, voluntary and love-inspired on the Savior's part, universal in its application to mankind so far as men shall accept the means of deliverance thus placed within their reach. For such a mission only one who was without sin could be eligible. Even the altar victims of ancient Israel offered as a provisional propitiation for the offenses of the peo-ple under the Mosaic law had to be clean and devoid of spot or blemish; otherwise they were unacceptable and the attempt to offer them was sacrilege.[44] Jesus Christ was the only Being suited to the requirements of the great sacrifice:
1--As the one and only sinless Man;
2--As the Only Begotten of the Father and therefore the only Being born to earth possessing in their fulness the attributes of both
Godhood and manhood;
3--As the One who had been chosen in the heavens and foreordained to this service.
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What other man has been without sin, and therefore wholly exempt from the dominion of Satan, and to whom death, the wage of sin, is not naturally due? Had Jesus Christ met death as other men have done--the result of the power that Satan has gained over them through their sins--His death would have been but an individual experience, expiatory in no degree of any faults or offenses but His own. Christ's absolute sinlessness made Him eligible, His humility and willingness rendered Him acceptable to the Father, as[Pg 22] the atoning sacrifice whereby propitiation could be made for the sins of all men.
What other man has lived with power to withstand death, over whom death could not prevail except through his own submission? Yet Jesus Christ could not be slain until His "hour had come", and that, the hour in which He voluntarily surrendered His life, and permitted His own decease through an act of will. Born of a mortal mother He inherited the capacity to die; begotten by an immortal Sire He possessed as a heritage the power to withstand death indefinitely. He literally gave up His life; to this effect is His own affirmation: "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me,
but I lay it down of myself. I have power to lay it down, and I have power to take it again."[45] And further: "For as the Father hath life in himself; so hath he given to the Son to have life in himself."[46] Only such a One could conquer death; in none but Jesus the Christ was realized this requisite condition of a Redeemer of the world.
What other man has come to earth with such appointment, clothed with the authority of such foreordination? The atoning mission of Jesus Christ was no self-assumption. True, He had offered Himself when the call was made in the heavens; true, He had been accepted, and in due time came to earth to carry into effect the terms of that acceptance; but He was chosen by One greater than Himself. The burden of His confession of authority was ever to the effect that He operated under the direction of the Father, as witness these words: "I came down from heaven, not to do mine own will, but the will of him that sent me."[47] "My meat is to do the will of him that sent me, and to finish his work."[48] "I can of mine own self do nothing: as I hear, I judge: and my[Pg 23] judgment is just; because I seek not mine own will but the will of the Father which hath sent me."[49]
Through the atonement accomplished by Jesus Christ--a redeeming service, vicariously rendered in behalf of mankind, all of whom have become estranged from God by the effects of sin both inherited and individually incurred--the way is opened for a reconciliation whereby man may come again into communion with God, and be made fit to dwell anew and forever in the presence of his Eternal Father. This basal thought is admirably implied in our English word, "atonement," which, as its syllables attest, is at-one- ment, "denoting reconciliation, or the bringing into agreement of those who have been estranged."[50] The effect of the atonement may be conveniently considered as twofold:
1--The universal redemption of the human race from death invoked by the fall of our first parents; and,
2--Salvation, whereby means of relief from the results of individual sin are provided.
The victory over death was made manifest in the resurrection of the crucified Christ; He was the first to pass from death to immortality and so is justly known as "the first fruits of them that slept."[51] That the resurrection of the dead so inaugurated is to be extended to every one who has or shall have lived is proved by an abundance of scriptural evidence. Following our Lord's resurrection, others who had slept in the tomb arose and were seen of many, not as spirit-apparitions but as resurrected beings possessing immortalized bodies: "And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many."[52]
Those who thus early came forth are spoken of as "the[Pg 24] saints"; and other scriptures confirm the fact that only the righteous shall be brought forth in the earlier stages of the resurrection yet to be consummated; but that all the dead shall in turn resume bodies of flesh and bones is placed beyond doubt by the revealed word. The Savior's direct affirmation ought to be conclusive: "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.... Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."[53] The doctrine of a universal resurrection was taught by the apostles of old,[54] as also by the Nephite prophets;[55] and the same is confirmed by revelation incident to the present dispensation.[56] Even the heathen who have not known God shall be brought forth from their graves; and, inasmuch as they have lived and died in ignorance of the saving law, a means of making the plan of salvation known unto them is provided. "And then shall the heathen nations be redeemed, and they that knew no law shall have part in the
first resurrection."[57]
Jacob, a Nephite prophet, taught the universality of the resurrection, and set forth the absolute need of a Redeemer, without whom the purposes of God in the creation of man would be rendered futile. His words constitute a concise and forceful summary of revealed truth directly bearing upon our present subject:
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"For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a[Pg 25] power of
resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression;
and because man became fallen, they were cut off from the presence of the Lord; wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption. Wherefore, the first judgment which came upon man, must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. O the wisdom of God! his mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more. And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents; who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder, and all manner of
secret works of darkness. O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit. And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up
its dead; which death is the grave. And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. O how great the plan of our God! For on the other hand, the paradise of God must deliver up the