--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Jensen, Nephi collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 26 number: 12 published: 1923-10 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Nephi Jensen, "Aspects of the Atonement", *Improvement Era* 26, no. 12 (October 1923): 1094–1104.' source: url: https://archive.org/details/improvementera26012unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera26012unse start_page: 1094 end_page: 1104 rights: status: public-domain basis: US publication 1930 or earlier (published 1923-10) source: https://archive.org/details/improvementera26012unse publication_year: 1923 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1923, before 1931; a scan-level notice does not restore copyright. --- # Aspects of the Atonement Aspects of the Atonement By Nephi Jensen, Formerly President of the Canadian Mission One night while I was speaking on a street corner in Toronto, Canada, on Faith and Works, a preacher in the audi- ence spoke up, "What does the blood do?" The man who asked this pertinent question believed that man is saved solely by the grace of God. His phrase "the blood" of course was intended to be figurative. He really intended to ask: "Just how does Jesus save through the principles of salvation you teach?" This is a very important and practical question in theology. What follows is not in any way a full answer to this question. It is merely a very humble attempt to point out a relationship of Christ's atoning death to the saving principles of the gospel. It is a prevailing notion among Protestants that the idea of a man's works contributing to his salvation is utterly in- compatible with the theory of salvation by grace. Some years ago I heard a brilliant evangelist preach on this subject. In the course of his sermon he drew a horizontal line across a blackboard and said: "This line represents salvation by works." He next crossed this line with a vertical line, and remarked, "This line represents salvation by grace. The two theories are diametrically opposed to each other. If the doctrine of sal- vation by grace is true, the doctrine of salvation by works is false." What is Salvation This evangelist and others who hold the same views, have become confused by failing to understand the meaning of the one word "salvation." What is salvation? The right answer to this question will help us understand how Christ saves. If the evangelist just quoted had been asked this question he would have answered, "To be saved means to escape divine punishment." This is the Catholic and Protestant definition. According to this theory, the fall of Adam was a great blunder. But the fall was not a blunder. God foresaw it. The words of Lehi are conclusive on this point: "Adam fell that men might be; and men are that they might have joy." According to this divine doctrine of the fall, God is a great school master. He is not a vindictive judge. He is not keeping a penitentiary. He is the keeper of a great university of eternal progress. In ASPECTS OF THE ATONEMENT 1095 this university the essential qualification of the pupils is the possession of the divine power to overcome and rise above sin and degradation. This idea of life and salvation means much more than a mere acquittal of guilt. It means mainly the de- velopment of the power to keep from becoming guilty. The prophet, Joseph Smith, said, "Salvation means a man's being placed beyond the power of all his enemies." This definition is terse, pointed, sensible and comprehensive. More- over it is scriptural. It is in exact accord with John's words: "To him that overcometh." It is very expressive. It means tri- umph. John declares the same truth in another place. "This is the victory that overcometh the world, even our faith." (I John 5:4.) The Christ taught the same doctrine: "If ye con- tinue in my word, then are ye my disciples indeed ; and ye shall know the truth, and the truth shall make you free." (John 8: 31-32.) Perfect freedom is perfect salvation. When a person is free from the tyranny of evil desires, secure against the temptations of Satan, and undeceived by the allurements of this vain world, he is saved. Salvation, then, comes through divine power. In the Doc- trine and Covenants (Sec. 11:30) the Lord says: "As many as receive me, to them will I give power to become the sons of God." This scripture is in perfect accord with Paul's fervent testimony written to the Roman Saints : "For I am not ashamed of the gospel of Christ: for it is the power of God unto sal- vation to every one that believeth." (Rom. 1:16.) The Atonement and Faith If at this point it should be asked, "How does Christ save?" we should answer, "He brought to man the power of God, that gives a complete victory over the foes of the soul." This power of God unto salvation comes to those who believe. Is faith, then, a saving principle or power? Let us see. To be saved means to be secure against temptation. Every tempta- tion speaks in the serpent's original words: "It is desirable," if the tempted one yields to sin's deceitful enticement it will be because he is not, at the moment, vividly aware of something that is infinitely more "desirable" than the sinful course. Sup- pose at the moment of temptation there is in the heart of the one tempted the soul-rooted conviction, "There is nothing so kingly as virtue." Would such a one sin? Certainly not. He could not sin so long as sovereign faith kept alive in his soul God's command, "Be clean!" It is only when faith grows dim or wavers that sin does its deadly work. That faith is a saving principle is expressly declared in the scriptures. Peter writes about "receiving the end of your faith, 1096 IMPROVEMENT ERA even the salvation of your souls." (I Peter 1:9.) Paul re- ferring to the salvation of the Gentiles speaks of God "purify- ing their hearts by faith." (Acts 15:9.) King Benjamin of the Book of Mormon tells of those whose "hearts are changed by faith." (Mosiah 5:7.) Of Alma it is written, "According to his faith there was a mighty change wrought in his heart." (Alma 5:12.) But what has this idea of the saving power of faith to do with the question, "How does Christ save?" It has much to do with this question. Paul exhorts the Saints to look to "Jesus the author and finisher of our faith." (Heb. 12:2.) A Book of Mormon passage holds the same idea. (Moroni 6:4.) Notice the phrase, "author and finisher of our faith." What does it mean? It means that Jesus established faith. Well, how did Jesus establish faith? By making it possible for us to believe. How did he make it possible for us to believe? By manifesting the person, power and love of God, he made God so real or manifest to the world that man can take firm hold of the idea of God, and have faith unto salvation. Christ not only taught men to believe, but he also gave them power to believe. Mark his words: "And I, if I be lifted up from the earth, will draw all men unto me." (John 12:32.) With the cords of faith and love he draws men from sin to righteousness, and to God. The Atonement and Repentance But power to resist temptation alone will not bring salva- tion. For in spite of the best training, and the purest teach- ings, all men commit some sins. Consequently man needs power to rise from a fall. He needs the means to overcome the evil effects of his transgressions. How can a bad man be made good? We shall get the right answer to this question by asking and answering another. What is the most harmful effect of sin upon the soul? Sin en- slaves the sinner by making him love sinful things. What then is the means of escape from this enslavement? Purification of the heart, or true repentance. But how can an impure heart be made pure? Can the sinner cleanse his own soul? Can he, of his own power, repent? Take an illustration. A rich young man takes to gambling. He acquires a love for the game. Then of a sudden he learns that some of his friends have turned from him because he spends his nights at the card table. He com- mences to soliloquize, "I like gambling, I can well afford the pleasure. But I like the respect of my neighbors more than the pleasure of the game of chance. I shall quit gambling." He quits. What has happened? True, he has turned from a ASPECTS OF THE ATONEMENT 1097 bad practice. But he still loves the sinful thing. Suppose he is away from his friends and is tempted to gamble, what then can save him? Only the power that can take the love of the sinful practice out of his heart. But what power can purify the heart? Only true, "Godly sorrow" for the sin can make the heart pure. Let the young gambler of our illustration go to church and listen to a fervent sermon on the divine mission of the Son of God. Let the preacher earnestly and truthfully testify, "I know that my Re- deemer lives." What will be the effect of this testimony on the young gambler? If he is teachable, his soul will be mel- lowed and his heart will be made as tender as the heart of a child. If he should put his feelings into words he would say, "That preacher told the truth. With all my heart I believe his testimony. Christ is my Redeemer. He truly lives! He loved me so much that he suffered and died for me. Oh, I am sorry I have insulted One so good and true by my sin. I will never gamble again. I hate the dice and cards. They are implements of degradation and shame." This repentance is different from the kind that leads a person to give up a sinful pleasure that he might purchase the respect of friends. "For Godly sorrow worketh repentance to salvation." (2 Cor. 7:10.) It not only reforms outwardly, but it purges the heart. Genuine repentance is a gift of God. It was made possible through the tender love of God which was revealed in the torn, bleeding, flesh of Christ. That the power or gift of repentance comes through a manifestation of God's love is definitely declared in the scrip- tures. In his letter to the Romans, Paul speaks of the "good- ness of God" that "leadeth thee to repentance." (Rom. 2:4.) What does he mean? He means that when we become vividly aware of God's tender goodness, our hearts are mellowed to "Godly sorrow for sin." In Acts (11:18) we read, "then hath God also to the Gentiles granted repentance." In Alma (34:15; we are told that "Christ bringeth about means unto men that they may have faith unto repentance." The Atonement and Baptism But faith and repentance alone will not give a complete victory over the evil powers arrayed against the soul. Pure faith will lead to genuine repentance. Thus repentance will lead to reformation. But even after the most sincere repent- ance there would still remain in the heart the discouraging thought, "I cannot undo the evil things I have done." As long as these specters of past sins rise to haunt the soul it will not 1098 IMPROVEMENT ERA be possible to fight the fight of faith and win. For in a per- son's most resolute hours, the unseen enemy would whisper in the ear of the soul struggling to be free, "What is the use of your trying to be a saint? Try as you will you cannot wipe out your past bad record." How can this discouraging voice be silenced? A simple story will help us answer the question. Mr. Brown offended Mr. Jones, one day. The two became bitter enemies. After a long period of estrangement they sud- denly met on a street corner and before they could recall the old grudge, they grasped each other's hand warmly and looked each other in the eye for an instant. Then followed a short conversation. The two parted friends. What happened? A token of reconciliation passed between them. By this token the two were made to feel, "the past is forgotten; we are- friends again." It is the verdict of all human experience that estrangement a between two persons can only be removed by the exchange of some token of forgiveness or reconciliation. This idea holds true in religion. The person who still has in his soul the verdict of divine condemnation can only have that verdict set aside by a divine token or covenant of for- giveness. Water baptism is God's covenant or ordinance of forgiveness of sins. This rite is a divinely instituted, and effica- cious ordinance. The atoning sacrifice of Christ invests it with saving efficacy. But how does the vicarious suffering of the Son of God give to this simple ordinance saving virtue? We might answer this question by stating the mission of the Savior in terse, simple words as its force and effect come home to an individ- ual soul. Through the gospel message, Christ in effect, says to the repentant one, who is about to descend into the watery grave, "I am the Son of God, I am your Elder Brother. I came into the world, suffered and died to save you from sin. You are human and frail. Because of your fallen nature you have sinned. But all is not lost. There is virtue in you yet. If you will look up in trusting faith, turn from your sins, by true repentance, and take upon yourself my name, in the waters of baptism your past sins will be forgiven." The Christ solemnly proclaimed this promise of forgive- ness of sins through faith, reformation and obedience. He also proved its divinity by proving his own divinity. By his spotless life, by his mighty works, and finally by his resur- rection from the dead, he demonstrated his Godhood. By di- vine power he triumphed over death. Having established his divine Sonship his promise of forgiveness, in baptism, becomes God's promise; and those who obey the ordinance can do so ASPECTS OF THE ATONEMENT 1099 with full faith that He who has promised can perform. By living faith "in the operation of God," made possible by the atonement of the Christ, baptism does, in fact and truth, bring remission of sins. But in order that baptism shall be in fact and truth a di- vine token and covenant of forgiveness of sin, it must be ad- ministered by one holding authority to act in the name of Christ. The great, solemn, awe-inspiring thought, that one is obeying an ordinance at the hands of one who by virtue of divine appointment and ordination acts in the very name of the Christ, so intensifies the faith of the one who receives the ordinance that there comes to him the grace predicated upon obedience. It requires the Priesthood of Christ as well as the atonement of Christ to invest baptism with saving efficacy. The Atonement and the Gift of the Holy Ghost But remission of sins alone will not restore a person to the condition he was in before sinning. "The soul that sin- neth it shall die." So saith the scriptures. And human expe- rience is in accord with this divine truth. Through the ravages of disease the body is devitalized. Through sin the soul be- comes gross, and loses its fine spiritual sensibility and life. This spiritual life must be restored before a baptized believer will have power to win in the fight against sin. Christ's positive declaration to Nicodemus that a man must be born of the Spirit is more than dogma. It is the statement of a great truth. From whence comes this new spiritual life? "Physical life comes only from antecedent life," so says the biologist. Spirit- ual life comes only from God, the source of spiritual life, says the gospel. By natural birth man comes into the consciousness of the physical world. Through the birth "of the spirit" he comes into the consciousness of the beauties and realities of the spiritual life. The reception of the gift of the Holy Ghost, too, is made possible through the mediatorial mission of Christ. In both the physical and spiritual world the law of affinities is oper- ative. Like cleaveth to like. The pure Spirit of God comes Ho those who have been made pure within. Our hearts are made pure through the power of the gospel of the Son of God. For it is written, "And the remission of sins bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost." (Moroni 8:26. | Conclusion Overcoming evil with good is the central idea in the scrip- tural doctrine of salvation. Moral and spiritual power is the 1100 IMPROVEMENT ERA essential qualification for this victory over the foes of the soul. This power to conquer the forces of evil is given to man by the Son of God, through his atoning death. In his divine ministry Christ manifested to man the person, power and love of God so vividly that he made it possible for man to grip and hold the idea of God with living, vital soul-controlling faith. In his torn, bleeding flesh, he revealed the tender love of God so perfectly that men are moved to repent of their sins with pure, Godly sorrow. Through the ordinance of baptism he gives to man forgiveness of past sins, and thereby nullifies the soul- enslaving sense of guilt. By reason of the pure meekness and lowliness of heart that comes to those who have received a divine forgiveness of sin, they become worthy of, and receive the gift of the Holy Ghost, through which they are restored to the power of purity. Salvation is both of grace and works. Through the grace of God revealed in the mission of his Son, Jesus Christ, the prin- ciples, gifts, powers and authorities of salvation are given freely to man. Through man's faith, repentance, baptism and con- tinued righteousness, these principles, gifts and powers are made efficacious in their individual lives. The gospel adds God's strength to man's strength. By the united strength of God and man cometh that complete victory over the world which is divine salvation. Through this marvelous, God-given triumph over the world the flesh and the devil, comes joy and glory! Eventide Pale tints of glorious evening time Are flung across the sky; The golden glow of sinking sun Is flushing far and high. The mountains stand out firm and bold, The lake below, serene; While glowing hues from heaven reflect On waters' wondrous scene. Subdued are songs, all nature rests, Earth in calm joy, I see; May I, as even, pass on in peace To live eternally. Woods Cross, Utah. Milo F. Kirkham. A School in the Wilderness (See Frontispiece) By Prof. H. R. Merrill, of the Briglwm Young University If conditions prevailed in the days of John the Baptist such as prevail here, it is possible that the great forerunner came directly from a great university when he came as a voice crying in the wilderness. For here tucked away in one of the most beautiful canyons of the great Wasatch range, without telephone or even daily mail connections, is what may become one of the great institutions of the west. The Alpine Summer school, a dream two years ago, a wild venture last year with a mere handful of students, but a great reality this year, is a pioneer among pioneers: a suitable child of the great institu- tion founded by the empire builder, — Brigham Young. Civilization, however, always reminds me of great waters at flood: it filters into unknown, unheard of places in mere drops and tiny stream-like feeders, and then rushes in with re- sistless sweep, especially in our modern times. As I sit under my balsam tree typing this article I find my meditations punctuated by blasts of advancing civilization which roll up the Timpanogos trail and are tossed back from peak to peak, re- minding one for all the world of Rip Van Winkle's queer little men and their ten pins, only to disappear over the crags of the great, old mountain. Those blasts come from the new scenic road which is creeping into Aspen Grove this week and which will place the once isolated Alpine Summer school upon one of the most beautiful and, if one can judge by its scenic pos- sibilities, the most used scenic highway in the state. Whereas the arrival of the stage at the camp three times a week is greeted now by the students and faculty as the arrival of the mail in the old days of the pony express, in the near future daily mail will be a possibility and constant communication with the outside world will be maintained. Only today a car came from Provo via American Fork canyon to carry several of the Alpine Summer school students around to Timpanogos Cave and thence to Provo where they will entrain for the east. Today, too, Dr. M. C. Merrill, of the Brigham Young University, drove his car to the ridge, or to speak more correctly, to the top of the old lateral moraine just above the camp, and used Professor Cannon's burro to finish the trip with his luggage. By the end of the coming week, that is by August 18, cars will be making regular trips around the new highway. 1102 IMPROVEMENT ERA The road, however, will not mitigate against the Alpine school but will only serve to make it more accessible without robbing it of any of its Alpine or outdoor features. The campus of the school itself is off the regular road a few scores of yards where necessary privacy and calm may be maintained. Were it not for the splendid view the autoist will get of the school and its miles and miles of surrounding mountain and sky, from the ridge above camp, he might pass without noticing it at all. The school campus is not in Aspen Grove proper, but i3 located on a small knoll two hundred yards east of the grove. The site is almost wholly surrounded by pines and aspens. The men's dormitories are located close to the class tents and in close proximity to the restaurant and library. The girls' camps, on the other hand, are located across Timpanogos creek among a dense forest of beautiful balsams and aspens; while in the creek bottom between the camps and in the grove west of the girls' camps, the faculty members have pitched their tents. Young married couples, several of whom are studying Some of the faculty of the Alpine Summer School as they appear while on duty. Front row, left to right: Dr. F. L. Martin, Professor Fred Buss, Dr. Henry C. Cowles, Professor B. F. Larsen, Professor Thomas C. Romney. Back row: Professor C. Y. Cannon, Professor H. R. Merrill, Dean Hugh M. Woodward. SCHOOL IN THE WILDERNESS 1073 at the school, have almost without exception pitched camp in Aspen Grove where the government, through the forest service, has provided a few camping luxuries. It is the common opinion of teachers and students that the opportunity for study afforded here is far better than can be found anywhere else. Although the social life is not neglected, it is controlled. A maximum amount of time is given over to work. Twice a week, or thereabout, a regular program is given at which all join in entertaining one another. Every night after supper volley ball, horse-shoe pitching, singing, and visiting, occupy the entire group for a short period. While the library is not large it is well selected for the work in hand and affords opportunity for all necessary research. The nature classes, of course, are much better provided for here than they could be in the richest university on the globe, for where is the university other than this and similar outdoor ones that can have on hand in its geological library or labora- tory a complete record of the rocks through many ages with their accompanying faults, escarpments, strikes, fossils, strata, and evidences of the weathering process? Where is the uni- versity that can keep in its green house or on its experiment farms all kinds of plant life of the several zones showing suc- cession and climax, from the lichen to the Douglas fir, from the farmer zones to zones that are truly Alpine? Where is the university, regardless of its wealth, that can keep in its museums all sorts of moths, beetles, bugs, and birds on the wing or in the chalices of wonderful mountain flowers? Where is the university that can preserve in its back yard the remnants of an age-old glacier with its accompanying lakes, moraines, Al- pine flora, and actual movement? In art, the Alpine Summer school serves equally well. Surely there is not a school campus in all this world that can present as many interesting views of mountains, streams, cliffs, trees, and a host of other things that represent the very life of the artist. And then the life! School here and at similar places in the wilderness is one long vacation where the resinous balsam, the aspen, the mosses, the ferns, the flowers, and the water-falls blend together in one satisfying atmosphere. The school is at an elevation of 7,500 feet. That means that a hot night in sum- mer is unknown, and even the days are cool in the shade. In fact, there has been a little complaint of the cold, but not a word about the heat. The water at this altitude is another source of recurring pleasure. Crystal springs innumerable in and around Aspen Grove supply all the cold and refreshing water that a city could use. As I sit here on the afternoon of an August day I am cool 1104 IMPROVEMENT ERA and free from discomforts. I am sitting beneath some balsam trees which surround my tent. My typewriter is resting upon a table I made from scraps of lumber I picked up around Aspen Grove. I am sitting on a folding chair that I brought with me into the wilderness. My family is here, as are the families of the married students and many of the instructors. We find life here delightful. When we first came we were so unused to the pioneer, outdoor life of our fathers that we thought we might soon pine for civilization and its lures. We have found the opposite to be the case: we pine for the pines and the aspens of our little camp. Last week I went to Provo where I spent a perspiring day. From the time I landed upon the hot, dry pavements of the city until I was on the truck ready to return, I longed for my camp in the mountains with its freedom, its delightful, refreshing coolness, and privacy. Of course, there are a few inconveniences in the mountains, but they are so inconsequential in comparison with the delights, that they are entirely negligible. No one who has spent a summer here will ever be entirely satisfied with a summer school anywhere else. It was that thought, perhaps, which prompted W. A. Paxton, principal of the Uintah High school, to say just before leaving for Vernal, this afternoon, that within five years the Alpine Summer school will be the largest sum- mer school in the west, if the Brigham Young University is able to furnish the physical equipment necessary for such a school. This year there have been connected with the Alpine Sum- mer school over one hundred students hailing from nearly half the states in the union. Every one of these students will go away from the School in the Wilderness with a feeling that it is good to have been here. Certain it is that the school in the wilderness has demonstrated its feasibility. Satisfaction It is a wonderful gift to be able to make our lives fine, clean, sane and efficient. There is no satisfaction that can equal the satisfaction of knowing that we are strong enough to give aid to those who need us and still not burden other souls with the weight of our authority. If our advice and help are needed to make a friend successful and wise, let us give freely, gladly, and then not make the mistake of expecting something in return: There's a satisfaction in doing, one by one, Little things that another leaves undone. But there's a greater satisfaction, I learn, In a friendship that asks for no return. — D. C. Retsloff. San Diego, Calif.