Defining the Terms

When we hear the words “perfect,” “perfectionist,” or “perfectionism” what thoughts come to mind? The philosophical definition of perfectionism is “a doctrine holding that religious, moral, social, or political perfection is attainable, especially the theory that human moral or spiritual perfection should be or has been attained.” The Apostle Paul addressed the subject of being perfect in his treatise to the saints of the church at Philippi. In Philippians 3:12-16 Paul exhorts:

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

What Paul is telling the saints is that he is not perfect, but he lives his life in such a manner as to daily strive to become perfect or more Christ-like. He further explains that he has left behind those things in his life which he once thought would gain him favor with God, and instead continues to look ahead and set the attaining of a Christ-like life (a perfect life) as his spiritual and moral target.

High Expectations and Striving for Perfection

Members of The Church of Jesus Christ of Latter-day Saints are taught to have high expectations and to strive for perfection, a task which frequently leaves members finding themselves falling short of the mark. This often leads to feelings of discouragement, dissatisfaction, anxiety, and stress. However, Professors G. E. Kawika Allen from the McKay School of Education at Brigham Young University, and Kenneth T. Wang at the Fuller Theological Seminary, argue that perfectionism, or striving for high standards, is not the problem.

In a recent study published by the American Psychological Association in Psychology of Religion and Spirituality which focused specifically on Latter-day Saints, they surveyed approximately 267 active members of The Church of Jesus Christ in Utah which consisted mostly of young adults in their mid-20’s, and asked questions ranging from their satisfaction with life to inward and outward commitment to their faith. From their study they were able to categorize the responses into three main groups:

The first group, 22% of people surveyed, were not perfectionists, that is, they don’t believe they hold themselves to high personal standards. The rest were considered perfectionists, but had an interesting split among them – a new type of perfectionism. Of the perfectionist group, 30% were classified as what Allen and Wang labeled maladaptive perfectionism, while 47% were classified as adaptive.

Allen admits that the populace surveyed for the test was perhaps the most appropriate as it is at that crossroads in a person’s life when they feel the most pressure to live up to the high standards of perfectionism as they contemplate going on a mission, getting married, and pursuing a higher education.

The study indicated that over half of the 267 LDS members surveyed could be classified as adaptive perfectionists which can be described as follows:

Adaptive perfectionists are likely to feel acceptance of themselves and their efforts, even when they fail or fall short of the high personal standards they have set for themselves. They are also more inwardly and outwardly committed to their LDS faith, which supports previous peer-reviewed findings that religious commitment plays a role in achieving better psychological health. That means adaptive perfectionism is actually healthy.

Taking this into consideration, the Apostle Paul would be classified as an adaptive perfectionist.

By contrast, however, members who were classified as maladaptive tend to feel less satisfied with their lives, and often experience depression and anxiety. They also tend to have a deeper fear of being punished by God for their sinful behavior. The study renders the following explanation about maladaptive perfectionists:

Maladaptive perfectionists are those folks who have high standards and high expectations for themselves, but when they are unable to meet those expectations, whether it’s school, family, or personal expectations, they struggle a little more with feelings of failure, feelings of not being good enough, disappointment, discouragement, and they feel down about themselves because they’re not able to meet those high standards.

Allen further commented that “adaptive perfectionists are more resilient to discouragement and create a ‘buffer’ for themselves if they fail —allowing themselves a chance to simply try again and again and again and do their best. He relates this to the repentance process.

How Members Can Achieve a Healthier Perfectionist Behavior

Allen offers three basic suggestions for helping members to become adaptive perfectionist versus maladaptive perfectionists. He states that the first step is for a member to figure out the type of perfectionist that he or she is. For those who struggle with maladaptive perfectionism, Allen states that, “Knowing that they have this negative tendency is half the battle. Then they can begin practicing more patience with themselves and studying the Atonement – both key steps to becoming an adaptive perfectionist.” He also states that it can be encouraging for adaptive perfectionists “because it reinforces the ‘Okay, I can be perfectionist in an adaptive way, and I can feel good about myself when I’m not able to meet those expectations.”

The second step in the process is to not allow fear to rule how the gospel is lived. Allen states,

Oftentimes we find ourselves doing things out of fear and anxiety rather than wanting to do it out of the love and out of faith—our own faith. When we’re driven by fear and anxiety, that’s when we need to take another look at the meaning of the Atonement and grace and our testimony of the living Christ.

He further emphasizes that adaptive perfectionists are motivated by love for the Savior more than they are by fear of repentance or punishment.

The third step is to apply the atonement in daily living and remember the unconditional love that God has for each of us. Allen commented:

As we let go of fear, we also need to strive to understand the Atonement and God’s love. When we understand that the Atonement allows us to strive for perfection simply by doing our very best and we remember that we are already imperfect, it helps us pick up the pieces and start again when we make a mistake.

Each of Us Strive for Perfection

None of us are perfect. “As it is written, There is none righteous, no, not one” (Romans 3:10). “For there is not a just man upon earth, that doeth good, and sinneth not” (Ecclesiastes 7:20). The psalmist also declared, “The fool hath said in his heart, there is no God. They are corrupt, they have done abominable works, there is none that doeth good. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one” (Psalm 14:1-3).

The only One who is perfect is Christ Himself. He is our Exemplar. As mortals, being perfect is an impossibility, but yet we should continue to strive towards becoming perfect. If we would keep that as our perspective and goal in life, we will be able to become adaptive perfectionists, continuously working to improve ourselves. Allen concludes with this counsel:

The next time you find yourself feeling like a failure, and that achieving perfection is impossible, take a step back, pick yourself up, and remember that the beauty of the Atonement is our ability to frequently fail, but always be able to move forward, a little better than we were before.

Mormons believe that we cannot save ourselves. No one can live a perfect life—only Jesus Christ was able to do that. He met all the requirements of a Savior and was the only One who could save us. What does it mean that He saved us?

Mormons teach that the atonement has two aspects. Some portions of it are given freely to all, regardless of the choices they make on the earth. For instance, because Jesus atoned for our sins, died on the cross, and was resurrected, we all are resurrected and live forever—even the wicked receive that particular gift.

Others require action on our part to activate. To receive the full measure of the atonement, one must accept Jesus Christ as his or her Savior (an act), be baptized (an act), and keep the commandments of God. Most Christian religions accept that certain acts are required to be saved. They accept that one must accept Jesus Christ as the Savior, and many also require baptism.

Baptism is so important and essential that even Jesus insisted on being baptized by immersion, despite having no sins to be forgiven of. He taught his disciples that both faith and baptism is required for salvation: Baptism is an act. We are not saved by our actions, but actions are required as part of the process—and must, as this Bible verse makes clear, be accompanied by faith:

16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mark 16:16).

Peter also taught this doctrine: Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost (Acts 2:37-38).

Jesus warned us that while confessions of faith are an important part of our salvation, they must be accompanied by righteousness:

“9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. (Romans 10)

These verses tell us that we need to accept Jesus Christ as our Savior, but also have that confession of faith be sincere and life-changing enough to cause us to obey the commandments and to become righteous. A confession of faith that doesn’t change our lives is meaningless. The mouth says the words, but the heart obeys God.

Many scriptures emphasize the importance of keeping the commandments in order to return to God. This is where the confusion about Mormon beliefs concerning being saved come from. Many people misinterpret the Mormon emphasis on keeping commandments as being a belief that we can earn our way into Heaven. This is not actually what Mormons teach. In fact, the true Mormon belief is not that different from traditional Christianity, except that we emphasize it more, making certain our members understand that love must be accompanied by action:

If ye love me, keep my commandments (John 14:15).

The Bible is emphatic in its teachings that faith without works is dead. If we say we accept Jesus Christ as our Savior, but spend our days harming others and committing sins, we clearly didn’t really mean it. Our works are a manifestation of our faith—if, and only if—they are done for the right reason, which is love for Jesus Christ. Jesus consistently condemned the Pharisees for carrying out their faith for show, but then sinning privately, and He condemned those who obeyed for all the wrong reasons. For this reason, the claimed differences between Mormon beliefs and Protestant beliefs on this subject is really just wordplay. Mormons believe our works will develop out of our love. A former Mormon prophet, Ezra Taft Benson, once said, “When obedience ceases to be an irritant and becomes our quest, in that moment God will endow us with power.” Our attitude toward obedience is a direct measure of our love for Jesus Christ, and it is for this reason Mormons spend a lot of time talking about commandments. Mormons want their members to live the way God has asked them to live—and to do so joyfully and for the right reasons.

Are Mormons saved? They have faith, they are baptized, and they receive the Holy Ghost. They repent of their sins and work to keep the commandments of God. They trust in the atonement of Jesus Christ to do for them what they cannot possibly do for themselves. They are saved as far as they can be saved in mortality, but no one completes the process until the final judgment. At that time, the Savior, and no one else, will determine their final status. Only Jesus Christ may say who is saved and who is not.

Mormons believe we are saved through the atonement of Jesus Christ.

In the mid-19th century, when rhetorical, emotional oratory was common, some church members and leaders used strong language that included notions of people making restitution for their sins by giving up their own lives.

However, so-called “blood atonement,” by which individuals would be required to shed their own blood to pay for their sins, is not a doctrine of The Church of Jesus Christ of Latter-day Saints. We believe in and teach the infinite and all-encompassing atonement of Jesus Christ, which makes forgiveness of sin and salvation possible for all people.” (See Mormon Church Statement on Blood Atonement.)

Many people do not realize that every word spoken by a prophet or other church leader is not official doctrine. Prophets, like everyone else, have agency and intelligence and, when a specific doctrine has not been given to us from God, is permitted to make his own decision. Sometimes they discuss these personal beliefs in public. In past times, leaders were not as cautious about this as they are today. In today’s world, where the most casual statement can live forever on the Internet, leaders often preface opinions with a reminder that this is what they are. However, when the Church was younger and smaller, this was not always true. Unless a belief has been canonized, it is not official doctrine. Blood atonement is one such belief, arising out of the common beliefs of the time.

Many people use as their source for this teaching the Journal of Discourses, a  book containing various talks by early church leaders. However, this record is not an official church publication and the talks were not recorded and were not official versions. They are based on notes taken by listeners and were not vetted by the leaders themselves. General Conferences, the semi-annual gathering of the Mormons, was different then than it is now, and in the first year of the Church, attendees could even ask the speakers questions and get opinions from them. The Journal of Discourses was intended to be used like a newspaper, not a book of scripture or doctrine. It was written for those who lived far from the central church.

The Mormons teach that we are saved through the atonement of Christ. It is His blood that saves us, not our own. “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” (1 John 1:7)

This teaching is expanded on by Elder David A. Bednar, an apostle of Jesus Christ in modern times:

Prophets throughout the ages have emphasized the dual requirements of (1) avoiding and overcoming bad and (2) doing good and becoming better. Consider the penetrating questions posed by the Psalmist:

“Who shall ascend into the hill of the Lord? or who shall stand in his holy place?

“He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm 24:3–4).

Brothers and sisters, it is possible for us to have clean hands but not have a pure heart. Please notice that both clean hands and a pure heart are required to ascend into the hill of the Lord and to stand in His holy place.

Let me suggest that hands are made clean through the process of putting off the natural man and by overcoming sin and the evil influences in our lives through the Savior’s Atonement. Hearts are purified as we receive His strengthening power to do good and become better. All of our worthy desires and good works, as necessary as they are, can never produce clean hands and a pure heart. It is the Atonement of Jesus Christ that provides both a cleansing and redeeming power that helps us to overcome sin and a sanctifying and strengthening power that helps us to become better than we ever could by relying only upon our own strength. The infinite Atonement is for both the sinner and for the saint in each of us.

In the Book of Mormon, we find the masterful teachings of King Benjamin concerning the mission and Atonement of Jesus Christ. The simple doctrine he taught caused the congregation to fall to the earth, for the fear of the Lord had come upon them. “And they had viewed themselves in their own carnal state, even less than the dust of the earth. And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men” (Mosiah 4:2; emphasis added), (David A. Bednar, “Clean Hands and a Pure Heart,” Liahona, Nov 2007, 80–83).

Mormons teach that grace comes to us through the atonement of Jesus Christ. It is what allows us to overcome death to live forever. Grace also allows us to repent of our sins and to be forgiven after we have done so. This comes to us without any conditions—every person who has ever lived on this earth has the gift of grace without any acts at all. Mormons do not believe the act of accepting Jesus Christ as our Savior is required to receive God’s grace. It is without conditions.

However, to receive the fullness of the atonement, we must follow the teachings of Jesus Christ and live the gospel. Doing so allows us to return to God’s presence. The scriptures teach us that no unclean thing can dwell in God’s presence, and so we must cleanse ourselves and live as pure a life as possible while we’re on the earth. Of course mistakes happen. No one is perfect. However, through the atonement and grace, we are able to repent and start over as often as necessary and in time, this way, we will feel worthy to be in God’s presence. We will be ourselves in Heaven; to make it the perfect place God promised us, it can only be filled with those who love God and keep His commandments.

“If ye love me, keep my commandments” (John 14:15) Jesus taught. He repeated again and again the importance of obeying God’s commandments, warning that only those who do will be with God again. “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. (Matthew 7:21)

However, although we must obey the commandments and we must repent when we fall short, we cannot bring about our own atonement by doing so. Only the voluntary atonement of Jesus Christ, which happened in the Garden of Gethsemane and on the cross at Calvary could bring about our atonement. We cannot use our own blood to atone for our sins, no matter what type they are, because the atonement required the voluntary sacrifice of a perfect being. For this reason, Mormons do not believe in blood atonement as the term is used to describe capital punishment.

Many evangelicals teach that a person gets to heaven by being “saved.” This involves the act of accepting Jesus Christ as their personal Savior. At the same time, they teach that acts cannot get you into Heaven. The Mormons also believe that a person must accept Jesus Christ as His Savior in order to return to God’s presence after death. Both groups agree that at least one act is required of all of us in order to be with God.

The confusion over the number of acts required to be saved comes from the differences in terminology used by Mormons. Mormons believe everyone is saved through the atonement of Jesus Christ, even if they never accept Jesus Christ as their Savior. However, grace and eternal life, to a Mormon, are not the same thing. To understand this complex issue, let’s look at several essential points.

What is grace?

The Bible Dictionary, found in LDS editions of the King James Bible, defines grace for us:

It is through the grace of the Lord Jesus, made possible by his atoning sacrifice, that mankind will be raised in immortality, every person receiving his body from the grave in a condition of everlasting life. It is likewise through the grace of the Lord that individuals, through faith in the atonement of Jesus Christ and repentance of their sins, receive strength and assistance to do good works that they otherwise would not be able to maintain if left to their own means. This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts.  (see Bible Dictionary.)

In other words, grace allows us to rise from the dead, receive our bodies back from the grave in a perfected form, and life forever. This is possible only because Jesus Christ voluntarily gave up His life for us after taking on the sins of the world. No fully  human being was capable of doing this for Himself. Had Christ not made this sacrifice for us, life would end with death because none of us could live a perfect life or satisfy the demands of justice fully. Only Jesus, with a mortal mother and a Heavenly Father could live perfectly and choose to die for us.

Each person then, is resurrected and given a place to spend eternity. However, living forever isn’t the total sum of our goals for eternity if we love God. We who love Him want to live with Him in His home forever. This requires a bit more. Again, it is grace that makes this additional gift possible. Without grace, we could not repent of the sins we commit here on earth.

Why does repentance matter?

For this, we need to search the Bible, where we find the following scriptures:

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. (Matthew 7:21, KJV of the Bible)

The Book of James, who is believed to be the brother of Jesus, took this thought even further, and answers the question without any room for doubt:

17 Even so faith, if it hath not works, is dead, being alone.

18 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.

19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

20 But wilt thou know, O vain man, that faith without works is dead?

21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

22 Seest thou how faith wrought with his works, and by works was faith made perfect?

23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

24 Ye see then how that by works a man is justified, and not by faith only.

25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?

26 For as the body without the spirit is dead, so faith without works is dead also. (James 2, King James Version of the Bible)

James points out that believing in God is good, but even Satan believes in God. No, more is required that just to believe. He explains, using Abraham and Rahab as examples, that they obeyed the commandments because they had faith, and that faith was made perfect when they chose to not just believe, but to do what God taught them to do. It was the combination of faith and works that made them perfect in the eyes of God. Note especially the inclusion of Rahab. Rahab is a woman who was a harlot, so not a prophet or other person we might normally think to hold up as an example. If we looked only at that one aspect of her life, we’d see her as a lost soul, but God sees her as more and notes that she made courageous choices that helped to progress the work of God. She was, in fact, listed as an ancestor of Jesus Christ. This does not give her the right to sin as she chooses, but it demonstrates that the good works she did mattered and counted in the long run.

We see then, that faith and works must work together as a unified total in order for either of them to “get us into Heaven.”

Can Mormons (or anyone else) work their way into Heaven?

No. An evil person who did good works could not get himself into Heaven. A person who did good works every single day would not be admitted to God’s presence unless he had also accepted Jesus Christ as His Savior and unless His good works were an outward manifestation of the private faith in his heart.

A person who truly loves God will want to do His will. The greater our faith, the easier it becomes to make good choices. A person who says he has faith, who publicly proclaims that he has accepted Jesus Christ as His Savior, but who happily goes about his life robbing banks or hurting others, and who does not bother to repent is not going to be admitted into Heaven, as Jesus made clear, because his faith is not real and because no unclean thing can enter into God’s presence. Faith without works is a dead faith, but so is works without faith dead works. No one will live a perfect life, but we have a responsibility to repent when we do wrong, and to continually strive to keep the commandments.

The Book of Mormon teaches:

23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. …

26 And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins.  (2 Nephi 25)

It is only through Jesus Christ that people can be saved. If we want to live with God, rather than to merely live forever away from His presence, we must have faith, and we must also keep the commandments, as Jesus Christ instructed us to do.

Although Mormons don’t participate in a formal ceremony, they do teach the principle behind it. As Pope John Paul II said, we must stand beside the Savior.

In the April 2009 General Conference of the Church of Jesus Christ of Latter-day Saints , whose members are often called Mormons, Jeffrey R. Holland gave a powerful talk on this subject, called “None Were With Him.” He spoke of how the Savior was abandoned during much of the challenging last days. He spoke of the abuse and denial not just of those who did not personally know and love Him, but also of the treatment from those within His personal circle, beginning with Judas, who knew Him, traveled with Him and taught the gospel. Peter, James, and John slept while the Savior atoned for the sins of everyone who ever had and ever would live, including those who slept outside the Garden after being asked to stay awake. In the final moments, Elder Holland wrote:

“Thus, of divine necessity, the supporting circle around Jesus gets smaller and smaller and smaller, giving significance to Matthew’s words: “All the disciples [left] him, and fled.”¹⁵ Peter stayed near enough to be recognized and confronted. John stood at the foot of the cross with Jesus’s mother. Especially and always the blessed women in the Savior’s life stayed as close to Him as they could. But essentially His lonely journey back to His Father continued without comfort or companionship.”

There was a spiritual purpose to this loneliness, as Jesus came to understand completely how it felt to be alone amidst suffering. However, Elder Holland offered this plea to Christians everywhere:

“Brothers and sisters, one of the great consolations of this Easter season is that because Jesus walked such a long, lonely path utterly alone, we do not have to do so. His solitary journey brought great company for our little version of that path-the merciful care of our Father in Heaven, the unfailing companionship of this Beloved Son, the consummate gift of the Holy Ghost, angels in heaven, family members on both sides of the veil, prophets and apostles, teachers, leaders, friends. All of these and more have been given as companions for our mortal journey because of the Atonement of Jesus Christ and the Restoration of His gospel. Trumpeted from the summit of Calvary is the truth that we will never be left alone nor unaided, even if sometimes we may feel that we are. Truly the Redeemer of us all said, “I will not leave you comfortless. [My Father and] I will come to you [and abide with you].”²⁰

My other plea at Easter time is that these scenes of Christ’s lonely sacrifice, laced with moments of denial and abandonment and, at least once, outright betrayal, must never be reenacted by us. He has walked alone once. Now, may I ask that never again will He have to confront sin without our aid and assistance, that never again will He find only unresponsive onlookers when He sees you and me along His Via Dolorosa in our present day. As we approach this holy week-Passover Thursday with its Paschal Lamb, atoning Friday with its cross, Resurrection Sunday with its empty tomb-may we declare ourselves to be more fully disciples of the Lord Jesus Christ, not in word only and not only in the flush of comfortable times but in deed and in courage and in faith, including when the path is lonely and when our cross is difficult to bear. This Easter week and always, may we stand by Jesus Christ “at all times and in all things, and in all places that [we] may be in, even until death,”²¹ for surely that is how He stood by us when it was unto death and when He had to stand entirely and utterly alone. In the name of Jesus Christ, amen.”

It could be said then, that Mormons carry out the Stations of the Cross every moment of every day, standing by the Savior, defending Him, serving as witnesses of Him, and making sure they give meaning to the Atonement of Jesus Christ. Their leaders teach them that ours is not a religion that can be lived only on Sundays for a few hours. It must be lived at all times in order to be meaningful.

One way Mormons stand by Jesus Christ is to set an example of Him. When we’re baptized we take on His name, and even young children, who can be baptized at age eight, are taught that this is a sacred responsibility. When we take on His name, we have a responsibility to represent what He believes as much as possible, and to make the word Christian a meaningful and positive word. We try our best never to degrade His sacred name. While no one but the Savior was ever perfect all the time, we have a responsibility beyond that of others when we call ourselves Christians.

The Lord does most of His work through other people. When someone needs to be fed, He points them out to a person who has food. When a child of God needs a home, it’s provided through inspired service of another human being. When Jesus makes us aware of another person in need, it is our responsibility to pay attention. If we look the other way, make excuses, or waste time analyzing whose responsibility it really is, we leave the Savior alone. When we study the commandments on Sunday, but forget them on Monday, we leave Him alone. When we falter and choose not to repent, we leave Him alone.

Stations of the Cross is a lovely way to remember the sacrifices Jesus made for us, strengthening their ability to do so all year. While Mormons don’t participate in this ritual, they have a sacred obligation to remember those sacrifices every day of the year, even without the reminder of ceremony.

Adam and Eve were created by Heavenly Father and placed into a peaceful place to begin their lives. We can think of this as replacing the protected childhood of most people. Here they had everything they could want and only one request to obey. This allowed them time to settle into their marriage and the unfamiliar world in which they were placed, and they could have chosen to stay there forever, had they wanted to do so. However, their progress would be very limited if they did so. They would not have children or progress through a normal lifespan. This would also mean they could not fulfill the purposes for which they were sent.

The story of Adam and Eve really begins long before their birth. Prior to the creation of the world, God createdspirits. These spirits had the form of the people who live on earth today, but did not have bodies. They did, however, have personality, talents, and the right to make choices. Each developed in his own way, becoming something of the person he would be on earth.

When life is too comfortable, progress is limited. God, wanting us to progress further, told us He would create for us a world. We would be able, when we came there, to have a body and a family. We would have a figurative veil drawn over us so we would be unable to remember our time in God’s presence. However, the Spirit of Christ and the Holy Ghost would testify to us quietly when we learned truth, if we were sincerely seeking truth. In this way, we’d be able to find our way back.

In order for this life to have meaning, we had to face trials, tribulation, hard work, and choices. In the Garden of Eden, none of that was possible. Adam and Eve understood they faced two conflicting set of instructions-to avoid the fruit of the tree and to go forth and multiply. Today, we often face conflicting instructions from God. For instance, a child is commanded to honor and obey his parents, but then might face a situation in which a parent instructs him to break another commandment. The child must then choose which commandment to obey. One of the challenges of mortal life is to use our agency and our wisdom to decide which commandment is the better part for that particular situation.

Adam and Eve would not raise a family in the shelter of the garden. Had they selfishly chosen to remain, we could not have come to earth. Eve chose the better part when she chose motherhood and made a decision to leave the garden, even though it meant hardship, suffering, and death, not just for her, but for all of us. It was the only way life on earth could have meaning and purpose.

Lehi, the first prophet of the Book of Mormon, explained it this way:

If Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end.

And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin.

But behold, all things have been done in the wisdom of him who knoweth all things.

And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall.” (2 Nephi 2:22-26)

These verses help us to understand that the ranges of emotion are essential to our learning in this mortal life. We can’t recognize or appreciate joy until we’ve experienced heartache. We couldn’t appreciate the pleasure of making good choices until we knew how sin affected our spirits. To experience all of this, we had to be in the world, not in the garden.

Mormons do not believe in original sin. The church has a statement of thirteen articles of faith, written by Joseph Smith. The second says, “We believe that men will be punished for their own sins, and not for Adam’s transgression.” While there are certainly consequences for our own lives in their choice, including that of death, the atonement protects us from being directly held responsible for another person’s choice.

Jesus Christ, in that same pre-mortal life, offered to serve as our redeemer. He alone would live a sinless life and then would atone for our sins in the Garden of Gethsemane, and following that, die for us on the cross. This made it possible for us to repent and be forgiven for our sins, and to live again after death. Because He atoned for our sins, we are not accountable for the choices made by Adam and Eve. We are accountable for only our own sins, and can repent only for those sins we ourselves committed.

We don’t have a very complete record of Adam and Eve’s time on earth, and so we don’t know a great deal about the thought process that went on. We do know that God’s plan for us was carried out.

Dallin H. Oaks, an apostle, helps us to understand the nature of the choice made by Adam and Eve, and explains how Mormons view them:

It was Eve who first transgressed the limits of Eden in order to initiate the conditions of mortality. Her act, whatever its nature, was formally a transgression but eternally a glorious necessity to open the doorway toward eternal life. Adam showed his wisdom by doing the same. And thus Eve and “Adam fell that men might be” (2 Ne. 2:25).

Some Christians condemn Eve for her act, concluding that she and her daughters are somehow flawed by it. Not the Latter-day Saints! Informed by revelation, we celebrate Eve’s act and honor her wisdom and courage in the great episode called the Fall (see Bruce R. McConkie, “Eve and the Fall,” Woman, Salt Lake City: Deseret Book Co., 1979, pp. 67-68). Joseph Smith taught that it was not a “sin,” because God had decreed it (see The Words of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook, Provo, Utah: Religious Studies Center, Brigham Young University, 1980, p. 63). Brigham Young declared, “We should never blame Mother Eve, not the least” (in Journal of Discourses, 13:145). Elder Joseph Fielding Smith said: “I never speak of the part Eve took in this fall as a sin, nor do I accuse Adam of a sin. … This was a transgression of the law, but not a sin … for it was something that Adam and Eve had to do!” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954-56, 1:114-15).

This suggested contrast between a sin and a transgression reminds us of the careful wording in the second article of faith: “We believe that men will be punished for their own sins, and not for Adam’s transgression” (emphasis added). It also echoes a familiar distinction in the law. Some acts, like murder, are crimes because they are inherently wrong. Other acts, like operating without a license, are crimes only because they are legally prohibited. Under these distinctions, the act that produced the Fall was not a sin-inherently wrong-but a transgression-wrong because it was formally prohibited. These words are not always used to denote something different, but this distinction seems meaningful in the circumstances of the Fall.” (Dallin H. Oaks, “‘The Great Plan of Happiness‘,” Ensign, Nov 1993, 72)

Mormons do not abstain from meat, but there are other ways in which they too and focus on seeking forgiveness of and abandonment of their sins.

One such method is the weekly taking of the Sacrament. Mormons are baptized for the remission of their sins at age eight, which Mormons consider the age of accountability. Thereafter, sins are repented of as they occur. Each week, during the Sacrament Service (the basic worship service), Mormons partake of the Sacrament of bread and water, in remembrance of the death of the Savior. At that time they renew the covenants they’ve made with him. While they needn’t be perfect to partake, they are expected to prepare themselves for the taking of the Sacrament by having examined their lives and repented of their sins.

Another way Mormons sacrifice for God is through a monthly fast. The first Sunday of each month they abstain from all food and drink for twenty-four hours, which involves skipping two meals. For instance, they might start their fast immediately following a late lunch on Saturday afternoon, and resume with a late lunch on Sunday afternoon. They arrive at a special church service having fasted nearly the entire twenty-four hour period. They donate the money saved by doing so to a special fund, called a fast offering, to meet the needs of the poor. During the course of the fast, they’re expected to spend their time in spiritual pursuits as far as possible, studying, praying, and reflecting. This is, like the Catholic penance, a time to grow closer to God and to reflect on our spiritual progress. It’s also a time to pray for any exceptional needs we might have, or that others we care about might have.

Mormons are taught to spend time contemplating the great sacrifices the Savior made on our behalf, both in Calvary, where He took our sins upon himself, and on the cross, when He died for us.

The picture we often see of the Savior kneeling in the Garden of Gethsemane can’t begin to help us understand what the Savior, Jesus Christ, endured that day for us, the day He took on our sins and began the process of becoming our redeemer. He endured a pain greater than any of us can imagine, and He did it alone. His friends were asleep. His earthly family wasn’t there. His Father in Heaven withdrew and did not-could not for our sakes-intercede. This was something the Savior had to do alone, just for us, without help, and He did. He could have stopped it. He could have turned away from the pain and suffering, and gone back out into the world, but He didn’t. He stayed and gave us the redemption from our sins.

Gordon B. Hinckley, the former Mormon prophet, said:

“He lives, the Savior and Redeemer of all mankind, whose Atonement came as an act of grace for the entire world. … He has done for us what we could not do for ourselves. He has brought meaning to our mortal existence. He has given us the gift of eternal life. … God be thanked for the gift of His Son, the Redeemer of the world, the Savior of mankind, the Prince of Life and Peace, the Holy One” (“A Testimony of the Son of God,” Liahona and Ensign, Dec. 2002, 4-5).

Mormons have a similar celebration, called the Sacrament. It is offered during a weekly Sacrament Meeting, which is the primary worship service. There are differences between the Catholic and Mormon service, however.

Mormons use bread and water in the Sacrament. Although wine was used when Christ held the first Sacrament, Mormons teach that the bread and water only represent the blood and body of the Savior, rather than being transformed into the actual blood and body, and therefore, it is not important that water is used instead.

Joseph Smith received the following revelation from God:

2 For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory-remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins.

3 Wherefore, a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies; (Doctrine and Covenants 27)

Mormons do not drink alcohol. They follow a health code that prohibits it. In addition, water is easily obtained and requires no special purchase. Because Mormons consider the sacrament to be in remembrance of the Savior, they are focused on the meaning, rather than the specific items taken. However, the Sacrament does follow a carefully prescribed format and has one of the few specific prayers used in the church. In most cases, Mormon prayers are personalized by the giver, but the Sacrament prayers must be given exactly.

The Sacrament is prepared by priesthood holders. Boys who are at least sixteen may serve as priests, which is not the same as a priest in the Catholic Church. It is merely one office in the priesthood. The priests tear the bread into small pieces and then bless it (say a prayer.) They give the trays to the deacons, who go out among the congregation, distributing it. Boys ages twelve and thirteen may serve as deacons. The congregation remains seated throughout the Sacrament.

The bread is broken into small pieces by two priests, representing the way Christ’s body was broken on the cross.

The water represents the blood that was shed for us. It is placed in small disposable cups and is prayed over by the second priest.

The prayers are given to us in modern revelation, and outlines both the purpose of the Sacrament and how the church members are to approach it.  Note that the prayers were outlined prior to the change from wine to water.

75 It is expedient that the church meet together often to partake of bread and wine in the remembrance of the Lord Jesus;

76 And the elder or priest shall administer it; and after this manner shall he administer it-he shall kneel with the church and call upon the Father in solemn prayer, saying:

77 O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them; that they may always have his Spirit to be with them. Amen.

78 The manner of administering the wine-he shall take the cup also, and say:

79 O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen. (Doctrine and Covenants 20)

Mormons are taught to prepare carefully for the Sacrament. During the week, they evaluate their lives and repent of any sins they may have committed. They try to arrive at the meeting feeling spiritual. As the bread and water are being passed, the room is silent (except for babies and small children) and members are encouraged to read scriptures or think about the Savior, Jesus Christ. It’s a time to reflect on Him and on the wonders of the Atonement in our lives.

Although Mormons and Catholics might approach the Sacrament a bit differently, the purpose is the same: To show love and honor to the Savior.

To a Mormon, the Sacrament is very personal because it provides an opportunity for members to think about the great life, ministry, and Atonement of the Savior and how it applies and affects their individual lives. As written in the Encyclopedia of Mormonism, “the Sacrament focuses attention on the sacrifice for sin wrought by the Savior and the need for all those who have been baptized to maintain their lives constantly in harmony with his teachings and commandments.”  The word “Sacrament” refers to the Lord’s Supper in which Christ used emblems in similitude of the sacrifice He was soon to make.  Christ met with His Apostles and instituted the sacrament as written in Luke 22:19-20:

19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which    is given for you: this do in remembrance of me.

20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

The broken bread reminds Church members of the Savior’s body, His suffering, and that through His mercy everyone will be resurrected and given the opportunity to obtain eternal life.  The water is symbolic of the Savior shedding His blood in suffering and anguish which started in the Garden of Gethsemane and ended on the cross.

This ordinance is an important part of worship and spiritual progression. Through this ordinance, Church members renew the covenants they made with God when they were baptized such as promising to obey Heavenly Father’s commandments and to always serve Him. In exchange for keeping these covenants, the Lord promises that we can have the constant companionship of the Holy Ghost, the remission of sins, and the blessing of being spiritually reborn. In preparation of partaking of the sacrament, Church members take time to examine their lives and repent of sins. Members should have a humble and repentant heart in order to participate in the sacrament.

The Sacrament is administered by priesthood bearers who have authority.  As revealed in modern revelation, Priests in the Aaronic Priesthood and any Melchizedek Priesthood holder may officiate at the table. The sacrament table is prepared by teachers in the Aaronic Priesthood, and the bread and water are blessed by priests and passed to the members of the Church by deacons in the same priesthood. The sacramental prayers over the bread and water are scripturally exact as revealed by the Lord.

The Sacrament blesses my life each and every week. I am so grateful for the opportunity to renew my covenants with my Heavenly Father.  Partaking of the sacrament provides me with a sacred moment in a holy place where I can spiritually grow. Being involved in such a sacred ordinance more fully helps me realize the special blessing of being able to participate in it and its significance in my life – that Jesus Christ atoned for my sins and only through Him can I repent and one day live in His presence again.

In Paul’s epistle to the Ephesians, he stipulates that Christ’s true church should have “One Lord, one faith, one baptism”; the particular form of baptism he is referring to is baptism by immersion. How do we know this? Well, we can infer that Paul’s instructions held a particular regard for baptism by immersion, mainly because it is the only form of baptism the gospels tell us about and the only form Christ himself participated in and subsequently approved of. Let’s take a look at Matthew 3:16 which recounts the event, and indicates immersion specifically:

“And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him.”(Emphasis added)

Because Christ was baptized in the Jordan River, and “went up straightaway out of the water”, we know that John was performing his baptisms by immersion. 1 Peter 2:21 instructs “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps”. This scripture, in conjunction with John 3:5, inform the sinner that in order to receive re-birth and salvation they must first be baptized, in the same manner that the Savior received the ordinance. Romans 6:3-5 further clarifies the point, giving specific instruction on how baptism is to be performed:

“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” (Emphasis added)

We learn from the epistle to the Romans, that baptism by immersion is meant to be symbolic of the death and resurrection of Jesus Christ; being “planted” under water symbolizes being buried in the ground as if one were dead, and being lifted up out of the water symbolizes breaking the bonds of death in order to receive a resurrection, or perfect union, of body and spirit. Verse 5 above, tells us that if we are “planted together in the likeness” of Christ’s death, then we can expect to take part in the resurrection, as did the Son of God. So what happens if someone dies without being symbolically buried in the waters of baptism and in the same manner raised up to a “newness of life”? The answer to that question would be the inverse of the statement in verse 5, which declares irrevocably that the person in question will not receive the blessings of baptism. Additional evidence can be found in the account of Phillip and the eunuch (Acts 8:36-39):

“And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.”

This account given in the Acts is a telling one, not only because of what it says, but more so because of what it doesn’t say. If performing baptism by sprinkling water upon the forehead of a convert was a viable method, then all Phillip would have had to do was take a handful of the “certain water” and douse the eunuch. Bearing in mind that they were traveling by chariot, as opposed to leisurely taking a stroll, they instead descend into the water- against all rational thought- where Phillip can baptize the eunuch by immersion. Obviously this particular form of baptism was important enough to be carried out by Phillip in its exactness- even in such an unusual circumstance.

Why do Mormons practice baptism by immersion exclusively? Because it is the only form of baptism documented in the gospels and more importantly the only form in which the Savior participated, approved of and admonished his apostles to perform amongst the early saints. By practicing this one form of the ordinance, the LDS church is fulfilling the guidelines laid down by the Apostle Paul, regarding the Lord’s true Church.

– Alex C.