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Critics seriously understate the position of the Church of Jesus Christ with respect to the atonement.
To see citations to the critical sources for these claims, click here
Joseph Smith, the founding prophet, stated that "the fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it." Those appendages include the gift of the Holy Ghost, power of faith, enjoyment of the spiritual gifts, restoration of the house of Israel, and the final triumph of truth. [1] The atonement of our Lord and Savior Jesus Christ is the central fact of all LDS theological teaching.
Almost one hundred years ago LDS historian and theologian Brigham H. Roberts wrote that the atonement
is the very heart of the Gospel from whose pulsations the streams of both spiritual and eternal physical life proceed. It is the fact which gives vitality to all things else in the Gospel. If the Atonement be not a reality then our preaching is vain; our baptisms and confirmations meaningless; the eucharist a mere mummery of words; our hope of eternal life without foundation; we are still in our sins, and we Christian men, of all men, are the most miserable. A theme that affects all this cannot fail of being important. [2]
In 1917 President Joseph F. Smith delivered an official statement on principles of government in the Church, which included the following statement: "A man who says he does not believe in the atoning blood of Jesus Christ who professes to be a member of the Church…but who ignores and repudiates the doctrine of the atonement… [I say that] the man who denies that truth and who persists in his unbelief is not worthy of membership in the Church." [3] In 1924 General Conference Heber J. Grant, then President of the Church, stated that "any individual who does not acknowledge Jesus Christ as the Son of God, the Redeemer of the world, has no business to be associated with The Church of Jesus Christ of Latter-day Saints." [4] Fourteen years later President Grant was just as emphatic: "We want it distinctly understood that we believe absolutely in Jesus Christ, that He was the Son of God, and that He did come to the earth with a divinely appointed mission to die on the cross as the Redeemer of mankind. We do not believe that He was just a 'great moral teacher,' but that He is our Redeemer." [5] Elder Bruce R. McConkie has stated that the "atonement of Christ is the most basic and fundamental doctrine of the gospel." [6] Speaking with reference to all who call themselves Christian, which obviously included the Latter-day Saints, Brigham Young stated that "the moment the atonement of the Savior is done away, that moment, at one sweep, the hopes of salvation entertained by the Christian world are destroyed, the foundation of their faith is taken away, and there is nothing left for them to stand upon." [7] Howard W. Hunter, of the Quorum of the Twelve, taught that "nothing is more important in the entire divine plan of salvation than the atoning sacrifice of Jesus Christ. We believe that salvation comes because of the Atonement. In its absence the whole plan of creation would come to naught." [8] Twenty-five years ago Elder Gordon B. Hinckley reminded the Saints that:
No member of this Church must ever forget the terrible price paid by our Redeemer who gave his life that all men might live—the agony of Gethsemane …[or] the cross, the instrument of his torture… This was the cross on which he hung and died on Golgotha's lonely summit. We cannot forget that. We must never forget it, for here our Savior, our Redeemer, the Son of God, gave himself a vicarious sacrifice for each of us. [9]
Elder John K. Carmack, in April 2001 General Conference, took it to a more personal level: "Christ's Atonement is the central doctrine, but of even more comfort and benefit has been how wonderfully accessible and individual His mercy and help have been to me personally." [10] The significance of the atonement was also brought out by the first prophet of the restoration, Joseph Smith, who wrote regarding:
The condescension of the Father of our spirits, in providing a sacrifice for His creatures, a plan of redemption, a power of atonement, a scheme of salvation, having as its great objects, the bringing of men back into the presence of the King of heaven… The great plan of salvation is a theme which ought to occupy our strict attention, and be regarded as one of heaven's best gifts to mankind. [11]
There is evidence that other mainstream Christians considered the atonement to have at least begun in the Garden, being consummated on the cross, which is what the Latter-day Saints have taught for more than 170 years. Evangelical critics say almost nothing about the universalism of the LDS position, simply mentioning it as one of the two major areas of disagreement. This suggests that for critics the atonement does not provide for all mortals to be resurrected, or saved. Critics do correctly indicate, nevertheless, that the LDS do place a good deal of emphasis on the Lord's experience in the Garden of Gethsemane.
For a detailed response, see: The garden and the cross
Critics seem to assume that the LDS position is a "ransom" theory of atonement, and that the mainstream Christian interpretation is one of sacrificial death on the cross. They quote some statements from Latter-day Saint leaders emphasizing the Garden of Gethsemane as being the place of the atonement. They write, "Christians have long maintained that this glorious act of sacrifice took place on Golgotha Hill… It was here that God Himself was subject to the humiliating death of a common criminal,"161 and note that "Christians realize that salvation is a result of what Jesus did for them on the cross… To even insinuate that this took place in the Garden of Gethsemane is a foreign concept to the Christian."162
For a detailed response, see: The Atonement as viewed by historical Christianity
Critics compare what they state are the four positions of the LDS church, which by definition must be false, as follows:
The four positions of the Christian theory, which by definition must be correct, are:
As is so frequently done, the critics here are attempting to compare apples and oranges. They are contrasting "resurrection" on the LDS side with "salvation" on the other side. They are contrasting "cross only" with "garden and cross." They are rejecting the possibility of the Israelites having any knowledge whatever of the works of the future Messiah, and therefore being saved by their faith in the future Messiah. And do they really want to contrast "obedience" to the Gospel with the "grace of God?" Does God require nothing at all of us after that grace has entered our life? The Lord had something to say about those who cry Lord, Lord, but do not what He says. The restoration of the Gospel through the Prophet Joseph Smith actually makes the two positions most compatible, at least from the perspective of the members of the Church of Jesus Christ. It is really only the critics who have a problem reconciling the two positions. The LDS position is a broader concept, based on further light and knowledge, i.e., revelation from God.
The Latter-day Saints teach a principle of exaltation, beyond the ordinary salvation mentioned by evangelical critics, which makes both systems compatible on the first point. Salvation is a free gift of grace provided for by the atoning death and resurrection of the Savior; however, the specific type of resurrection is based on one's own life activity: we will be judged according to our works; (John 5꞉29) Jesus Christ is the "author of eternal salvation unto all them that obey him." (Hebrews 5꞉9) The "Great Commission" of Jesus to the Apostles at the end of Matthew says that they are "to teach them to observe all things whatsoever I have commanded you." (Matthew 28꞉20) The word 'primarily' in the second point of differences opens up the door for reconciling the two positions on the issue of Gethsemane vs. Calvary. As has been seen, there is no such issue for the Latter-day Saints: the atonement begins in the Garden (or before creation, 'before the foundations of the world were laid'), and ends on the Cross (or perhaps is still continuing, with Christ continuing to intercede for us with the Father).
The Latter-day Saints basically agree with the third critical position point, in the sense that until, or unless, the atonement and resurrection had actually taken place, there was no opportunity for anyone, before or after that event, to receive the benefits of it. All this really means however is that there was no resurrection prior to the resurrection of the Savior Himself, and, therefore, no possibility of anyone being brought back into the presence of God the Father. Heaven was only a dream until the atonement and resurrection made its attainment a real possibility. As for the forgiveness of sins: since it is based on the atonement by Jesus Christ, that could be accomplished, because of the foreknowledge of the Father: He knew that His Son would follow through with the Atonement, thereby redeeming all from the individual effects of the Fall. The belief in the possibility of receiving a forgiveness of one's sins prior to the birth and death of the Savior is also contingent upon the belief in Prophets being 'truly' called of God. One must believe that God can really and truly call to His service an individual and proclaim to them what will be in the future. If we believe with Paul that the "gospel was preached beforetime to Abraham," or that the "Israelites were baptized to God in a cloud," we must do so completely. If the gospel was preached to them, then we have to admit that they were, at least to some degree, taught about the future Savior and His atoning sacrifice. We must believe that, not only would He not leave their souls in hell, but that He would make a way possible for them to confess their sins and repent of them. If this is true, then a certain amount of salvation was possible before the birth of the Savior. However, it still required His atonement and resurrection to make the fullness of that salvation possible.
The fourth position point deals with the principle of grace, which Latter-day Saints accept, if understood properly. The atoning sacrifice of the Savior was an act of grace; no one forced Him to go through with it; nor did we, on the basis of anything we had done, merit its occurrence. Christ atoned for the sin of Adam, and for our individual sins, because He loved us. But we have to accept it if it is going to be meaningful in our lives. All will receive that aspect of the atonement that applies to the resurrection of the body; only those who accept Jesus Christ and follow His commandments are going to receive the fullest benefits of that sacrifice.
Some time needs to be spent however on the extent to which the atonement is applicable in the world. Critics seem to object that the atonement is applicable to all who have ever lived. They want to restrict it to only those who lived after the Savior ("only after Christ's death" and "for the believer"). This doesn't only limit its accessibility to those who lived before the Savior, it quite literally slams the door on the possibility of their ever receiving salvation. The Gospel of Jesus Christ does not restrict itself in that manner. All will be raised from the dead; all will stand before God to be judged; all will be expected to give an accounting of their behavior on Earth. And they will all be held to basically the same standard. No one slides into heaven, or gets there by hanging onto the tailcoats of another. No one is saved on borrowed light.
The Council of Quiersy, convened in 853, in a passage quoted by evangelical scholar Thomas Oden, declared that "as there never was, is or will be any man whose nature was not assumed by our Lord Jesus Christ, so there never was, is or will be any man for whom He has not suffered; though not all are redeemed by the mystery of His passion." [13] How is it that Christ suffered for all, but did not redeem all? Either Christ's passion was not universal, or "redemption" has a specialized meaning. Clearly all those whose nature has been assumed, which is to say, all who have ever been born, will receive the benefits of His death and resurrection; but also clearly, not all are going to be redeemed because not all have chosen to follow. The paragraph, in the part not quoted by Thomas Oden, refers to those who are "unfaithful," and "those not believing in faith those things 'which He has worked through love' [Galatians 5:6]," that is, those who do not believe in what Christ did for them, which "has indeed in itself that it may be beneficial to all; but if it is not drunk, it does not heal." If we do not drink the cup the Savior offers us, the atonement will not heal us.
The extent to which the atonement is applicable has been a hotly debated topic in Christian history, in all traditions, but none more so than in evangelical circles. A recently published book presents several dissenting voices to the position taken by critics, that is, that only those who believe are affected by the atoning sacrifice of the Savior. I. Howard Marshall says that:
The question at issue is not whether all will be saved but whether God has made provision in Christ for the salvation of all, provided that they believe, and without limiting the potential scope of the death of Christ merely to those whom God knows will believe. [14]
Marshall, Professor of New Testament exegesis at University of Aberdeen, in Scotland, is one of the leading evangelical scholars today. He concludes his study of the Pastoral epistles by writing that "we have found nothing in the Pastorals that requires that we assume the existence of a 'hidden agenda,' a secret plan of God to save only the elect." [15] He refers to some passages in Romans 8–11 and in Ephesians 1 that are frequently taken to refer to the elect having been pre-destined to that status. While not discussing these verses in detail, he does state, "I do not find grounds in these passages for the view that God has purposed to save only a limited number of the elect." [16]
Terry L. Miethe is a Baptist; he is the Dean of the Oxford Study Center at Oxford, England. He is also the Managing Editor of Moody Press. The purpose of a paper he wrote is to defend the thesis that "the redemptive events in the life of Jesus provided a salvation so extensive and so broad as to potentially include the whole of humanity past, present, and future!" [17] The position Miethe is defending is called unlimited atonement.
"The idea that the death of Christ was designed to include all humankind but is applied only to those who accept it, believe in Jesus as Lord and Savior, is referred to as the "unlimited" or "general" atonement. There are many passages in the Bible that clearly teach this idea. [18]
Miethe refers to Isaiah 53:6; Matthew 11:28; John 3:16–17; 1 Timothy 2:6, 4:10; Titus 2:11, Hebrews 2:9; 2 Peter 3:9; 1 John 2:2; and Revelation 22:17. He also states that the following have been professors of the unlimited atonement view: Clement of Alexandria (d. 220), Eusebius (d. 340); Athanasius (373), Cyril of Jerusalem (386), Gregory Nazianzen (d. 389); Basil (379), Ambrose (407), Cyril of Alexandria (d. 444), Richard Hooker (d. 1600), James Ussher (d. 1656), Richard Baxter (d. 1691), John Bunyan (d. 1688), John Newton (d. 1807), Alfred Edersheim (b. 1825), B.F. Westcott (d. 1901), J.B. Lightfoot (b. 1828), Augustus H. Strong (d. 1921), A.T. Robertson (b. 1863), and "many others." [19] There are some important scriptures and some important scholars in those two lists. All of them would apparently take exception to the position critics uphold.
On 1 Timothy 2:1 Miethe quotes F.F. Bruce: "To say that He died for His people is certainly Scriptural…but it is equally Scriptural to say that He died for all… And when Scripture says 'all' in a context like this, it means 'all.'" Bruce also quotes John Calvin on the universality of the blood that was "shed for many;" Calvin wrote that "by the word many he means not a part of the world only but the whole human race." [20] In discussing 1 Timothy 4:10 ("who is the Savior of all men, and especially those who believe"), Miethe quotes evangelical scholar Millard Erickson who wrote: "This is a particularly interesting and significant verse, since it brackets as being saved by God both believers and others, but indicates that a greater degree of salvation attaches to the former group.'" [21] This corresponds precisely to the LDS position; if critics want to state that it also agrees with their position, by virtue of having been written by a prominent evangelical scholar, then they will have to admit that their position is the same as the LDS! Miethe quotes from another evangelical, Robert H. Culpepper:
The Bible teaches that Christ died for 'sinners' (Rom 5.6-8; I Tim 1.15). The word 'sinner' nowhere means 'church' or 'the elect,' but simply all of lost mankind… Are we to suppose that the elect are the only ones who labor and are heavy laden and that they are thus the only ones to whom the invitation of Jesus is issued (Matt 11.28) or that the elect are the only ones who are invited to take the water of life without price (Rev 22.17)? Do not these invitations [made to all sinners] presuppose that the free response of man, though not meriting salvation, is nevertheless the condition upon which the benefits of the atonement are dispensed? Moreover, there are clear assertions in Scripture that Christ died for all (II Cor 5.14), that he gave himself a ransom for all (I Tim 2.6), that he is the expiation of the sins of the whole world (I John 2.2; cf. also I Tim 4.10; Titus 2.11), and that he tasted death for every man (Heb 2.9)." [22]
Notice again the reference to the "free response of man;" we must cooperate in our salvation, at least to the extent of accepting the atonement into our own lives.
It is Terry Miethe's contention that John Calvin was also a believer in 'unlimited atonement.' Miethe quotes the following from Calvin's works
In his Institutes of the Christian Religion Calvin wrote: "the way of salvation was not shut against any order of men; that, on the contrary, he had manifested his mercy in such a way, that he would have none debarred from it." [23]
Miethe's conclusion is clearly applicable to the position taken by critics:
The doctrine of limited atonement is logically contradictory to the clear teaching of passage after passage of Scripture… Second, it is theologically repugnant, for it misunderstands the nature of God and of man. The divine sovereignty of God and human freedom are analogical aspects of the relationship of God to man—of the Creator to that which was created in his image. Third, it is philosophically deficient, for the very existence of reason, or the ability to know, shows that man is capable of choice. Some doctrine of human freedom is essential to any meaningful theory of human responsibility.189
Perhaps in conclusion it would be best to provide one more hymn sung frequently by the members of the Church of Jesus Christ during their worship services. It has been in the LDS hymnals since 1896, and includes the following thoughts:
Reverently and meekly now, let thy head most humbly bow, think of me, thou ransomed one; think what I for thee have done, with my blood that dripped like rain, sweat in agony of pain, with my body on the tree I have ransomed even thee. In this bread now blest for thee, emblem of my body see; in this water or this wine, emblem of my blood divine. Oh, remember what was done that the sinner might be won. On the cross of Calvary I have suffered death for thee. Bid thine heart all strife to cease; with thy brethren be at peace. Oh, forgive as thou wouldst be even forgiven now by me. In the solemn faith of prayer cast upon me all thy care, and my Spirit's grace shall be like a fountain unto thee. At the throne I intercede; for thee ever do I plead. I have loved thee as thy friend, with a love that cannot end. Be obedient, I implore, prayerful, watchful evermore, and be constant unto me, that thy Savior I may be.
This hymn, penned by a Latter-day Saint, is even more significant, given that when the new edition of the LDS hymnal was reviewed by a Professor of Music at the University of Toronto, the reviewer indicated that it "would enhance a communion service in any church." [24] It does so precisely because it emphasizes the atoning sacrifice of Christ for all people. He is the Savior, who shed His blood for us. This has been the position of The Church of Jesus Christ of Latter-day Saints from the beginning, and continues to be so.
For a detailed response, see: The atonement as portrayed in Latter-day Saint hymns
Many of the quotations used by critics regarding the LDS view of the atonement have been taken out of context, or the further comments of the speaker have been ignored. This is an implied a form of "bearing false witness," which is completely against the Gospel that the Savior taught during His earthly ministry. Critics, such as the authors of Mormonism 101, show very little evidence of having "studied the [Latter-day Saint] movement for the greater part of their lives" as they claim. In fact, if one takes up the authors' challenge to check their sources, one finds that in every case they are found wanting, often seriously so. In their "witnessing tip" regarding the Book of Mormon the authors conclude their imaginary dialogue by asking: "If Smith was misleading in this statement, how can I trust his other statements?" One can conclude: If the authors of Mormonism 101 are so misleading in virtually every statement, why should we, or any other reader, trust them in any of their other statements, or their other books for that matter?
148 Morris, The Cross in the New Testament, 28, note 30, quoting Newbigin, Sin and Salvation (London: SCM, 1946), 32. As mentioned earlier, Morris is designated by McKeever and Johnson as a Christian theologian from whom they elicit support.
149 Leon Morris, New Testament Theology (Grand Rapids, Michigan: Zondervan Publishing, 1985), 134.
150 Donald A. Hagner, Matthew 14–28: Word Biblical Commentary, Vol. 33b (Dallas, Texas: Word Books, 1995), 785. Notice that Professor Hagner mentions the 'dread and anguish' which Jesus felt as He looked ahead to His death on the Cross; this is precisely what several of the LDS Church leaders have said.
151 Ebrard, quoted in John Peter Lange, A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical, Vol. 1, Matthew, translated by Philip Schaff (New York: Scribner, 1899), 481. No further details are given about this 'Ebrard.' However, it is probable that it could be Johannes Heinrich August Ebrard (1818–1888), who, about 1860, wrote a work translated in English as Apologetics; or the Scientific Vindication of Christianity. He was also the author of a Biblical Commentary on the Epistle to the Hebrews (1853); and another on the Epistles of St. John (1860). In 1858 was published the American version of his Biblical Commentary on the New Testament.
152 W. D. Davies, Dale C. Allison, Jr., The International Critical Commentary. A Critical and Exegetical Commentary on the Gospel according to Saint Matthew. Volume III: Matthew 19–28 (Edinburgh, T and T Clark Publisher 1997): 494, note 27, quoting A.H. McNeile, The Gospel according to St. Matthew. The Greek Text with Introduction and Notes (Grand Rapids 1980): 389. "Magisterial" is a word way overused with reference to others' studies, but it is used with reference to Davies and Allison's commentary by John Jefferson Davis, "'Teaching them to observe all that I have commanded you.' The History of the Interpretation of the 'Great Commission' and Implications for Marketplace Ministries," Evangelical Review of Theology 25.1 (2001): 77.
153 J. Massyngberde /Allen, this name is spelled 'Massyngbearde'; I checked it in the library; I have found her name spelt with and without the last 'a' in online discussions; she apparently has the 'a' in; her name is J. Massyngbearde Ford/Ford, My Enemy is my Guest. Jesus and Violence in Luke (Maryknoll, New York Orbis Books 1984): 118. Dr. Ford is a professor at the University of Notre Dame. She cites A. Feuillet, L'Agonie de Gethsemani (Paris 1977): 147–50.
154 Oden, The Word of Life, Vol. 2, 323, citing The Prayers of Catherine of Siena (New York: Paulist Press, 1984), 17–18, 174.
155 B.H. Roberts, The Seventy's Course in Theology, 2:127–128, quoting International Commentary, Matthew, page 359. I have not been able to locate the original of this volume.
156 David B. Haight, A Light Unto the World (Salt Lake City: Deseret Book Company, 1997), 16, quoting Frederick W. Farrar, Life of Christ (Hartford, Connecticut: S. S. Scranton Company, 1918), 575–576, 579.
157 Klaas Runia, "The Preaching of the Cross Today," Evangelical Review of Theology 25:1 (2001), 57.
158 Alfred Edersheim, The Life and Times of Jesus the Messiah, Vol. 2 (Grand Rapids, Michigan: Eerdmans, 1953), 534, partially quoted in Lewis Johnson, Jr., "The Agony of Christ," Bibliotheca Sacra 124 (October 1967), 306.
159 Quoted in Johnson, "The Agony of Christ," 307. Clarke was a Methodist theologian and died in 1832.
160 Johnson, Ibid., 313.
161 McKeever and Johnson, Mormonism 101, 145.
162 Ibid., 148.
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