Here is an unsettling verse. Framed as a question, Alma puts us to the test. Alma is speaking to his son Corianton, who had gone to serve as a missionary, but served poorly. In his pride and arrogance, he wound up in sexual sin and abandoned his mission. As Alma counsels with Corianton, we find he has lost his belief in angels ministering to men. Corianton no longer trusts the miraculous.
“Adulterers” have a difficult time believing in such things. They seek signs because they have a hard time believing. But faith does not come from signs.
There is an odd relationship between adultery and sign seeking. The Lord taught of this during His mortal ministry. When a delegation of Pharisees and their adversaries, the Sadducees, came to ask Him for a sign to prove His authority, Christ responded: “A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.” (Matt. 16: 4.) Such people need signs because they lack faith. Oddly, signs do not confer faith. Instead, signs provoke anger and resentment rather than faith and hope. Christ explained the doctrine, and reiterated the problem of adultery and sign-seeking, in a revelation in this dispensation as well:
And he that seeketh signs shall see signs, but not unto salvation. Verily, I say unto you, there are those among you who seek signs, and there have been such even from the beginning; But, behold, faith cometh not by signs, but signs follow those that believe. Yea, signs come by faith, not by the will of men, nor as they please, but by the will of God. Yea, signs come by faith, unto mighty works, for without faith no man pleaseth God; and with whom God is angry he is not well pleased; wherefore, unto such he showeth no signs, only in wrath unto their condemnation. Wherefore, I, the Lord, am not pleased with those among you who have sought after signs and wonders for faith, and not for the good of men unto my glory. Nevertheless, I give commandments, and many have turned away from my commandments and have not kept them. There were among you adulterers and adulteresses; some of whom have turned away from you, and others remain with you that hereafter shall be revealed. Let such beware and repent speedily, lest judgment shall come upon them as a snare, and their folly shall be made manifest, and their works shall follow them in the eyes of the people. And verily I say unto you, as I have said before, he that looketh on a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith and shall fear. (D&C 63: 7–16.)
Signs do not give rise to faith. They have no meaning in the lives of the unbelieving and disobedient. Without obedience, no one can acquire faith. Without faith, signs are nothing. The Pharisees who asked for a sign would not have been persuaded had they been given one. Just as Laman and Lemuel were unimpressed with an angel, Alma’s son Corianton would also have been unimpressed.
Corianton’s faithless despair led him to doubt the possibility of an angel coming to minister to mankind. This is no coincidence. His father, Alma the Younger, was converted through an encounter with an angel. His father’s encounter is recorded in Mosiah 27: 11–19. As a result of the encounter with an angel, his father sank into the depths of despair and began to repent. His repentance was so difficult he described it in these terms: “I was struck with such great fear and amazement lest perhaps I should be destroyed, that I fell to the earth and I did hear no more. But I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins. Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell; yea, I saw that I had rebelled against my God, and that I had not kept his holy commandments.” (Alma 36: 11–13.) Alma the Younger repented. He went through eternal torment to gain his repentance. He suffered despair and anguish, and called upon Christ to save him. He described the redemption through Christ in these words: “And now, for three days and for three nights was I racked, even with the pains of a damned soul. And it came to pass that as I was thus racked with torment, while I was harrowed up by the memory of my many sins, behold, I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world. Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death. And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more.” (Id., v. 16–19.)
Corianton’s disbelief in angels is really a rejection of his father’s conversion story. It is a rejection of the truths, testimony and witness of his father. He has crippled himself spiritually.
Although tragic for him, it is fortunate for us. Alma’s teachings to Corianton are among the greatest teachings of the Book of Mormon. Those chapters dealing with Alma’s warnings and instructions are not only tailored for Corianton, but also for the Saints today who suffer from many similar sins and consequent misgivings. We can’t look at all the teachings in this work, but they should be read carefully.
Doubts and misgivings about the truth of the Restoration come as a natural consequence of sin. Willful sin against commandments, particularly commandments someone has covenanted to obey, is not easily forgiven. Corianton knew better than to have abandoned his mission and taken up with a harlot.
The sin of adultery is so serious that it is condemned in the Ten Commandments. Ex 20: 14 contains the edict: “Thou shalt not commit adultery.” The Ten Commandments have been called the foundation for society and order. Adultery threatens society and families, and deserves this bedrock condemnation in the Ten Commandments. Standing alone it receives condemnation. However, adultery always results in more violations of the Ten Commandments, as well.
The violation of this commandment was so serious under the Law of Moses that it resulted in capital punishment. Lev. 20: 10 states: “And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.” So when we consider the sin of adultery, we are looking at one of the most serious sins a man or woman could commit, just as Alma explained. If we were living under the Law of Moses all such offenses would result in the death penalty. To think of it as a passing offense which can readily be forgiven is a serious mistake. In past dispensations it was a fatal mistake. Even now, domestic violence and adultery remain companions.
The Book of Mormon, restored as a guide to us in our day and written with our conditions in mind by the prophetic writers, contains similar and alarming warnings about adultery. Alma tells Corianton in this verse: “Know ye not, my son, that these things are an abomination in the sight of the Lord; yea, most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost? For behold, if ye deny the Holy Ghost when it once has had place in you, and ye know that ye deny it, behold, this is a sin which is unpardonable; yea, and whosoever murdereth against the light and knowledge of God, it is not easy for him to obtain forgiveness; yea, I say unto you, my son, that it is not easy for him to obtain a forgiveness.” (Alma 39: 5–6, emphasis added.) Putting adultery (or in Corianton’s case, fornication) into the same class as denying the Holy Ghost and murder should sober us. The recently adopted Church policy of excluding from missionary service those who have engaged in repeated offenses against the law of chastity, is another reflection of the seriousness of this sin. We do not make the significance of this sin sufficiently known in our teaching. Consequently, we see the sin often repeated because people do not recognize the gravity of what they are doing.
Among us, the sin of adultery is so common some have concluded it can be forgiven with little effort. However, commonplace violation of a commandment does not make the commandment less important. Nor does it make repentance from the sin less difficult or stringent.
Commenting on adultery, Joseph Smith taught that adulterers could not inherit the Celestial Kingdom. In a case which came before the Church’s council involving a claim of adultery, Joseph recorded these comments: “Saturday, 25.-Colonel Frierson, United States Surveyor from Quincy, arrived in Nauvoo. In the evening the High Council sat on the case of Harrison Sagers, charged with seduction, and having stated that I had taught it was right. Charge not sustained. I was present with several of the Twelve, and gave an address tending to do away with every evil, and exhorting them to practice virtue and holiness before the Lord; told them that the Church had not received any permission from me to commit fornication, adultery, or any corrupt action; but my every word and action has been to the contrary. If a man commit adultery, he cannot receive the celestial kingdom of God. Even if he is saved in any kingdom, it cannot be the celestial kingdom. I did think that the many examples that have been made manifest, such as John C. Bennett’s and others, were sufficient to show the fallacy of such a course of conduct.” (DHC 6: 81; emphasis added.)
Joseph is not making a new pronouncement. The principle is already in the Doctrine and Covenants. Section 76, dealing with the three degrees of post-life glory, the description of the Telestial Kingdom includes these words: “And the glory of the telestial is one, even as the glory of the stars is one; for as one star differs from another star in glory, even so differs one from another in glory in the telestial world; …Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the Firstborn, and received into the cloud. These are they who are liars, and sorcerers, andadulterers, and whoremongers, and whosoever loves and makes a lie. These are they who suffer the wrath of God on earth.” (D&C 76: 98, 102–104; emphasis added.) If adultery consigns a person to a Telestial estate, why would any member of the Church of Jesus Christ of Latter-day Saints contemplate committing such a sin? The answer can only be: Because they do not appreciate the seriousness of it!
Other latter-day revelations speak about this sin as well: D&C 42: 75: “But if ye shall find that any persons have left their companions for the sake of adultery, and they themselves are the offenders, and their companions are living, they shall be cast out from among you.” (Emphasis added.) While, on occasion, we “cast out” such transgressors, we welcome them back after a season. The rebaptism process returns many of such people to the Church each year.
Another revelation prescribes the death penalty for violating the Temple covenant of marriage. D&C 132: 41: “And as ye have asked concerning adultery, verily, verily, I say unto you, if a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy anointing, she hath committed adultery and shall be destroyed.” Although the person being singled out in the transgression is the woman, the principle would apply to either spouse. Speaking of the guilty person who, having received a Temple covenant, commits adultery, the matter is clear: They are to be “destroyed.” Of course, we do not have authority under current law to “destroy” anyone. Indeed, it is a principle of our faith that we have no authority to administer any punishment beyond excommunication. “We believe that all religious societies have a right to deal with their members for disorderly conduct, according to the rules and regulations of such societies; provided such dealings be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world’s goods, or to put them in jeopardy of either life or limb, or to inflict any physical punishment upon them. They can only excommunicate them from their society, and withdraw from them their fellowship.” (D&C 134: 10.) No one need ever fear they are going to suffer any physical punishment from the Church as a consequence of sin.
The seriousness of the sin of adultery and its consequent effect on the soul cannot be overstated. It warranted the death penalty anciently, and it warrants it again in our day, were we living under canonical law. It is not a trifling matter which deserves only passing mention in teachings. This sin is perhaps the means through which more Latter-day Saints will forfeit their eternal inheritance than any other sin or transgression. We need to either sound the alarm about the matter, or be found “answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence.”(Jacob 1: 19; emphasis added.)
Latter-day revelations are not making new ground with this issue. As the Apostle Paul wrote: “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” (1 Cor. 6: 9–10; emphasis added.) The Gospel—and before it, the Law of Moses—has always regarded this sin as among the most serious of all sins.
Some people equate Christ’s extension of grace through the atonement to provide a more lenient standard. However, Christ actually raised the standard of conduct. He taught that not only was adultery still condemned, but He went further to make lust itself also condemned. “But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” (Matt. 5: 28.) You cannot just stop short of adultery. He moved the standard back from the act to the thought. He condemns even the thought.
Proverbs reflects on this sin with the following wisdom: “But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul. A wound and dishonour shall he get; and his reproach shall not be wiped away.” (Pro. 6: 32–33.) That is perhaps the best statement of all. Adultery shows a lack of understanding. We need to bring people to a greater understanding, where they find the sin abhorrent; for this is a “reproach [which] shall not be wiped away.”
In a revelation about repentance, D&C 42: 24–26 states: “Thou shalt not commit adultery; and he that committeth adultery, and repenteth not, shall be cast out. But he that has committed adultery and repents with all his heart, and forsaketh it, and doeth it no more, thou shalt forgive; But if he doeth it again, he shall not be forgiven, but shall be cast out.” This set a standard which allows for repentance, once, for adultery. However, as President Joseph Fielding Smith taught, this section of the D&C was received before the Temple covenants were restored. When the Temple covenants are taken into account, the standard is different and much more stringent.
Joseph Fielding Smith discussed this section of the D&C as follows: “How severe is the judgment on the man who has committed adultery, even though he apparently is repentant? In the Doctrine and Covenants, 42: 24–26, the Lord has given us a key to this situation. If a person commits adultery and then repents with all his heart, he may be forgiven. If he repeats the offense, he is not to be forgiven, but is to be cast out. As I read it, the Lord has not provided that, under those circumstances, he can come back again.” (Smith, Joseph Fielding. Doctrines of Salvation, 3 vols. Edited by Bruce R. McConkie, Vol. 2, p. 93, emphasis added.)
He goes on to discuss this revelation in relation to the Temple covenants. He elaborates:
Now this revelation was given before the endowment was made known. Since that time when a man is married in the temple, he takes a solemn covenant before God, angels, and witnesses that he will keep the law of chastity. Then if he violates that covenant it is not easy to receive forgiveness. I call your attention to this statement by the Prophet Joseph Smith: ‘If a man commit adultery, he cannot receive the celestial kingdom of God. Even if he is saved in any kingdom, it cannot be the celestial kingdom.’
Of course, a man may, according to the Doctrine and Covenants, 132: 26, receive forgiveness, if he is willing to pay the penalty for such a crime: that is he ‘shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption,’ which is the time of the resurrection.We cannot destroy in the flesh, so what the Lord will require in lieu thereof, I do not know. Anciently when the Church was a theocratic power with authority in all things, this law was carried out. ‘And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.’ (Id., pp. 93–94; emphasis added.)
Here again we see the enormity of this sin. The death penalty for this sin put its seriousness into context.
Joseph Fielding Smith continues: “We have been taught that adultery is a crime second only to the shedding of innocent blood. We cannot treat it lightly. For a man to destroy another man’s home is too serious an offense to be readily forgiven. Such a man should not be permitted to come back in the Church, under any circumstances, at least until years have elapsed. He should be placed on probation for that length of time to see if he can, or will, remain clean. Even then I confess I do not know what disposition the Lord will make of him. To permit him to come back within a short time has a very evil effect upon other members of the Church who begin to think that this enormous crime is not so serious after all.” (Id., p. 94; emphasis added.)
We assume, in the absence of knowing what the Lord will require in lieu of the death penalty, that the matter is perhaps less serious. We wonder if maybe these prophets and apostles are overstating the matter. Prudence would suggest we think of it otherwise. Where we do not know whether forgiveness can be obtained for violating Temple covenants, we should never commit the sin. We should preach against it, stand against it, condemn it, and avoid it at any cost. It could cost those involved both Celestial and Terrestrial glory.
Because of Joseph Smith’s statement that a man cannot inherit the Celestial Kingdom if he is an adulterer, and Joseph Fielding Smith’s comments above, there were members of the Church who were alarmed by this. They felt condemned and hopeless. Spencer W. Kimball was assigned to work with such people as a part of his responsibilities in the Quorum of the Twelve. Growing out of that assignment, Spencer Kimball wrote The Miracle of Forgiveness. President Kimball’s book carefully discussed the matter and is quoted at length below. When reading this material it should be kept in mind the book was written to extend the possibility to remorseful and penitent transgressors. It does not attempt to alter Joseph Smith’s or Joseph Fielding Smith’s teachings. Rather, it is intended to bring something positive to those who view their position as hopeless, in light of the previous comments. President Kimball wanted to renew optimism for transgressors. He did not grant a license with his teachings. His comments should not be read to open the door, but rather to give some optimism for those whose predicament was originally viewed as hopeless. President Kimball chose his words carefully:
Forgiveness for Adultery
When Paul preached to the Galatian people, he listed the sins which leave people wretched. He cautioned:
…Walk in the Spirit, and ye shall not fulfill the lust of the flesh.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Gal. 5: 16–17.)
Paul then recounted the numerous sins and added: “…they which do such things shall not inherit the kingdom of God.” (Gal. 5: 21.)
Many people who have sinned grievously have been terrified at this statement of Paul’s. In the matter of sexual sin many have likewise been deeply worried by their interpretation of a statement by the Prophet Joseph Smith, which perhaps makes a greater impact on people of our dispensation. In a High Council meeting, the case of Harrison Sagers was tried. He was charged with seduction and had said that Joseph Smith taught that such was right. The Prophet records further:
“I was present with several of the Twelve, and gave an address tending to do away with every evil, and exhorting them to practice virtue and holiness before the Lord; told them that the Church had not received any permission from me to commit fornication, adultery, or any corrupt action; but my every word and action has been to the contrary. If a man commit adultery, he cannot receive the celestial kingdom of God. Even if he is saved in any kingdom, it cannot be the celestial kingdom. I did think that the many examples that have been made manifest, such as John C. Bennett’s and others, were sufficient to show the fallacy of such a course of conduct.”
It might seem presumptuous for us to try to clarify the statement of the Prophet or indicate what were his total concepts, but because so many who have fallen into sexual sin and have done all in their power to repent have been devastated with the above statement, there is a constant appeal for clarification. May I offer some suggestions for the thoughtful reader?
A letter came to me from a woman who many years before had been involved in adultery. Having come to realize her plight, she had confessed her sins to her husband and the Church, penalties had been waived, and she had been permitted to go forward with her life in the Church. Now many years had passed, years of faithfulness, activity and worthiness. She had felt she was forgiven she had been breathing again freely. Recently she had been asked to teach Relief Society theology lessons, and in one of her first lessons she had come to the statement of the Prophet Joseph Smith as above quoted. This devastated her, and she wondered if all she had suffered and all her years of repentance meant nothing for her, and if she was still condemned. She asked: “Can I never get it straightened out? Will I be deprived of the celestial kingdom no matter what I do? Will I lose my beloved husband? Will my children be taken from me? What can I do? Am I lost? What have I to look forward to? Is there no hope?”
If the above quotation were taken literally, it would seem difficult to reconcile it with other scriptures and with the practices and policies of the Church. Is it possible that the Prophet just did not take time to elaborate on the matter at that time, or that in recording it he did not double check the implications? Or was it properly recorded when he gave it?
The same Joseph Smith who gave us that quotation also gave us many scriptures which state that there is forgiveness; and other holy scriptures attest that repentance can bring forgiveness if that repentance is sufficiently “all-out” and total. Here are some of the words from the pens of Joseph Smith and other prophets. For brevity, I give here in summary only the key phrases. Some of them I have quoted previously.
Nevertheless, he that repents and does the commandments of the Lord shall be forgiven. (D&C 1: 32.)
But he that has committed adultery and repents with all his heart, and forsaketh it, and doeth it no more, thou shalt forgive. (D&C 42: 25.)
Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more. (D&C 58: 42.)
…I am able to make you holy, and your sins are forgiven you. (D&C 60: 7.)
…I, the Lord, forgive sins, and am merciful unto those who confess their sins with humble hearts. (D&C 61: 2.)
…I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death. (D&C 64: 7.)
…When …they repent of the evil, they shall be forgiven. (D&C 64: 17.)
…They shall be purified, even as I am pure. (D&C 35: 21.)
…I will forgive their iniquity, and I will remember their sin no more. (Jer. 31: 34.)
…I have blotted out, as a thick cloud, thy transgressions…. (Isa. 44: 22.)
…If he …repenteth in the sincerity of his heart, him shall ye forgive, and I will forgive him also. (Mos. 26: 29.)
…Their sins and iniquities will I remember no more. (Heb. 10: 17.)
…And the Lord said unto him: I will forgive thee and thy brethren of their sins. (Eth. 2:15.)
…Be converted, that I may heal you. (3 Ne. 9: 13.)
…And I shall heal them; and ye shall be the means of bringing salvation unto them. (3 Ne. 18: 32.) Less than a year after the restoration of the Church of Jesus Christ, the Redeemer spoke concerning the ugly sin of infidelity and lustfulness and the conditions for receiving forgiveness:
“And he that looketh upon a woman to lust after her shall deny the faith, and shall not have the Spirit; and if he repents not he shall be cast out.
“Thou shalt not commit adultery: and he that committeth adultery, and repenteth not, shall be cast out.
“But he that has committed adultery and repents with all his heart, and forsaketh it, and doeth it no more, thou shalt forgive.” (D&C 42: 23–25.) And Section 132 of the Doctrine and Covenants indicates that, though he may be subjected to the buffetings of Satan, a person may eventually be forgiven of adultery even after marriage for time and eternity in the temple:
“And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this priesthood …and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity: and shall be of full force when they are out of the world; and they shall pass by the angels, and the gods, which are set there to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds forever and ever.” (D&C 132: 19.)
I have already referred to the statement of the Savior that all manner of sin except blasphemy against the Holy Ghost can be forgiven. (See Matt. 12: 31.) It is of interest that in preparing his inspired revision of this passage Joseph Smith added the significant words “who receive me and repent,” which are italicized in the following passage:
“…All manner of sin and blasphemy shall be forgiven unto men who receive me and repent; but the blasphemy against the Holy Ghost, it shall not be forgiven unto men.” (Matt. 12: 26, Inspired Version.)
Going back to the Prophet’s original statement, had he inserted in it the three words I believe it implies “and remains unrepentant” this statement would fit perfectly in the program as given in the numerous scriptures, many of which came through the Prophet himself. If such words were inserted, the statement would read as follows:
“If a man commit adultery (and remain unrepentant) he cannot receive the celestial kingdom of God. Even if he is saved in any kingdom, it cannot be the celestial kingdom.”
This restriction on the unrepentant adulterer is in line with that on all who remain in sin. President Joseph Fielding Smith, writing in the Improvement Era, made this comment: “No unrepentant person who remains in his sins will ever enter into the glories of the celestial kingdom.” This statement is consistent with all we read in the scriptures on the subject, which is perhaps summed up in Alma’s words: “…for there can no man be saved except his garments are washed white; yea, his garments must be purified until they are cleansed from all stain …” (Al. 5: 21.) (Kimball, Spencer W. The Miracle of Forgiveness. Salt Lake City: Bookcraft, 1969, p. 346–351.)
President Kimball then offers this concluding sobering comment to the above commentary:
In offering these suggestions let it be understood that I have no intent to minimize the seriousness of the sexual sins or other transgressions but merely to hold out hope to the transgressor, so that men and women of sin may strive with all their power to overcome their errors, wash themselves “in the blood of the Lamb” and be purged and purified, and thus be able to return to their Maker. Those involved must not relax because of the possibility of forgiveness. Let me repeat that it is a serious and solemn matter when people permit themselves to get into sexual sins, of which adultery is only one of the more serious ones. (Id., p. 351; emphasis added.)
The full weight of the seriousness of this sin becomes clear in these qualifying remarks of President Kimball. His words are chosen carefully. The examples he uses from scriptures are primarily taken from revelations before the restoration of the Temple covenants. And the reference to “all manner of sins” being forgiven “except for blasphemy against the Holy Ghost” is a reference to being cast into outer darkness as a son of perdition. Those who inherit a Telestial or Terrestrial estate are among those who will eventually be forgiven of “all manner of sins.” When read in their proper light, President Kimball’s intent to “merely hold out hope” becomes clear and alarming.
This is a serious sin, as Alma is saying in the verse in this Chapter. It is threatening to eternal life. It should not be thought of as something for which forgiveness is readily available. It is most foolish for anyone to enter into Temple covenants and then commit adultery. Although President Kimball’s comments are carefully chosen, and are what the penitent should be told, for those contemplating committing the sin a loud alarm should sound. The voice of warning on this subject cannot be put into terms forceful enough.
President Kimball goes on to discuss repentance on the assumption it is possible. In speaking of the repentance required for such a sin he writes:
Difficult but Attainable
Those who, having committed grievous sexual sin, assume this sin to be unforgivable under any and all conditions are perhaps confusing difficulty with impossibility. Certainly the road of repentance from such sin is not easy, which is one good reason for abstaining in the first place. And as I have stressed throughout this book, even though forgiveness is so abundantly promised there is no promise nor indication of forgiveness to any soul who does not totally repent. To every forgiveness there is a condition. The plaster must be as wide as the sore. The fasting, the prayers, the humility must be equal to or greater than the sin. There must be a broken heart and a contrite spirit. There must be “sackcloth and ashes.” There must be tears and genuine change of heart. There must be conviction of the sin, abandonment of the evil, confession of the error to properly constituted authorities of the Lord. There must be restitution and a confirmed, determined change of pace, direction and destination. Conditions must be controlled and companionship corrected or changed. There must be a washing of robes to get them white and there must be a new consecration and devotion to the living of all of the laws of God. In short, there must be an overcoming of self, of sin, and of the world.
Another error into which some transgressors fall, because of the availability of God’s forgiveness, is the illusion that they are somehow stronger for having committed sin and then lived through the period of repentance. This simply is not true. That man who resists temptation and lives without sin is far better off than the man who has fallen, no matter how repentant the latter may be. The reformed transgressor, it is true, may be more understanding of one who falls into the same sin, and to that extent perhaps more helpful in the latter’s regeneration. But his sin and repentance have certainly not made him stronger than the consistently righteous person.
God will forgive—of that, we are sure. How satisfying it is to be cleansed from filthiness, but how much better it is never to have committed the sin! Even though one may have the assurance that God and all others have forgiven him, will a man ever totally forgive himself for gross sin? How splendid for one to be able to stand tall and look straight and honestly to affirm that, though he may have committed some follies and lesser errors, he has never broken the major laws! Ezekiel gives comfort to that soul who has never lost his footing when, speaking for the Lord, the prophet emphasizes that he that “hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord God.” (Ezek. 18: 9.)
There are prodigals like the murderer who commits crime no more because he is in the death cell, or the gambler who abandons the roulette wheel because he has no more to gamble. Forgiven? Yes, if repentance is adequate. Exalted? That is the question, and perhaps, only the Lord can answer it. But in any event the situation is not hopeless. The prodigal may still have a good life with many blessings. And the Lord in his mercy can indeed work miracles of forgiveness.
A man may have served a prison term for a felony and through good behavior have been pardoned, but will he be able to vote, hold public office, become the president of the country? A Church member may have been involved in certain gross crimes and finally be forgiven, but will he be appointed bishop or stake president? Consideration of questions like these dispels the illusion that it is somehow better to have trod the rugged path of sin and repentance than to have been consistently faithful.
Mercy Does Not Rob Justice
There are many people who seem to rely solely on the Lord’s mercy rather than on accomplishing their own repentance. One woman rather flippantly said, “The Lord knows my intents and that I’d like to give up my bad habits. He will understand and forgive me.” But the scriptures will not bear this out. The Lord may temper justice with mercy, but he will never supplant it. Mercy can never replace justice. God is merciful, but he is also just. The Savior’s atonement represents the mercy extended. Because of this atonement, all men can be saved. Most men can be exalted.
Many have greatly misunderstood the place of mercy in the forgiveness program. Its role is not to give great blessings without effort. Were it not for the atonement of Christ, the shedding of his blood, the assumption by proxy of our sins, man could never be forgiven and cleansed. Justice and mercy work hand in hand. Having offered mercy to us in the overall redemption, the Lord must now let justice rule, for he cannot save us in our sins, as Amulek explained. (Al. 11: 37.)
Perhaps the greatest scriptural exposition on the respective roles of mercy and justice, and God’s position in it all, is that of Alma to his son Corianton. It is important for all of us to understand this concept.
“But there is a law given, and a punishment affixed, and a repentance granted; which repentance mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God.
“But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice.
“For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.
“What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God.” (Al. 42: 22–25.)
“There should be no license for sin,” said the Prophet, “but mercy should go hand in hand with reproof.” And again, “God does not look on sin with allowance, but when men have sinned, there must be allowance made for them.”
Forgiveness—The Divine Invitation
From what has been said in this chapter I hope it is clear that forgiveness is available to all who have not committed the unpardonable sins. Fortunately for some, when repentance is adequate God will forgive even one who has been excommunicated-which, like surgery, unfortunately is sometimes necessary.
“But if he repent not he shall not be numbered among my people, that he may not destroy my people, for behold I know my sheep, and they are numbered.
“Nevertheless, ye shall not cast him out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them.” (3 Ne. 18: 31–32.)
We can hardly be too forceful in reminding people that they cannot sin and be forgiven and then sin again and again and expect repeated forgiveness. The Lord anticipated the weakness of man which would return him to his transgression, and he gave this revelation in warning:
“And now, verily I say unto you, I, the Lord, will not lay any sin to your charge; go your ways and sin no more; but unto that soul who sinneth shall the former sins return, saith the Lord your God.” (D&C 82: 7.)
Forgiveness of sins is one of the most glorious principles God ever gave to man. Just as repentance is a divine principle, so also is forgiveness. Were it not for this principle, there would be no point in crying repentance. But because of this principle the divine invitation is held out to all-Come, repent of your sins and be forgiven! (Id., pp. 353–360; emphasis added.)
While these quotes are lengthy, they are set out in full because of their importance. President Kimball’s book has been read by many as broadening the possibilities and opening the way for adulterers to repent. It is clear, however, he writes to bring hope. He also confesses, even as he brings hope, regaining everything which is lost through this sin is not possible. Church leadership positions are forfeited forever. And his comment:“Exalted? That is the question, and perhaps, only the Lord can answer it,” leaves serious doubt. How much better it is to live life as far from entanglement with this sin as possible! How much better to teach correctly the seriousness of this sin as Alma is doing here! How awful a matter it would be if at some future point, when lives have been broken by avoidable sins, some Saints turn to the leaders and teachers in the Day of Judgment and ask: “Why did you not warn me? Why did you not tell me of the seriousness of this matter? Why did you let me go to my destruction without telling me how very much I was risking?” Our own state would not be much better than theirs if we fail to adequately warn them now.
Adultery in all likelihood breaks the hearts of spouses and children. Oftentimes it causes broken families. Many broken families are condemned to struggle financially over a lifetime. These financial struggles result in lost educational opportunities, or embittered children, or other lifelong penalties being inflicted upon the innocent. When these terrible results are considered, it shows the difficulties which this sin imposes upon the repentant soul. How can adequate restitution be made from some of these consequences? It is better by far to avoid the sin so such questions and struggles do not occur. With an adequate program of warning this sin may be avoided. Temptations were never meant to overwhelm us, although they invariably confront us.
Corianton suffered under the burden of this sin, and as a result had lost faith in his father’s testimony. However, Alma’s comments to this wayward son end on a hopeful note: “And now, O my son, ye are called of God to preach the word unto this people. And now, my son, go thy way, declare the word with truth and soberness, that thou mayest bring souls unto repentance, that the great plan of mercy may have claim upon them. And may God grant unto you even according to my words. Amen.” (Alma 42: 31.) Alma reminds us of the same doctrine James taught in the New Testament. We can save ourselves from sin by working to bring others to repentance. “Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” (James 5: 20.) For every harsh result there is a merciful answer. Alma the Younger sought his own repentance and restitution by his missionary efforts. Here, he calls his son Corianton to do the same. Any soul who finds themselves in a similar predicament can use the same process for their own repentance. They, too, can save a soul from death and hide a multitude of sins. Broken families, disappointed children, misery and grief may be counterbalanced by the conversion of others to the Gospel. Lives restored, hope given, repentance undertaken, and children blessed from converting others can “hide a multitude of sins.”
Christ holds the keys of death and hell. Surely He intends to use them for anyone He can possibly save. But we must give Him something to work with to bring us salvation. Sin no more, repent, obey, preach repentance, save souls and redeem your own soul in the process.
Angels still visit mankind. You can trust the testimonies of those who have received them. Alma was one of those who received them, and he wrote the verse we have been discussing. Joseph Smith was a prophet of God, whose advice and counsel you can trust as well. This sin is serious, and may be fatal if you do not repent. You are still called to the work, no matter your sin, just as Corianton returned to preaching the Gospel. Your own exaltation may depend upon preaching repentance to others.