I hung up the phone after speaking with an acquaintance, Ed. His emotional and spiritual temperature seemed to change with every set of daily circumstances.  When something lent him favor, he was up and kind. He was humble when he positioned himself to see his blessings; when he forgot them, he was a different person. Without the gospel in his life, he tended to dive often off emotional cliffs that weren’t there. He acknowledged a miracle when he saw it and in the next breath, when an outcome wasn’t just what he expected, he was kicking and screaming.  As he spoke, what I saw in my mind’s eye was, of all things, a fly.  I saw it buzzing all over the place, never with a secure or lasting landing place, not being anchored to something that would allow it to be still, quiet. He was like that fly. I thought to myself, “He has no anchor in Christ, and is buzzing through life and changing colors with every event and happenstance.” I prayed for him. I had empathy for him and wanted to hand him a rudder of peace.

Peace and Stillness Through Jesus Christ

Additional Resources:

The atoning sacrifice of Jesus Christ “embraces, sustains, supports, and gives life to all other gospel doctrines.  It is the foundation upon which all truth rests and all things grow out of it and come because of it.”1 “The wondrous and glorious Atonement was the central act in all of human history.”2 Because of these statements, all things also point to Christ and His atonement.  Those who lived before Christ looked forward to Him and His infinite and eternal sacrifice.  Those who live after Christ look back to this greatest of all events and “remember what was done.”3

There were many different ways in which the blood sacrifices before Christ were types and shadows of the great and last sacrifice.  Note a few of the details:

First, like Christ, the [sacrificial] animal was chosen and anointed by the laying on of hands. (The Hebrew title Messiah and the Greek title Christ both mean “the Anointed One.”) Second, the animal was to have its life’s blood spilt. Third, it had to be without blemish—totally free from physical

flaws, complete, whole, and perfect. Fourth, the sacrifice had to be clean and worthy. Fifth, the sacrifice had to be domesticated; that is, not wild but tame and of help to man (see Lev. 1:2–3, 10; Lev. 22:21). Sixth and seventh, for the original sacrifice practiced by Adam and the most common sacrifice in the law of Moses, the animal had to be a firstborn and a male (see Ex. 12:5; Lev. 1:3; Lev. 22:18–25). Eighth, the sacrifice of grain had to be ground into flour and made into breadstuffs, which reminds us of our Lord’s title the Bread of Life (see John 6:48). Ninth, the firstfruits that were offered remind us that Christ was the firstfruits of the Resurrection.”4

About 74 years before Christ, the prophet Amulek wrote about how Christ’s sacrifice would eventually end blood sacrifices:

It is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice . . .
And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal. (Alma 34:10, 14)

Nine years before that, the prophet Alma also testified of Christ,

And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people.
And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities. (Alma 7:11-12)

The Savior of all mankind came and fulfilled the law.  He is the great and last sacrifice.  The pain that He went through was “so hard to bear” that we cannot comprehend it, and His suffering was so great that He–God, the greatest of all–trembled because of the pain, bled from every pore, and suffered both body and spirit (See Doctrine and Covenants 19:18).

With His death, the law of Moses was fulfilled.  Yet, the law of Moses is not exactly the same thing as the law of sacrifice.5 We still keep the law of sacrifice.  The Savior taught concerning the fulfilling of the law and what we are to sacrifice nowadays:

And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings.
And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit.  And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost. (3 Nephi 9:19-20)

Malachi 3:8-10 is often quoted to motivate us to pay our tithes and offerings.  “Will a man rob God?” the record reads,

Yet ye have robbed me.  But ye say, Wherein have we robbed thee?  In tithes and offerings.
Ye are cursed with a curse: for ye have robbed me, even this whole nation.
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.  (Malachi 3:8-10)

Because one of the offerings we are to give to the Lord is “a broken heart and a contrite spirit,” the same principle of blessings applies.  I testify that when we offer up to the Lord a broken heart and a contrite spirit that He will pour out a blessing upon us that is so great that we will not have room enough to receive it.  Our cup of blessings will fill to overflowing, even so much that those around us will also receive blessings.

Yet, no matter how contrite our spirit or how broken our heart, our sacrifice is nothing compared to the one that happened in the meridian of time.  Indeed, there is one offering that pours out a blessing so great upon all of mankind, that none can even begin to comprehend the greatness of it.  This offering is so great that it has power to bless—and save—all mankind: “black and white, bond and free, male and female” (2 Nephi 26:33).

In conclusion, hear another testimony from another prophet in the Book of Mormon–King Benjamin:

And lo, he shall suffer temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people.
And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary.
And lo, he cometh unto his own, that salvation might come unto the children of men even through faith on his name; and even after all this they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him.
And he shall rise the third day from the dead; and behold, he standeth to judge the world; and behold, all these things are done that a righteous judgment might come upon the children of men.
For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned. (Mosiah 3:7-11)

Hence, “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.”6

Notes

1 Bruce R. McConkie, Mormon Doctrine, Salt Lake City: Bookcraft, 1966, 60.
2 Neal A. Maxwell, “Willing to Submit,” Ensign, May 1985, 70.
3 Hymns of The Church of Jesus Christ of Latter-Day Saints, The Church of Jesus Christ of Latter-day Saints: Salt Lake City, 1980, 185.
4 M. Russell Ballard, “The Law of Sacrifice,” Ensign, Oct 1998, 7.
5 Ibid.
6 Joseph Smith, Teachings of the Prophet Joseph Smith, Ed. Joseph F. Smith, Deseret Book: Salt Lake City, 1976, 121.

Yes! Jesus Christ had a high respect for women, often including them as positive role models of faith and dedication in his teaching and parables (see, for example, the widow of Zarephath who fed Elijah, Luke 4:25-26; and the woman who gave her two mites into the treasury, Mark 12:42-44). Although the New Testament accounts of the women who followed Jesus are limited in their number and scope, it is still clear that they played a role in Jesus Christ‘s ministry.

From the very beginning, Mary, Elizabeth and Anna understood who the infant Jesus Christ was and testified of his ministry. Mary received angelic instruction that she would conceive a son who “will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob for ever; and of his kingdom there will be no end” (Luke 1:31-33). Elizabeth, when the pregnant Mary visited her, “was filled with the Holy Spirit and she exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb!’” (Luke 1:42). Likewise Anna, when Mary and Joseph brought Jesus to the temple, saw the babe and “gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem” (Luke 2:38). Although we have no record of any further part Elizabeth and Anna may have played as followers of Jesus Christ, Mary is present at, and facilitates, Jesus’ first miracle of turning the water into wine (John 2:1-11), at the cross where Jesus commends her to the apostle John (John 19:25-26), and is numbered among the Jerusalem members who met after Jesus’ ascension (Acts 1:14).

Throughout his mortal ministry, we also find a number of other women following Jesus Christ. As Luke begins his travel narrative he writes, “Soon afterward he [Jesus] went on through cities and villages, preaching and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom were seven demons had gone out, and Joanna, the wife of Chuza, Herod’s steward, and Susanna, and many others, who provided for them out of their means” (Luke 8:1-3). Mary Magdalene seems to have been the leader of the women disciples because she is always mentioned first in the lists of women (see also Mark 15:40, 47; 16:1; John 19:25). The description that these women “provided for them out of their means” indicates that they provided material sustenance for Jesus Christ during his journey. The word translated here as “provided” (diakone?) is, however, also used by Luke as a noun to describe the apostles’ “ministry (diakonia) of the word” (Acts 6:4). This Lukan usage may suggest that the women also participated in the teaching of the word. These women disciples are also conspicuously present at Jesus’ crucifixion and tomb, with Mary Magdalene being the first person to see the resurrected Jesus and the one to announce the resurrection to the disciples (John 19:11-18).

In addition, the gospels describe a number of other women whose faith led them to seek Jesus Christ. The Syro-Phoenician woman, although a Gentile, implored Jesus to heal her daughter who was possessed with a demon. Her commitment to Jesus, despite the initial negative response by Jesus and his disciples, resulted in Jesus declaring, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was immediately healed (Matt. 15:21-28). The woman with an issue of blood for twelve years, reached out to touch Jesus’ garment, even though she knew such an act would render him ritually unclean. Jesus, recognizing that “power had gone forth from him” immediately stopped and sought out the woman. He declared to her, “Daughter, your faith has saved (s?z?) you. Go in peace and be healed from your disease” (Mark 5:25-34). The unnamed woman who came to Simon’s house loved Jesus greatly because he had forgiven her sins. She came and anointed Jesus’ feet with her tears, wiped them with her hair, and anointed them with ointment. Jesus declared to her, “Your faith has saved you; go in peace” (Luke 7:36-50).

Lastly, both the gospels of Luke and John also mention two sisters, Mary and Martha. John records, “Now Jesus loved Martha, and her sister [Mary], and [their brother] Lazarus” (John 11:5). Luke says that Martha received Jesus into her home during the travel narrative part of his gospel when Jesus was journeying to Jerusalem. Jesus went into that home fully expecting to be fed since he and his disciples relied upon the generosity of others during this journey (Luke 8:3; 9:58; 10:4). While staying in the home, Mary “sat at the Lord’s feet, and listened to his teaching.” Some manuscripts include a relative pronoun in the sentence which would then read, Mary “also sat at the Lord’s feet,” (italics added) indicating that Mary joined her sister in listening to Jesus. In John’s gospel both sisters are prominent disciples. Martha, along with Peter, is a quintessential example of people who have testimonies of Jesus as the Christ. She declares, “I believe that you are the Christ, the Son of God who is coming to the earth” (John 11:27; cf. Peter’s declaration in John 6:68-69). Mary shows her devotion to Jesus be attentively listening to his teaching (Luke 10:39) and by anointing his feet with expensive ointment and then wiping his feet with her hair (cf. the unnamed woman who performed a similar act of devotion in Luke 7:36-50). Although Judas criticizes her actions, “Jesus said, ‘Let her alone, let her keep it for the day of my burial. The poor you always have with you, but you do not always have me’” (John 12:7-8).

After Jesus’ death, women continued to play an active role in his Church. Lydia and Chloe may have been patrons of house churches in Philippi and Corinth (Acts 16:14-15; 1 Cor. 1:11). Luke records that a significant number of women joined the Church (Acts 5:14; 8:12; 17:4, 12). Priscilla participated alongside her husband Aquila in teaching the gospel to Apollos (Acts 18:24-26; see also Rom. 16:3; 1Cor. 16:19). Although at times Paul chastises women members of the Church for their behavior (1 Cor. 14:34-35; 1 Tim. 2:9-15), women do contribute through prayer and prophesying (1 Cor. 11:5; see also Acts 21:8-9), and it is a woman, Phoebe, “a servant of the Church which is at Cenchrea,” to whom Paul entrusts the carrying of his pivotal letter to the Romans (Rom. 16:1-2).

Ben Witherington III

“Jesus’ views of women and their roles do not fit neatly into any of the categories of His day. He was not a Qumranite, nor was he a traditional rabbi in these matters, though he had certain things in common with both groups. His use of women, both fictitious and real, as examples of faith for his followers, and His teaching on honouring parents, is not without precedent in rabbinic literature. His calling of men and women to radical commitment to God, in view of the inbreaking of the Kingdom, has certain affinities with the teachings of both John the Baptist and Qumran. Yet, on the whole, and especially in view of His Jewish context, Jesus appears to be a unique and sometimes radical reformer of the views of women and their roles that were commonly held among his people. Perhaps this is the very reason why the Third and Fourth Evangelists take pains to present various women as religious models for their audiences.” Ben Witherington III, Women in the Ministry of Jesus: A Study of Jesus’ Attitudes to Women and their Roles as Reflected in His Earthly Life (Cambridge: Cambridge University Press, 1984), 126. Dr. Witherington III is Professor New Testament Interpretation at Asbury Theological Seminary in Wilmore, Kentucky.