The Book of Mormon, another Testament of Jesus Christ, is the religious history of a people that inhabited the Americas from around 600 BC to 400 AD. It was translated by Joseph Smith from an ancient record by the gift and power of God. As its title indicates, its teachings about Jesus Christ combine with the teachings of the Old and New Testaments to help form the foundation of The Church of Jesus Christ of Latter-day Saints; the nickname “Mormons” comes from its title. In the Book of Mormon, Jesus himself talks about how He no longer requires animal sacrifices. Instead, He requires the sacrifice of a broken heart:

I am the light and the life of the world. I am Alpha and Omega, the beginning and the end.

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…

Behold, I have come unto the world to bring redemption unto the world, to save the world from sin (The Book of Mormon, 3 Nephi 9:18-21).

In his new book, Enabled by the Power of Christ, E. Richard Packham describes how a broken heart can bring us to our Savior, Jesus Christ:

One day a number of years ago, I was using an unabridged dictionary to look up the spelling of a particular word. As my finger ran down the column of words, all of a sudden a very familiar term jumped out: broken heart. I could not help but stop and see what Mr. Webster had to contribute to my understanding. One concept proposed that the term meant, “A theological term meaning to be crushed spiritually.” The thought ran through my mind, “What is there in the gospel that would cause us to be crushed spiritually?” Every gospel principle that is taught brings joy and happiness—eternal marriage, the resurrection, the Plan of Sa1vation, and so forth. All of a sudden, the thought filled my being that perhaps as people, we come to understand the profound suffering of the Savior’s Atonement by realizing that we personally contributed to that suffering. We then are “drawn to Christ.” In this realization, it breaks our hearts and brings a contrition of spirit, increasing the commitment to a changed life that can come in no other way. It penetrates us to the point of not wanting to make that great offering of love, an offering made in vain. It produces godly sorrow to the point of breaking our hard hearts, opening ourselves to the commit-ment, and changing our lives to be completely submissive to Him who gave so much…

I obtained permission from Lynn McKinley, a retired professor at BYU, to quote a sacred, personal experience that profoundly describes this process as it happened to him:

Such laboring in the spirit I have never known before. My wife and children were away for an hour or so, visiting her mother, and I was in the house alone. I felt the old familiar earthborn loneliness but was entirely unprepared for that which came. I knelt down beside the couch, began to pray to draw the Spirit to my breast for comfort and relief. But soon I felt an overwhelming power fill my being—not a power of light and exaltation which I wanted and expected, that I’d tasted measurably before at times, but a power that seemed almost to bruise my flesh and crush my spirit with the awful knowledge of my earthly guilt. The shameful vivid memories of sins that I had committed—tore my heart apart as they passed before my eyes and settled in my bosom. I could almost feel the anguish that the Master bore for me there in Gethsemane; the aching sorrow that I felt, to know with burning knowledge every sin I had committed or—God help me—I might yet commit, had of necessity to be absolved by bitter pain within his own pure, perfect, patient body. How the sobs tore through my throat. My spirit groaned with grief. With all the strength in me I bared my soul, confessed as deeply as my consciousness could stretch and still beyond, and plead forgiveness at the feet of him, my Savior and my King. I offered him my life, whatever it was worth to him. He bought it with his blood, the blood that oozed from every pore.

Could such a total commitment come without an awareness of the incomprehensible suffering of the Savior? Truly, a broken heart is the final capstone in the repentance process that provides the commitment, the purging, and the cleansing that allows a knowledge of forgiveness to come. (Enabled by the Power of Christ, by E. Richard Packham. 2008. Springville, Utah: Cedar Fort, Inc.)

When we truly allow ourselves to experience the effects of the atonement of our Savior, Jesus Christ, it will break our hearts with a knowledge of our sins. But when our hearts are broken, they can also finally be purged and healed through His marvelous love and power as we turn our lives completely over to Him.

In Humility, Our Savior

In humility, our Savior,

Grant thy Spirit here, we pray,

As we bless the bread and water

In thy name this holy day.

Let me not forget, O Savior,

thou didst bleed and die for me

When thy heart was stilled and broken

On the cross at Calvary.

Fill our hearts with sweet forgiving;

Teach us tolerance and love.

Let our prayers find access to thee

In thy holy courts above.

Then, when we have proven worthy

Of thy sacrifice divine,

Lord, let us regain thy presence;

Let thy glory ’round us shine.

(“In Humility, Our Savior,” by Mabel Jones Gabbott and Roland Prichard, Hymns #172)

Additional Resources:

Jesus Christ is the Way

A Broken Heart and a Contrite Spirit

Jesus Christ

by Nora

Just before His crucifixion, Jesus Christ kept the passover with His disciples. He spoke to them with great love as He comforted them concerning His impending death. He blessed them with His peace:

Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid (John 14:27).

After washing their feet, sharing this special meal with them, teaching them, expressing His love for them, and praying for them, the Lord Jesus Christ left for the Garden of Gethsemane, where the suffering of the Atonement began. Jesus’s disciples, who did not really understand that He was about to suffer and die for mankind, felt great anguish and despair as they watched Him die and be laid in the tomb. Where could they find peace?

Hurricanes rage and tsunamis flood, killing people and destroying homes. Dictators oppress their people; destitute children beg in the streets of major cities throughout the world. Loved ones die, and family members suffer. If God is loving, we may ask, why is there suffering in the world?

God Himself has answered these questions in the scriptures. Every moment of every day, He remembers us:

Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.

Behold, I have graven thee upon the palms of my hands… (Isaiah49:15-16)

But still the question remains: if He remembers us and loves us so completely, why does He allow us to suffer?

God loves us, so He sent us to earth to choose between good and evil

The Church of Jesus Christ of Latter-day Saints (inadvertently called “The Mormon Church” by the media) teaches that God has a plan for us. In The Pearl of Great Price, which contains ancient writings of Abraham and Moses as well as modern revelation, God explains that we are His work and His glory:

For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. (The Pearl of Great Price, Moses 1:39)

Mortal life is not the beginning of our existence, and it is not the end. As the literal spirit children of God, our Heavenly Father, we lived with Him before we came to earth. We are here because of His loving plan for us to learn, grow, and become more like Him, so that we can have eternal life and experience the fulness of joy that He experiences. To be like Him, we need physical bodies like His, and the opportunity to choose between good and evil. God loves us so much that  He allows the natural processes of the world to go forward so we can fully experience mortal life and the ultimate gift of eternal life. He loves each of His children, even those who choose evil and cause others to suffer. Because He loves us so much, He allows us to suffer at the the hands of others so that we each can experience fully the consequences of choosing good or evil. Because He loves each one of His children so much, He allows everyone to choose good or evil, to make real decisions with real consequences.

In this environment, we are required to act for ourselves and prove to ourselves and to God whether we would keep all of His commandments and overcome sin and opposition…The Father’s desire is to provide all of us with the opportunity to receive a fulness of joy, even the fulness that He possesses in His perfected and glorified state.(Christoffel Golden Jr., Our Father’s Plan, October 2001 General Conference of the Church of Jesus Christ of Latter-day Saints)

By choosing to overcome evil and opposition, our natures can eventually become like His, thus allowing us to feel as He feels and live as He lives.

God loves us, so He sent Jesus Christ to atone for us

Because God loves us enough to let us each choose, the choices other people make often cause us pain and suffering. God sent His Son, Jesus Christ, to provide a way for us to overcome the suffering others may cause us to experience, as well as the suffering we bring upon ourselves though sin. The atonement of Jesus Christ mitigates the effects of sin and suffering in our lives if we learn to choose good by repenting of our sins and keeping His commandments. The gift of the Savior is the greatest evidence of all of God’s love for us:

For God so loved the world, that he gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. (John 3:16)

Jesus, the Only Begotten Son of the Father in the flesh, willingly took upon Him the suffering of all men because of His great love for us. Our Savior, who had committed no sin, suffered beyond our ability to comprehend and died for our sins. In The New Testament and in The Doctrine and Covenants, a book of revelations to modern prophets, Christ describes His love and His sufferings. No greater love could ever be shown (see John 15:13 and Doctrine and Covenants 18:10-13). Jesus Christ’s sufferings in Gethsemane and on the cross paid the price for our sins, on condition of repentance; His resurrection from the dead broke the bands of death and physical suffering for all men. The atonement protects us from being destroyed by the struggles of our lives. Because of our Savior’s sacrifice, we can have our burdens lifted in mortality and return to God to live with Him eternally.

We can personally experience God’s love here on earth

Through our faith in Jesus Christ, we can feel the great love God has for us here on earth. Many Christians throughout history can testify of the joy and healing they have felt as they have experienced God’s love. The Book of Mormon, Another Testament of Jesus Christ, is the modern translation of some records of God’s dealings with an ancient people in the Americas. One story contained in it is the story of Alma the younger, who was the son of the prophet of an ancient people. Alma caused great pain to his father and others by actively going about, seeking to destroy the faith of the Christians who lived during his time. One day while he was traveling with his companions, he experienced a vision similar to Paul’s in which he was commanded to cease his work of destruction. He suddenly realized the terrible harm he had done to his people, and he fell to the ground, unable to move, consumed by despair. For three days he was wracked with torment at the thought of his sins. But at the end of the three days, he remembered the things he had been taught concerning the atonement of Christ. He called upon Jesus Christ for help and for forgiveness:

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.

And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain!

Yea, I say unto you, my son, that there could be nothing so exquisite and so bitter as were my pains. Yea, and again I say unto you, my son, that on the other hand, there can be nothing so exquisite and sweet as was my joy. (The Book of Mormon, Another Testament of Jesus Christ, Alma 36:18-23)

When we are overwhelmed with sin or despair, we too can call upon our loving Heavenly Father for help. Through the atonement of Jesus Christ, we can feel His great love and be healed. Other Book of Mormon prophets described a Tree of Life, whose fruit represented the love of God. They described God’s love as filling their souls with great joy (1 Nephi 8:12), and being “most precious, …sweet above all that is sweet, and pure above all that is pure,” (Alma 32:42) so that by feasting upon it, they hungered and thirsted no more.

talk more about how we suffer for others’ sins, agency

Additional Resources:

Jesus Christ, Our Savior

Finding Ourselves in Lehi’s Dream

Amazing Grace: Sarah’s Story

The Church of Jesus Christ of Latter-day Saints (often mistakenly referred to as the ”Mormon Church” by friends of other faiths) has a special organization for women called Relief Society. The purpose of the organization is to “increase faith and personal righteousness, strengthen families and homes, and seek out and hep those in need.” This organization of women is the largest of its kind in the world. It was organized in 1842, in Nauvoo, Illinois, by the Prophet Joseph Smith.

Relief Society is for all women ages 18 and above. The organization provides opportunities for friendship and service, but more importantly it gives its members the structure to be more effective disciples of our Lord and Savior, Jesus Christ.

Countless lives have been blessed by the organization of and the sisters in Relief Society. Though the society includes Mormon women, it is open to women of all faiths who want to participate and serve. Mormons serve side-by-side with Catholics, with Evangelicals, and with members of many denominations and organizations. All those who have strong family values and a desire to reach out to help the poor and needy and to care for others outside of their own immediate circles, as the Savior Jesus Christ did, are welcome. These Relief Society sisters in Christ have blessed the lives of so many people in myriad ways.

Additional Resources:

The Relief Society is an organization for Mormon Women. Learn more about the history and work of Relief Society at the official site of the Church of Jesus Christ of Latter-day Saints.

Mormon Women receive fellowship and unity from the Relief Society.

Learn more about the Relief Society at a local meetinghouse.

Melissa is a member of The Church of Jesus Christ of Latter-day Saints (“Mormon” woman).

Relief Society Organized for Mormon Women

Organized in 1842, and consisting of more than 6 million members, the Mormon Relief Society is the oldest and largest women’s organization in the world (Kimball, P. 2011. Examiner). Membership consists of female Latter-day Saints ages 18 and above. It is an organization within The Church of Jesus Christ of Latter-day Saints (nicknamed the “Mormon Church” by the media) dedicated to faith, charity, good works, and the uplifting of women through their divine roles of womanhood and motherhood.

When Joseph Smith, prophet and leader of the early church, organized the Relief Society—the Mormon global organization designed divinely to help serve the needs of the poor and to lift women spiritually—he stated that its purpose was to see to “the relief of the poor, the destitute, the widow and the orphan, and for the exercise of all benevolent purposes.” The accomplishment of this great purpose is dependent upon all the sisters within the Relief Society, and it is by the small deeds performed by each and every one of them on a daily basis that they are able to offer relief and aid those around them.

The welfare of Latter-day Saint women is looked after by pairs of sisters known as Visiting Teachers. I would like to share a personal experience I had with a visiting teacher:

I was immensely blessed by one of these sisters in particular when I was going through a very difficult time. I was pregnant, in a very unhealthy relationship, and had no income. She gave me rides to my appointments with the doctor and to the Bishop’s Storehouse—where I was able to receive food and necessities—and she was a wonderful support as I made the very important decision to put an end to my relationship in favor of safety for my child. Now, I am constantly strengthened by the sisters of the Relief Society and strive to do my best with my own Visiting Teaching, so that I may perhaps be that support and strength that another sister may need in a time of hardship.

Relief Society goes far beyond Sunday meetings, where members are taught about many important principles of the gospel and the history of the Church and its organization. If a Mormon woman’s mission began and ended only within the Relief Society room each Sunday, she would never accomplish what this organization is meant to help her accomplish.

All women are given opportunities to improve their talents, learn from one another, and grow in their capabilities as wives, mothers, sisters, and daughters. Each of them has a unique background and can apply themselves in individualized ways. Each has something to offer one another. Sisters of Relief Society are known for visiting the sick in hospitals and in their homes, providing meals for those in need, performing small acts of kindness and service like helping with housework, groceries, babysitting, etc., and for always striving to improve themselves through hard work, charity, and compassion.

I am honored to be a member of this great organization and only hope that my contributions will have a positive impact on others’ lives so that they might come to know the Savior through me and recognize His hand in all things. Through the sisters of Relief Society, the work of Christ continues on the earth, and members of The Church of Jesus Christ of Latter-day Saints (or “Mormons”) strive to make the world a better place by bettering themselves and devoting their time and talents to service.

Additional Resources:

Learn more about the history and work of Relief Society.

Mormon Women receive fellowship and unity from the Relief Society.

Learn more about the Relief Society at a local meetinghouse.

There is debate in Christianity as to the value of works.  Some Christians believe we are saved by our belief in Christ, and that His grace is sufficient to save us — works are unnecessary.  Both Catholicism and Mormonism (the doctrines of The Church of Jesus Christ of Latter-day Saints) believe in both faith and works, essentially that we are judged for our works, but saved by God’s grace.

What do the scriptures say?

And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works (Revelation 20:12, 13).

Some men’s sins are open beforehand, going before to judgment; and some men they followafter.   Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid (1 Timothy 5:24, 25).

So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:   Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer…(2 Thessalonians 1:4-5).

For this is the love of God, that we keep his commandments: and his commandments are not grievous (1 John 5:3).

If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love (John 15:10).

And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless (Luke 1:6).

And hereby we do know that we know him, if we keep his commandments (1 John 2:3).

Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent (Revelation 2:5).

And they went out, and preached that men should repent (Mark 6:12).

I tell you, Nay: but, except ye repent, ye shall all likewise perish (Luke 13:3).

Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you (1 Corinthians 11:2).

To members of the Church of Jesus Christ, “works” are repentance, the making and keeping of ordinances, keeping Christ’s commandments, doing good to all men (and women, and children, and all of God’s creations), and enduring to the end faithful in Christ.  That this is true is manifest in the above scriptures from the Bible.  We have more in other scriptures:

For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared (Doctrine and Covenants 76:11).

For I, the Lord, will judge all men according to their works, according to the desire of their hearts (D&C 137:9).

And even unto the great and last day, when all people, and all kindreds, and all nations and tongues shall stand before God, to be judged of their works, whether they be good or whether they be evil—(3 Nephi 26:4).

And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works (3 Nephi 27:15).

And ye shall go forth baptizing with water, saying: Repent ye, repent ye, for the kingdom of heaven is at hand (D&C 42:7).

And thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God (Alma 42:4).

Behold, I have given unto you the commandments; therefore keep my commandments. And this is the law and the prophets, for they truly testified of me (3 Nephi 15:10).

Therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God (Alma 12:32).

…for out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their own propria persona, or by the means of their own agents, according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead (D&C 128:8).

And this shall be our covenant—that we will walk in all the ordinances of the Lord (D&C 136:4).

These, then, are works…repentance, kindness, keeping Christ’s commandments, doing His will, becoming like Him, partaking of His ordinances, and keeping our covenants with Him, spoken clearly to us in the Bible, and reiterated and clarified in modern revelation.

We are judged by these works and the intent of our hearts.  But we are saved by grace:

And may God grant, in his great fulness, that men might be brought unto repentance and good works, that they might be restored unto grace for grace, according to their works (Helaman 12:24).

Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God (Moroni 10:32).

Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved (2 Nephi 10:24).

Additional Resources:

Finding Happiness

Basic Mormon Beliefs and Real Mormons

Jesus Christ in Mormonism

Mormons and the Bible

As a young member of The Church of Jesus Christ of Latter-Day Saints (inadvertently called “The Mormon Church” by the media), I learned about the atonement of Jesus Christ at a very young age. I prayed in His name, was baptized in His name, and partook of the bread and water of the sacrament weekly, just as He did with his disciples before his crucifixion (Luke 22:18-19). In my prayers, I promised God that I would follow Jesus and serve Him with my life; if I had broken one of His commandments, I asked forgiveness. I worshipped and asked for help every day. In my early 20′s, I went to the temple, where members of The Church of Jesus Christ (Mormons) covenant to follow Christ, keep His commandments, and sacrifice all they have to Him. Yet it was not until I reached the age of 31 that I truly came to understand what Jesus did for me when He suffered in Gethsemane, died on the cross, and was resurrected.

Needing the Savior

I spent Christmas of 1991 in the hospital, fighting for the lives of my unborn twin daughters. They were not due for 12 more weeks, but because of serious complications their lives were in danger. I had blown up like a balloon and was at constant risk of going into labor. My husband and I prayed constantly for our babies’ health and safety, but still felt continual fear. Our three little boys could not understand why Mommy was not home for Christmas.

Three days after Christmas, one of the twins died, and the other was delivered by Caesarian section. Her life, too, hung in the balance as she was rushed to a nearby children’s hospital, given three full units of blood, and placed on life support. In shock and pain, grieving the loss of her sister, we continued to pray for the miracle of health for our remaining daughter, whom we named Sarah.

In a few weeks the verdict was in: Sarah, although healthy in body, had suffered an almost complete loss of mental capacity. Her brain was damaged beyond repair, with only enough healthy tissue left to keep her heart beating and her lungs breathing as the rest slowly died and disappeared. We were devastated. How could God have treated us this way? We were His beloved children, and we worshipped Him and followed our Savior, Jesus Christ, who had miraculously healed the sick and brought the dead to life! Where was the Lord when we needed Him?

As we brought home our tiny, four-pound premie, I tried to settle into life as the mother of a profoundly handicapped child. Sarah required round-the-clock feeding and attention. She did not sleep normally; she fed listlessly; she could not keep her tiny meals down; she cried and arched her back painfully whenever she was not being held. With three other young children who needed me and a still grieving heart, I felt completely overwhelmed. Again I sought help from God through prayer. One day, as I was reading in The Book of Mormon: Another Testament of Jesus Christ, I came across the following lines in Mosiah 24:13-15. Jesus Christ said to a group of ancient Christians who were enslaved to their enemies:

“Lift up your heads and be of good comfort, for I know of the covenant which ye have made unto me; …and I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs.”

The Miracle of Grace: Lifting our Burdens

Grace is the miracle the Lord God offers to us, through the atonement of Jesus Christ, our Savior and Redeemer, that lifts us to Him beyond anything we can do or ever hope to do in this life. “For we know that it is by grace that we are saved, after all we can do” (The Book of Mormon, 2 Nephi 25:23). We must put forth our very best efforts all through our lives to keep the Lord’s commandments–but we will inevitably fall far short. Grace is the gift through which God strengthens us along the way and makes up the difference. One of the three essential gifts we receive by grace through the atonement of Jesus Christ is the gift of comfort and healing. Alma, an ancient prophet, calls it “succor:”

And [Jesus Christ] 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 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 (Book of Mormon, Alma 7:11-12).

Relief and hope flooded my heart as I read the words of the Lord. I began to pray differently: not that my Savior would remove my burdens, but that, through the atonement, he would “ease my burdens” and provide succor for my soul. It was then that our miracle began–not a miracle of the flesh, but a miracle of the heart. I began to sense the presence of my tiny daughter’s pure, magnificent soul, and the presence of the angelic spirits who tended to her as she endured her physical trials. Earthly angels entered my life in the guise of loving friends, wise doctors, and understanding social workers who eased my burdens of worry and exhaustion. By the time a few months had passed, I was rejoicing in the opportunity to nurture my beautiful daughter.

 

The Miracle of Healing our Bodies

In order to heal, I needed a second gift of grace. As a Mormon, I believed Sarah’s damaged body housed an immortal spirit that was a literal spirit child of God the Father. Although her brain could not function, her spirit was still experiencing mortal life through her body. When she felt pain, I suffered, knowing she could not remember or anticipate it. Nor could she organize the continual bombardment she experienced through her senses. She could not, for example, tolerate both a breeze and a song at the same time. Nevertheless, her mortal experience was important to her eternal life. I had faith that after this life, she would remember and learn essential truths from what she experienced here. I sang to her, and her spirit responded to the sounds. She would relax in my arms, a rare blessingfor her, as I sang her  a favorite children’s song from a songbook published by The Church of Jesus Christ:

          I Will Follow God’s Plan

My life is a gift; my life has a plan.

My life has a purpose; in heaven it began.

My choice was to come to this lovely home on earth

And seek for God’s light to direct me from birth.

I will follow God’s plan for me,

Holding fast to his words and his love.

I will work, and I will pray.

I will always walk in his way.

Then I will be happy on earth

And in my home above.

“I Will Follow God’s Plan,” by Vanya Watkins

I had faith in my heart that, through the grace of the resurrection of our Lord and Redeemer Jesus Christ, Sarah would one day fully experience life in a healthy, perfect immortal body. By understanding her past as a spirit daughter of God, her present mortal experience, and the perfection to which she would one day be raised, I found comfort despite her occasional sufferings.

On a trip to visit family just seven months after her birth, Sarah contracted a sudden, severe case of pneumonia. In the whirlwind of rushing her to the emergency room trying to help her breathe, I was forced to decide if the doctors should use oxygen or a ventilator in order to save her life. Visions of her early suffering in the NICU arose in my mind. There was no time to calmly review each choice, and although we prayed, answers were not immediately evident. I tried to see my daughter’s life in terms of the learning and growth of her immortal spirit, and made a decision to withhold treatment. She died in our arms at home just a few hours later, breaking my heart once again.

The Miracle of Forgiveness

The last grace I needed through the atonement of Jesus Christ was perhaps the most serious of all. While I had made the best decision I could, I had made an irrevocable choice in allowing my daughter to move on in her eternal life by leaving this one. If that was a mistake, it was a big one. Like all parents, I agonized over my imperfections. Like all mortals, I was lost unless my Redeemer intervened in my behalf. Without the Savior’s atonement, Sarah was gone forever; and I was cut off from God unless Jesus Christ atoned for all my sins. I reached up and grasped His promises with both hands. Isaiah’s promise was a light in the darkness to me: 

“Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Isaiah 1:18

Amazing Grace: The Atonement of Jesus Christ

The world has never been the same for me since Sarah lived and died. Sarah brought me face to face with suffering, sin, and death, and my own great need for a Savior and Redeemer. Despite my best efforts, in the depths of my need, I was indeed lost. Through the sacrifice of the blood and body of my Lord and Savior, Jesus Christ, I was strengthened, healed, forgiven, and found. He has paid my debt, and I owe every breath of my life to Him. I live in hope of a glorious resurrection where Sarah will be reunited with our family, our physical bodies made perfect, to continue to grow in God’s presence for all eternity. Through Jesus’ grace we have been saved, after all we could do. It is indeed Amazing Grace to me.

Nora Moore Hess

          Nora Moore Hess is a writer and musician living in Lindon, Utah. She is a member of The Church of Jesus Christ of Latter-Day Saints (Mormon). Nora and her husband, Bret, are the parents of seven biological and three adopted children.

Additional Resources: 

Jesus Christ, the Son of God

Jesus Christ, Our Savior

The Living Christ

Amazing Grace Video

Of all the numbers in the Pew Research Center’s recently released survey of “Mormons in America,” the highest, most overwhelming numbers are these: 98 percent of respondents said they believe in the Resurrection of Jesus Christ, and 97 percent say their church is a Christian religion.

This comes on the heels of earlier surveys indicating that 32 percent of non-LDS U.S. adults say the LDS Church is not a Christian religion, and an additional 17 percent are unsure of LDS Christianity. The theological and semantic reasons for this can be complex, but for the 1,019 self-identified Mormons who participated in the Pew survey, their theological position is clear: Mormons believe in Jesus Christ, and they consider themselves to be Christian.

“Certainly in Latter-day Saint theology is this idea that if you understand who you are, you understand that there’s a purpose in life, you understand your connection to God, that certainly has an impact on how you live your life and what you do, but also how you feel about your life and what you are doing,” said Michael Purdy of the LDS Church Public Affairs office.

For the vast majority of Latter-day Saints surveyed, those life choices have much to do with their religious beliefs. Eighty-two percent of survey respondents indicate that religion is “very important” to them, 83 percent say they pray every day and 77 percent say they attend church at least once a week. Beyond that, a stunning 69 percent of respondents fit all three descriptions, saying that religion is very important to them, that they pray every day and that they go to church every week.

“By this measure,” the report says, “Mormons exhibit higher levels of religious commitment than many other religious groups, including white evangelical Christians.”

Part of the explanation for these high numbers may be that the survey focused only on those who self-identified as Latter-day Saints.

“The method they used tended to identify people who are strongly committed,” said BYU sociologist Marie Cornwall, who advised the Pew Forum on the new survey. “They don’t have the people who are kind of marginal. But that’s okay; we just have to be careful with the way we interpret the findings.”

One such finding is the relationship between religious commitment and education among Mormons.

David Campbell, a University of Notre Dame associate professor and another adviser on the survey, noted that the more educated respondents were, the higher their levels of religious commitment.

“I was a little surprised by that,” said Campbell, who is LDS and who has extensively studied on the role of religion in the public square. “The more educated a Mormon is, the more likely they are to be wholehearted in their commitment to the church and its teachings.”

That is different from other churches, he said, where more education tends to lead to more religious skepticism.

Pew Research Center officials also noted “a significant gender gap in religious commitment, with more Mormon women than men exhibiting a high level of religious commitment (73 percent vs. 65 percent).”

According to the Pew report, a similar “gender gap” is seen among the general public. A 2007 survey found 36 percent of U.S. women exhibited a high level of religious commitment, compared with 24 percent of men.

One series of questions asked about what it means to be a good Mormon. According to the respondents, in order to be a good Mormon it is “essential” to believe Joseph Smith saw God the Father and Jesus Christ (80 percent), work to help the poor (73 percent), hold regular family home evenings (51 percent), not drink coffee and tea (49 percent) and not watch R-rated movies (32 percent).

Combining those who said “essential” with those who said “important but not essential,” the order changes a little bit: working to help the poor (97 percent), holding regular family home evenings (96 percent), believing Joseph Smith saw God the Father and Jesus Christ (93 percent), not drinking coffee and tea (81 percent) and not watching R-rated movies (79 percent).

“I think that result is rather interesting,” said Cornwall. “Mormons are known for not drinking coffee or tea and not watching R-rated movies. But compared to believing that Joseph Smith saw God and working for the poor, Mormons don’t seem to focus on the coffee and tea as much as people probably think.”

Other manifestations of religious commitment in the survey included:

The number of respondents (65 percent) who say they hold a current temple recommend (a certificate from local ecclesiastical leaders, issued every other year, indicating that an individual has permission from the church to enter LDS temples and participate in temple rites and sacraments)

The number (79 percent) who say they pay tithing (donating 10 percent of their income to the church)

The number (27 percent) who have served full-time missions for the church (this number includes 43 percent of men and 11 percent of women and varies significantly according to the age and education of the respondent, as well as whether or not the respondent was raised Mormon)

The number (82 percent) who keep food in storage for emergencies or disasters, as they have been counseled to do by LDS Church leaders (This number includes 23 percent who say they have three months’ worth, 35 percent who say they have more than three months’ worth and 23 percent who say they have less than three months’ worth)

The percentage who pay tithing is especially interesting to break down. According to the survey tabulations, “tithing is most common among Mormons with the highest levels of religious commitment (96 percent) … fully 91 percent of college graduates say they pay tithing … compared with 66 percent of those with a high school diploma or less education. And among those whose family income exceeds $30,000, 83 percent say they pay tithing, compared with 69 percent of those with incomes of less than $30,000.”

While previous surveys have clearly established LDS agreement with certain key Christian doctrines — 90 percent of Mormons believe in God, 91 percent believe the Bible is the word of God and 98 percent believe in life after death — the new survey explores Mormon confidence in points of doctrine that are unique to LDS theology. And in these points of doctrine, Mormons proved to be unified and believing. They believe overwhelmingly that God and Jesus Christ are separate physical beings (94 percent), that the president of the LDS Church is a prophet of God (94 percent), that families can be bound together eternally in temple ceremonies (95 percent) and that the Book of Mormon was written by ancient prophets and translated by Joseph Smith (91 percent).

Overall, 77 percent say they believe “wholeheartedly” in all of the teachings of the LDS Church. That number increases to 82 percent among Mormons ages 18-49, and to 85 percent among Mormons who are college graduates.

“Ultimately, I suppose other Americans will judge our church — and perhaps all churches — by their relevance in how they touch and improve human lives right here on Earth as well as what they offer in the life to come,” wrote Michael Otterson, Public Affairs director for The Church of Jesus Christ of Latter-day Saints, in his “On Faith” blog in the Washington Post. “Meanwhile, we welcome the friendship and regard of all groups, even as we retain our commitment to a unique identity. In the end … Latter-day Saints will strive to be good Mormons, true believers, kind neighbors and faithful friends.”

Pew Study Reflects Mormons’ Religious Commitment to Christ, Mormon Beliefs in Tithes and Temples

Mormons in America

By Amy Choate-Nielsen

Deseret News
Published: Sunday, Jan. 15, 2012 7:00 p.m. MST

David Letterman knows how to get a laugh.Like most comics, he riffs on the day’s news, deadpans the camera and revels in audacity.”Oh, did you hear about this?” the host of CBS’ Late Show with David Letterman asked his audience recently. “A campaign staffer on the Newt Gingrich campaign was fired because he was making negative comments about Mormons. I thought, now, wait a minute — isn’t Newt in favor of multiple wives?”
Laughter rumbled from the audience followed by applause. The polygamy punch line is a familiar one when it comes to poking fun at Mormons — as though Mormons and polygamy are synonymous in mainstream media. Ironically, the practice that’s most linked to Mormons is a practice most Mormons oppose, according to a groundbreaking new study of Mormons in America released Thursday by the Pew Research Center‘s Forum on Religion and Public Life.

According to the study, members of The Church of Jesus Christ of Latter-day Saints unequivocally reject polygamy — only 2 percent said the practice is morally acceptable — evidence of a yawning gap in what Mormons believe and how they are perceived. Mormons’ opinions are overwhelmingly conservative, the study shows, but in many ways, their views are also surprising — especially when it comes to opinions on moral issues, divorce, homosexuality and polygamy.

Morality

Mormons also take a significant stance on moral issues in other areas, such as divorce, sex outside of marriage and consumption of alcohol.

Although teachings from the LDS Church emphasize the importance and eternal nature of the family, only 25 percent of Mormons surveyed said divorce is morally wrong, according to the study. That means Mormons are slightly less morally opposed to divorce than the general public.

“For Catholics, divorce does not exist. They think it is not only wrong but it is impossible,” said Matthew Bowman, member of a board of expert advisers to the Pew Research Center for the study and author of “The Mormon People,” a book on the history of the LDS Church. “That has not been true for Mormons. There is theological space for divorce within Mormonism. It is undesirable, but Mormons recognize it is sometimes necessary and sometimes the right thing to do.”

Other moral views revealed in the survey — 54 percent said drinking alcohol was morally wrong, compared with 15 percent of the general public — set Mormons apart, Bowman says. The assumption on the part of non-Mormons is that if Mormons think drinking alcohol is wrong, then they must think everyone who imbibes is morally flawed. That apprehension can make people suspicious of Mormons, and wary of an elitist attitude, he says.

Differences in moral viewpoints can create a stumbling block for Mormon acceptance — not only in high-profile arenas, such as a presidential election, but also in communities.
“What you find throughout the report is a tension,” said David Campbell, assistant professor at Notre Dame and an adviser on the study. “Mormons like to use the phrase, ‘Be in the world but not of the world.’ They are certainly living their lives in the world. They are active and involved in their communities, but they have these beliefs and practices that set them apart a little bit, and sometimes there is conflict.”

Homosexuality

Mormons have some of the most conservative opinions when it comes to homosexuality. The survey asked Mormons if homosexuality should be accepted by society or discouraged by society, with an option for neither, both or “don’t know.” The response — 26 percent said homosexuality should be accepted, 65 percent said it should be discouraged — puts Mormons as the least likely to say homosexuality should be accepted by society. But a 26 percent acceptance rate, with roughly 1 in 4 Mormons saying homosexuality should be accepted, might be surprisingly high to some.

Of particular interest is the fact that only 8 percent of Mormons surveyed identified themselves as liberal, and 66 percent said they were conservative. That means some of those who said homosexuality should be accepted also identify themselves as politically conservative, Bowman says. That distinction illustrates the complexity of Mormons’ opinion on sexuality — that it is rooted more in religious precepts than politics.
Still, it’s difficult to draw a conclusion about Mormons‘ views on homosexuality based on the study, says Pew Research Center adviser Terryl Givens, professor of literature and religion at the University of Richmond.

“Results need to be viewed cautiously,” Givens says. “Official LDS pronouncements insist there is a distinction between (sexual) orientation and behavior, but the survey blurs that difference, probably leaving many Mormons unsure how to answer that question. What is clear, however, is that Mormons are trending toward greater acceptance of same-sex relationships, just as society as a whole is, although by a much smaller percentage.”

Polygamy

At one point 120 years ago, some Mormons practiced plural marriage, hence the association between Mormons and polygamy. The practice was discontinued in 1890, but the cultural association persists, perhaps in part because Mormons are sometimes confused with members of the Fundamentalist LDS Church, a polygamist group not affiliated with The Church of Jesus Christ of Latter-day Saints.

In the October-November 2011 study of a national sample of 1,019 Mormons, 86 percent said polygamy is morally wrong. That’s a number that surprises Bowman.

Were it not for the confusion surrounding Mormons and the FLDS Church practice of plural marriage, Bowman says that statistic might not be as high.

“It’s my experience that Mormons have a fraught relationship with polygamy,” Bowman said of the study results. “There is a sense that rejecting polygamy identifies a member of the LDS Church and distinguishes us from the fundamentalists. That is a cultural signifier as much as a theological statement.”

Some who responded to the survey, 11 percent, said polygamy is not a moral issue.
Email: achoate@desnews.com

The Pew Foundation survey of Mormons released this past week confirms that U.S. Mormons are more conservative (66 percent) compared to the general public (37 percent), and on most issues, they closely track white evangelicals. But immigration is one issue that sets Mormons apart from their evangelical counterparts.

Asked whether immigrants are a strength or a burden, 59 percent of white evangelicals said they were a burden, while only 41 percent of Mormons felt the same, compared to 44 percent of the general public. The result is surprising given how staunchly conservative Mormons are on nearly every measure. Interestingly, 50 percent of white mainline Protestants and 49 percent of white Catholics also tilt against immigration, though neither group is as uniformly conservative as evangelicals or Mormons on other measures.

Dan Cox, Research Director at the Public Religion Research Institute in Washington, D.C. sees several reasons for the surprising result. He points first to demographics to explain why Mormons are more open to immigrants than are white evangelicals. “White evangelicals are significantly lower on the socioeconomic scale than most other religious groups. Those who are more economically vulnerable are more likely to see newcomers as threats,” he says.

The Pew results validate the socioeconomic explanation. The key is a strong link between Mormon religious commitment and socioeconomic status. Eighty-four percent of Mormon college graduates are highly committed to the Church, but just 50 percent of those with high school education share that same level of commitment. This socioeconomic gap also translates to immigration: 50 percent of less committed Mormons see immigrants as a burden, against 36 percent of highly committed Mormons.

Cox also points to age as a key factor, noting the surprising anti-immigration sentiment among mainline Protestants and white Catholics. “Both of these groups tend to be older than the general public,” Cox says, “and we find that younger people are much more open to immigration.” Sure enough, Pew finds that 49 percent of Mormons between the ages of 18-49 see immigrants as a strength, while just 39 percent Mormons over 50 say the same. The Mormon youth movement has an impact on the results: according to a 2009 Pew study, 41 percent of the general population was over fifty years old, while just 34% of Mormons fall into that category.

Cox also thinks culture is a factor in the Mormon tendency to be more tolerant of immigrants, citing in particular the outward focus of the LDS church and the percolating influence of missionaries returning from foreign lands. “When you have more interaction with someone,” Cox notes, “you have increased comfort with them.” One statistic conveys the impact of this element of Mormon culture: 70 percent of the 33,000 students at BYU are bilingual.

Theresa Martinez, a non-Mormon sociology professor at the University of Utah, emphatically seconds Cox on the outward focus. “I’ve taught over 7,000 students,” she says, “probably about half of them LDS, with a large proportion of those return missionaries, and half of those from Latin American missions.” Her students express strong attachment to the peoples and communities they served, Martinez says. “And after that, you are not the sheltered little Mormon kid, and you understand that life is much bigger than your backyard.”

While the seeds of openness are embedded in the culture, others note that Church leaders recently gave a gentle push in that direction. Last year Utah illegal immigration hard-liners were poised to copy Arizona’s stern immigration policies, when centrists—with quiet but clear support from Church leaders—turned tables with widely-noted legislation that will allow some undocumented workers to obtain drivers’ licenses and work. In the fall of 2010, the Church also stated support for the principles of the The Utah Compact, which urges humane and measured solutions at the federal level.

And yet, divisions within the LDS community remain. Utah House Rep. Chris Herrod of Provo, a leader on anti-illegal immigration efforts in Utah, considers himself pro-immigration, noting that his wife is from Ukraine, his sister-in-law from Korea, and his business partner from Ethiopia.

Herrod points out that the Pew study addresses immigration per se, rather than illegal immigration, and says he has often been puzzled when debates on the two issues become muddled. “I believe in immigration,” he says. “It’s the melting pot that has made the country great. But lately we seem to be splitting into a bilingual and bicultural nation. We need to give equal chances to Africans, Asians, South Asians, and Eastern Europeans, and we need to get back to those core beliefs, where you adopt the language and blend the cultures.”

Richard Davis, a political science professor at Brigham Young University, sees the Church position last summer as impacting dialog on this issue within Utah and among U.S. Mormons. “For years the drumbeat was all about illegal immigration and the need to enforce the law,” he says. “The Church has nudged the agenda. Now it’s more about how we treat people, however they got here.”

Charles Morgan, a BYU sociologist who studies immigration, sees culture and Church positioning as mutually reinforcing. Morgan notes that the “closer the contact you have with a group, the more likely you are to have compassion and see them as equals.” Like Davis, Morgan also sees the Church’s positioning as significant: “The Church is projecting a positive image of immigrants, and I think this is resonating with the more devout Mormons.”

Morgan points to Arizona, where a Mormon state senator from the heavily Mormon Mesa area, who was president of the Senate and had authored the state’s controversial immigration policy, was replaced in November by another Mormon in a recall election. The new senator, Jerry Lewis, was encouraged to run by LDS members in the Mesa area who were concerned with what they saw as a harsh tone on illegal immigration.

Jason Labau, who researches Arizona political history at the University of Southern California, also sees recent Church policy and underlying cultural factors as reinforcing. “This is a much longer shift,” he says, “and it stems from the missionary experience. Several friends I grew up with in Arizona are staunchly conservative, and the only issue we see eye to eye on is immigration. They served missions in Chile, Guatemala, and Mexico, and they see these people as equals who are looking for something better.”

Eric Schulzke is the director of the Apollo 13 Project (a13.org), a prisoner reentry initiative based at Utah Valley University. He can be reached at eric[at]a13.org.

Additional Resources:

Mormon attitudes on immigration

Full Series Mormon Pew Study: Mormons in America