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One of the great blessings flowing from amplifying,
latter-day revelations is the crucial, doctrinal framework known as the
marvelous plan of salvation, the plan of happiness, or the plan of mercy. (See Alma 42:5, 8, 15.)
However designated, it represents what Amulek called the “great plan of the
Eternal God” without which mankind would unavoidably perish. (Alma 34:9.)
The plan is a most stunning example of the precious
perspective of the gospel of Jesus Christ. Furthermore, full faith in
the Lord Jesus Christ includes and requires full faith in His Father’s plan of
salvation.
President Brigham Young declared: “The Spirit of revelation
must be in each and every individual, to know the plan of salvation and keep in
the path that leads them to the presence of God.” (Journal of Discourses,9:279.)
So vital is this framework that if one stays or strays
outside it, he risks provinciality and misery. In fact, most human misery
represents ignorance of or noncompliance with the plan. A cessation of such
mortal suffering will not come without compliance to it. Hence, the Lord, who
has freely shared this vital knowledge with us, has urged us to teach the
fundamentals of this plan “freely.” (Moses 6:58.)
At the center of the Father’s plan is Jesus Christ,
mankind’s Redeemer. Yet, as foreseen, many judge Jesus “to be a thing of
naught” (1 Ne. 19:9),
or “consider him” merely “a man.” (Mosiah 3:9.)
Whether others deny or delimit Jesus, for us He is our Lord and Savior!
Comparatively, brothers and sisters, it matters very little what people think
of us, but it matters very much what we think of Him. It matters very little,
too, who others say we are; what matters is who we say Jesus is. (See Matt. 16:13–17.)
For instance, we appreciate not only the towering divinity
of Jesus Christ, but His breathtaking mobility and the scope of His
shepherding. The resurrected Jesus revisited the Middle East scene of His
mortal messiahship. Then some souls in the Americas. (See 3 Ne 11.) And
then His other lost sheep. (See 3 Ne. 17:4.)
In His selfless plan, the Lord doeth nothing save it be for
the benefit of the children of men. (See 2 Ne. 26:24.)
He labors, lovingly and constantly, as Moses and Jeremiah declared, “for our
good always.” (Deut. 6:24;
see also Jer. 32: 38–40.)
In His grand design, His “work” and “glory” are “to bring to pass the immortality and eternal life of man.” (Moses 1:39.)
Thus, even when we truly learn to love God, we must humbly acknowledge that He
loved us first. (See 1 Jn. 4:19.)
Meanwhile, Shakespeare was not very wide of the mark in
writing, “All the world’s a stage.” (As You Like It, act
2, scene 7.) But not for playacting!
The very word plan confirms
God’s paternal purpose, a realization so desperately needed by the confused and
despairing on the world’s stage.
The “plan of happiness” not only ensures the immortalization
of our individual identities, but can yield bettered and reborn individuals.
Fittingly, one appreciative prophet declared, “O how great the plan of our
God!” (2 Ne. 9:13.)
Enoch wept when he saw the sweep of history and the unnecessary human misery. (See Moses 7:41.)
But he also saw the triumph of God’s plan. Another prophet exclaimed: “God …
made these things known unto us that we might not perish … because he loveth
our souls … ; therefore, in his mercy he doth visit us by his angels, that the
plan of salvation might be made known unto us.” (Alma 24:14.)
It took visits by angels in our day, too, in order to
instruct us anew regarding God’s plan of salvation and to reassure us that
mortality is not a conclusive and massive mausoleum, and that death is not
extinction.
Alma faced an awful and anguished moment when he felt that
he might actually “become extinct both soul and body.” (Alma 36:15.)
Then he remembered his father’s prophecies “concerning the coming of one Jesus
Christ, a Son of God, to atone for the sins of the
world.” (Alma 36:17.)
In a moment of deep intellectual humility, his “mind caught hold upon this
thought.” Out came Alma’s great soul cry: “O Jesus, thou Son of God, have mercy
on me”! (Alma 36:18.)
Purpose replaced pain. Joy swallowed up despair as Alma
apparently viewed God upon His throne, and he longed to join God! (See Alma 36:22.)
Such longing for a heavenly home is real, especially in view
of how this life is designed. After all, brothers and sisters, when we rejoice
in beautiful scenery, great art, and great music, it is but the flexing of
instincts acquired in another place and another time.
Life turns out, however, to be just what one would expect of
a deliberately constructed proving and tutoring experience which features
opportunities, choices, and deprivations. Furthermore, there is no wayaround—the only way to go is through!
And what a “through” it is!
Even so, for us mistake-prone mortals, this plan of mercy
provides for recognition and redress of error and for the resumption of
interrupted individual development.
Redemptive and refining provisions are made: For a brave
Peter faltering and sinking on the churning waves—and yet knowing to whom to
look to live, and crying out, “Lord, save me.” (Matt. 14:30.)
For a meek Moses struggling with people, fatigued and with all the burdens of
leadership. (See Num. 11:11, 14, 29.)
For a Jonah seeking to substitute Tarshish, but still reaching Nineveh and,
thereby, receiving a great lesson in compassion. For erring Oliver Cowdery,
Martin Harris, and Thomas B. Marsh to recover their spiritual poise and vote
with their feet by traveling westward to rejoin, in reconciliation, and to
sustain the plan and its enunciating latter-day prophets.
Hence, brothers and sisters, for the faithful, our finest
hours are sometimes during or just following our darkest hours.
It is an incredible irony, therefore, that some
complainingly attempt to use the very tutoring process of the Lord against Him.
Or resent the reality that we are to walk by faith during this mortal
experience. Yet, as practical and spiritual President Brigham Young said,
“There is no saving faith merely upon … acknowledging a fact.” (Discourses of Brigham Young, sel. John A. Widtsoe,
Salt Lake City: Deseret Book Co., 1941, p. 154.)
Furthermore, since this life is such a brief experience,
there must be regular exit routes. Some easy. Some hard. Some sudden. Others
lingering. Therefore, we cannot presume, even by faith, to block all these
exits, all the time, and for all people. Nor, if possessed of full, eternal
perspective, would we desire so to do.
Since certain recollections are withheld, we do not now see
the end from the beginning. But God does. Meanwhile, we are in what might be
called “the murky middle.” Therein, however, we can still truly know that God
loves us, individually and perfectly, even though we cannot always explain the
meaning of all things happening to us or around us. (See 1 Ne. 11:17.)
Enclosed in this mortal cocoon, or classroom, we would be
totally provincial in outlook except for faith in, and knowledge of, the “great
plan of the Eternal God.”
Hence, Christ’s doctrines pertaining to the plan of
salvation stand like sentinel scriptures to mark and light the way. His gospel
guardrails line the strait and narrow path to steady us, nudge us, and even jar
us for the sake of our spiritual safety!
So much more than a matter of abstract theology, this great
plan can focus daily life. Its truths are crucial to how we see ourselves,
others, life, the Lord, and even the universe. Or how we view a baby. Or death.
Or the praise and honors of the world. This plan constitutes the mother lode of
meaning and can cradle us, conceptually, amid any concern.
Its truths and perspectives permit us to distinguish between
a great book and mere want ads, between vengeance and justice, rage and
righteous indignation, and pleasure and happiness.
With an understanding of God’s plan of salvation, we know
that the rejoicing, the striving, the suffering, the tutoring, and the enduring
experiences of life all play their part in an intelligible process of helping
us, if we will, to become, as the Savior beckoningly invited, “even as I am.” (3 Ne. 27:27.)
This individual development sometimes requires the march of
a Zion’s Camp, or an arduous Hole in the Rock trek, or special classrooms like
the settlements in northern Mexico, wherein special individuals were fashioned.
Those episodes, however, had nothing to do with real estate but everything to
do with our second estate!
Hence, in submitting knowingly and meekly to this plan, we
cannot say to the Lord that we are willing to surrender but only on our terms.
There are no conditions in unconditional surrender!
Even with all of its interior consistency, however, the plan
cannot bring true happiness to anyone whose life is grossly inconsistent with
its standards. It cannot fully enfold him who is too worried about being taken
in. It has no place of honor for one too concerned with losing his place in the
secular synagogue. (See John 12:42–43.)
Though the plan reflects a caring Father and a Savior,
believers in the plan are not automatically immune to the consuming cares of
the world.
The plan places a striking emphasis on present human freedom
to choose. (See 2 Ne. 2:27.)
Yet some of our present circumstances may reflect previous agreements, now
forgotten, but once freely made.
The plan always points the way, but does not always smooth
the way, since individual development requires an “opposition in all things.” (2 Ne. 2:11.)
The Lord will give us the needed intellectual and spiritual
confirmation concerning His plan, but on His terms and in His own way.
“If any man will do his will, he shall know of the doctrine,
whether it be of God, or whether I speak of myself.” (John 7:17.)
Truly, of all the errors mortals could make, God’s plan of
salvation is the wrong thing to be wrong about!
No error could be more enormous or more everlasting in its
consequences!
No wonder this Church and its people go to such great
lengths and expense to share the fulness of the gospel concerning this plan.
No wonder the Lord wants the plan taught plainly and
repetitively.
And why not? It is God’s plan—not ours! And, given the
unimpressive outcomes of man’s plans to solve the world’s problems, aren’t we
glad! Furthermore, of all the things about which we might converse, as Jacob
wrote, “Why not speak of the atonement of Christ?” (Jacob 4:12.)
Why not, brothers and sisters? This event arches over all of human history, as
a Redeeming God and Savior Son pressed onward with the great plan of happiness.
Yes, in the plan, God would have us be happy, but first we had to be free to
choose.
God’s gift to us of this moral agency tells us wonderful
things about His beneficial and developmental purposes. Our abuse of that
agency tells us awful things about ourselves!
Yet, on this mortal stage, we see great moments of mercy,
stirring celebrations of compassion, striking selflessness, and quiet and
constant heroism among people of all creeds and colors and cultures.
This should not surprise us. After all, whose spirit
children are we? (SeeHeb. 12:9.)
Unsurprisingly, therefore, this mortal school produces some
soaring triumphs but also a history filled with individual mistakes. But we
should not blame the school, nor the curriculum! Least of all, the
Schoolmaster! Furthermore, we dare not lecture Him on the plight of His
students!
Meanwhile, brothers and sisters, no one ever promised us
that discipleship in the last days would be a picnic in the park.
Former periods of stress can guide us. When the earlier
coming of Jesus was imminent, signs abounded. Still, for some, there were
“doubtings.” (3 Ne. 8:4.)
But the faithful prevailed and were vindicated.
There were determined detractors then, mocking the faith of
believers, briefly creating “a great uproar,” even rejoicing over the seeming
prospect that the faith of Christ’s followers would be in vain. (See 3 Ne. 1:5–7.)
It was not. Members kept the faith, and the faith kept them!
For today’s spiritually attuned, the reassurances will be
there, as with Elisha’s young servant. Encircled by an outnumbering enemy, the
young man rightly sought reassurance from the prophet and seer, who told him,
“Fear not: for they that be with us are more than they that be with them.” (2 Kgs. 6:16.)
But the young man could count, and, clearly, it did not look that way to
him—until after the prophet’s prayer in his behalf. Then, the young man’s eyes
were opened, and he saw the mountain filled with horses and chariots of fire.
(See 2 Kgs. 6:17.)
All will be well now, as anciently, because the Lord’s
covenant keepers have His echoing assurance:
“And they shall be my people, and I will be their God:
“And I will give them one heart, and one way, that they may
fear me for ever, for the good of them, and of their children after them:
“And I will make an everlasting covenant with them, that I
will not turn away from them, to do them good.” (Jer. 32:38–40.)
I so testify and assure in Apostolic authority and in the
holy name of Jesus Christ, amen. --Neal A. Maxwell
