"Teach of faith to keep all the commandments of God, knowing that they are given to bless His children and bring them joy.4 Warn them that they will encounter people who pick which commandments they will keep and ignore others that they choose to break. I call this the cafeteria approach to obedience. This practice of picking and choosing will not work. It will lead to misery. To prepare to meet God, one keeps all of His commandments. It takes faith to obey them, and keeping His commandments will strengthen that faith."
"Enseñen sobre la fe para guardar todos los mandamientos de Dios, sabiendo que se dan para bendecir a Sus hijos y brindarles gozo4. Adviértanles que se encontrarán con personas que escogerán cuáles mandamientos guardarán e que ignorarán otros que han escogido desobedecer. A ese enfoque, lo llamo el "buffet de la obediencia". Esa práctica de seleccionar y escoger cuáles obedecer no funcionará; los conducirá al sufrimiento. Al prepararse para comparecer ante Dios, uno guarda todos Sus mandamientos. Requiere fe el obedecerlos, y el guardar Sus mandamientos fortalecerá esa fe."
GC April 2011
Face the Future with Faith
RUSSELL M. NELSON
Of the Quorum of the Twelve Apostles
I would like to talk today about an experience that happened to the children of Israel and how it applies to you and me today. This experience is recorded in the Old Testament in the Book of Numbers in the 21st chapter, starting in the 4th verse.
Numbers 21:4-6
4 ¶And they journeyed from mount aHor by the way of the bRed sea, to ccompass the land of Edom: and the soul of the people was much discouraged because of the way.
5 And the people aspake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.
6 And the Lord sent afiery bserpents among the people, and they bit the people; and much people of Israel died.
The children of Israel we traveling in the wilderness and the journey was hard. They were also tired of eating the manna the Lord was providing and they begin to "[speak] against God and against Moses" the prophet. The Lord doesn't like murmuring (see Num. 14:7 and 1 Ne. 16:25) and in response to this murmuring set serpent among the Children of Israel. These serpents bite the Children of Israel and they begin dying. The Children of Israel realized that they had offended God and ask to Moses to pray to God to save them from these serpents. The Lord instructed Moses to make a brass serpent and put it on a pole and that whoever looked upon that serpent would be healed.
Today we know that this brass serpent is symbolic of Christ and the people looking to the serpent is symbolic of their looking to Christ (John 3:14-15 and Serpent Brazen - The Guide to the Scriptures).
John 3:14
14 ¶And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
15 That whosoever believeth in him should not perish, but have eternal life.
The serpents of sin and sorrow are everywhere around us and all of us have been bitten save it be the little children (see Rom. 3:23 and Moroni 8:10).
Roman 3:23
Moroni 8:10
10 Behold I say unto you that this thing shall ye teach—repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their littlechildren.
11 And their little achildren need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the bremission of sins.
12 But little achildren are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a brespecter to persons; for how many little children have died without baptism!
And we, like the Children of Israel, must look to Christ, if we are to be healed of the sins and sorrows of this life (see Num. 21:4-9; 1 Ne. 17:41).
Numbers 21:9
9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent ofbrass, he lived.
1 Nephi 17:41
41 And he did straiten them in the wilderness with his rod; for they hardened their hearts, even as ye have; and the Lord straitened them because of their iniquity. He sent fiery flying serpents among them; and after they were bitten he prepared a way that they might be healed; and the labor which they had to perform was to look; and because of the simpleness of the way, or the easiness of it, there were many who perished.
How many here believe that if we look to Christ, He will heal us from sin and sorrow?
Than why do so many people, and I include myself in this group, not look unto Christ as we ought?
I believe there are many reasons. I would like to discuss just a few today.
Sometimes we don't look to Christ because our "hearts are set so much upon the things of this world, and [we] aspire to the honors of men" (see D&C 121:35).
Doctrine and Covenants 121:35
35 Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—
Sometime is is because we are "hard in [our] hearts, therefore [we do] not look unto the Lord as [we] ought" (see 1 Ne. 15:3).
1 Nephi 15:3
3 For he truly spake many great things unto them, which were hard to beunderstood, save a man should inquire of the Lord; and they being hard in their hearts, therefore they did not look unto the Lord as they ought.
And sometimes it is because we have not taken the time pray and study the gospel and we do not "[understand] the meaning of [the] things" of the Gospel, we "harden [our] hearts in unbelief" and we"[do] not believe that" looking to Christ "[will] heal [us]" (see Alma 33:20-21).
Alma 33:20
20 But few understood the meaning of those things, and this because of the hardness of their hearts. But there were many who were so hardened that they would not look, therefore they perished. Now the reason they would not look is because they did not believe that it would heal them.
Alma 33:21
21 O my brethren, if ye could be healed by merely casting about your eyes that ye might be healed, would ye not behold quickly, or would ye rather harden your hearts in unbelief, and be slothful, that ye would not cast about your eyes, that ye might perish?
I believe there have been times in my life when I have been trapped in pride and disbelief. Perhaps some of you have been or will be captured in the same trap. How can we escape this trap of pride and disbelief?
To escape this trap, we must begin to exercise our agency in the right way (see GC April 2006, "To Act for Ourselves...", Elder Robert D. Hales). As Alma says, "even if [we] can not more than desire to believe, let this desire work in [us], even until [we] believe in a manner that [we[ can give place for a portion of [the] words" (see Alma 32:27) of Christ to be "planted in our hearts" (see Alma 31:1).
Alma 32:27
27 But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words.
With all my heart I say, come let us take this journey of faith. Let us "[cast] about [our] eyes that [we] might be healed" and let us do so "quickly" and not delay in "unbelief and [slothfulness]". But let us "cast about [our] eyes and begin to believe in the Son of God, that he [came] to redeem [us], and that he [suffered and died] to atone for [our] sins; and that he [rose] again from the dead, which shall bring to pass [our] resurrection, and that [we] shall stand before him, to be judged at the last and judgement day, according to [our] works." Let us go home today and pray unto the Father in the name of Christ that He might be merciful unto us and grant unto us that we might turn and look to Christ (see Hel. 5:37). Let us also search the scripture that we might find Christ and His direction in our lives (see John 5:39). In the name of Jesus Christ, amen.
Helaman 5:37
37 And it came to pass that this man did cry unto the multitude, that they might turn and look. And behold, there was power given unto them that they did turn and look; and they did behold the faces of Nephi and Lehi.
Alma 33:21-22
21 O my brethren, if ye could be healed by merely casting about your eyes that ye might be healed, would ye not behold quickly, or would ye rather harden your hearts in aunbelief, and bebslothful, that ye would not cast about your eyes, that ye might perish?
22 If so, wo shall come upon you; but if not so, then cast about your eyes and abegin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die tobatone for their sins; and that he shall crise again from the dead, which shall bring to pass the dresurrection, that all men shall stand before him, to be ejudged at the last and judgment day, according to their fworks.
On Tue, Jan 31, 2012 at 4:09 PM, Stan Hughes <hughes.stan@gmail.com> wrote:
El divino don del arrepentimiento
Del Quórum de los Doce Apóstoles
The Divine Gift of Repentance
Of the Quorum of the Twelve Apostles
Sólo mediante el arrepentimiento obtenemos acceso a la gracia expiatoria de Jesucristo.
Only through repentance do we gain access to the atoning grace of Jesus Christ.
El Libro de Mormón contiene el relato de un hombre llamado Nehor. Es fácil entender por qué Mormón, al compendiar mil años de registros nefitas, pensara que era importante incluir algo acerca de este hombre y la influencia perdurable de su doctrina. Mormón estaba tratando de advertirnos, sabiendo que esa filosofía volvería a surgir en nuestros días.
The Book of Mormon contains the account of a man named Nehor. It is easy to understand why Mormon, in abridging a thousand years of Nephite records, thought it important to include something about this man and the enduring influence of his doctrine. Mormon was seeking to warn us, knowing that this philosophy would surface again in our day.
Nehor aparece en escena unos noventa años antes del nacimiento de Cristo. Él enseñó "que todo el género humano se salvaría en el postrer día… porque el Señor había creado a todos los hombres, y también los había redimido a todos; y al fin todos los hombres tendrían vida eterna" (Alma 1:4).
Nehor appeared on the scene about 90 years before the birth of Christ. He taught "that all mankind should be saved at the last day, … for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life" (Alma 1:4).
Unos 15 años después, Korihor vino entre los nefitas predicando y amplió la doctrina de Nehor. El Libro de Mormón registra que "era un anticristo, porque empezó a predicar al pueblo contra las profecías… concernientes a la venida de Cristo" (Alma 30:6). Korihor predicaba "que no se podía hacer ninguna expiación por los pecados de los hombres, sino que en esta vida a cada uno le tocaba de acuerdo con su habilidad; por tanto, todo hombre prosperaba según su genio, todo hombre conquistaba según su fuerza; y no era ningún crimen el que un hombre hiciese cosa cualquiera" (Alma 30:17). Esos falsos profetas y sus seguidores "no creían en el arrepentimiento de sus pecados" (Alma 15:15).
About 15 years later, Korihor came among the Nephites preaching and amplifying the doctrine of Nehor. The Book of Mormon records that "he was Anti-Christ, for he began to preach unto the people against the prophecies … concerning the coming of Christ" (Alma 30:6). Korihor's preaching was to the effect "that there could be no atonement made for the sins of men, but every man fared in this life according to the management of the creature; therefore every man prospered according to his genius, and that every man conquered according to his strength; and whatsoever a man did was no crime" (Alma 30:17). These false prophets and their followers "did not believe in the repentance of their sins" (Alma 15:15).
Al igual que en los días de Nehor y Korihor, vivimos en una época no muy lejana al advenimiento de Jesucristo; en nuestro caso, el tiempo de preparación para Su segunda venida. Y de manera similar, el mensaje del arrepentimiento con frecuencia no es bien recibido. Algunos profesan que si hay un Dios, Él no nos impone exigencias reales (véase Alma 18:5). Otros sostienen que un Dios amoroso perdona todo pecado en base a una simple confesión; o que si realmente hay un castigo por pecar, "Dios nos dará algunos azotes, y al fin nos salvaremos en el reino de Dios" (2 Nefi 28:8). Otras personas, al igual que Korihor, niegan la existencia misma de Cristo y del pecado. Su doctrina es que los valores, las normas e incluso la verdad son relativos; por tanto, lo que sea que uno considere correcto para sí mismo, los demás no pueden juzgarlo erróneo ni pecaminoso.
As in the days of Nehor and Korihor, we live in a time not long before the advent of Jesus Christ—in our case, the time of preparation for His Second Coming. And similarly, the message of repentance is often not welcomed. Some profess that if there is a God, He makes no real demands upon us (see Alma 18:5). Others maintain that a loving God forgives all sin based on simple confession, or if there actually is a punishment for sin, "God will beat us with a few stripes, and at last we shall be saved in the kingdom of God" (2 Nephi 28:8). Others, with Korihor, deny the very existence of Christ and any such thing as sin. Their doctrine is that values, standards, and even truth are all relative. Thus, whatever one feels is right for him or her cannot be judged by others to be wrong or sinful.
En la superficie, esas filosofías parecen atractivas porque nos autorizan a satisfacer cualquier apetito o deseo sin preocuparnos por las consecuencias. Al usar las enseñanzas de Nehor y Korihor, podemos racionalizar y justificar cualquier cosa. Cuando los profetas predican el arrepentimiento, parecen "arruinar la fiesta"; pero en realidad, el llamado profético se debería recibir con gozo. Sin el arrepentimiento no hay verdadero progreso ni mejoramiento en la vida. Pretender que no hay pecado no disminuye la carga y sufrimiento que produce. En sí mismo, sufrir a causa del pecado no cambia nada para mejor. Únicamente el arrepentimiento conduce a las soleadas elevaciones de una vida mejor; y, por supuesto, sólo mediante el arrepentimiento obtenemos acceso a la gracia expiatoria de Jesucristo y a la salvación. El arrepentimiento es un don divino y deberíamos sonreír al hablar de él, puesto que nos conduce a la libertad, la confianza y la paz; en lugar de interrumpir la celebración, el don del arrepentimiento es la causa de la verdadera celebración.
On the surface such philosophies seem appealing because they give us license to indulge any appetite or desire without concern for consequences. By using the teachings of Nehor and Korihor, we can rationalize and justify anything. When prophets come crying repentance, it "throws cold water on the party." But in reality the prophetic call should be received with joy. Without repentance, there is no real progress or improvement in life. Pretending there is no sin does not lessen its burden and pain. Suffering for sin does not by itself change anything for the better. Only repentance leads to the sunlit uplands of a better life. And, of course, only through repentance do we gain access to the atoning grace of Jesus Christ and salvation. Repentance is a divine gift, and there should be a smile on our faces when we speak of it. It points us to freedom, confidence, and peace. Rather than interrupting the celebration, the gift of repentance is the cause for true celebration.
El arrepentimiento existe como una opción únicamente debido a la expiación de Jesucristo. Es Su sacrificio infinito que "[provee] a los hombres la manera de tener fe para arrepentimiento" (Alma 34:15). El arrepentimiento es la condición necesaria, y la gracia de Cristo es el poder por el que "la misericordia satisface las exigencias de la justicia (Alma 34:16). Nosotros testificamos que:
Repentance exists as an option only because of the Atonement of Jesus Christ. It is His infinite sacrifice that "bringeth about means unto men that they may have faith unto repentance" (Alma 34:15). Repentance is the necessary condition, and the grace of Christ is the power by which "mercy can satisfy the demands of justice" (Alma 34:16). Our witness is this:
"…sabemos que la justificación por la gracia de nuestro Señor y Salvador Jesucristo es justa y verdadera;
"We know that justification [or forgiveness of sins] through the grace of our Lord and Savior Jesus Christ is just and true;
"y también sabemos que la santificación por la gracia de nuestro Señor y Salvador Jesucristo es justa y verdadera, para con todos los que aman y sirven a Dios con toda su alma, mente y fuerza" (D. y C. 20:30–31).
"And we know also, that sanctification [or purification from the effects of sin] through the grace of our Lord and Savior Jesus Christ is just and true, to all those who love and serve God with all their mights, minds, and strength" (D&C 20:30–31).
El arrepentimiento es un tema extenso, pero hoy quisiera mencionar sólo cinco aspectos de este principio fundamental del Evangelio que espero sean de ayuda.
Repentance is an expansive subject, but today I would like to mention just five aspects of this fundamental gospel principle that I hope will be helpful.
Primero: La invitación al arrepentimiento es una expresión de amor. Cuando el Salvador "comenzó… a predicar y a decir: ¡Arrepentíos, porque el reino de los cielos se ha acercado!" (Mateo 4:17), era un mensaje de amor, invitando a todo el que estuviera dispuesto, a calificar para unirse a Él "y [gozar] de las palabras de vida eterna en este mundo, y la vida eterna en el mundo venidero" (Moisés 6:59). Si no invitamos a otras personas a cambiar o si no nos exigimos a nosotros mismos el arrepentimiento, no cumplimos un deber fundamental que tenemos el uno hacia el otro y hacia nosotros mismos. Un padre condescendiente, un amigo indulgente, un líder de la Iglesia temeroso están más preocupados por sí mismos que por el bienestar y la felicidad de aquellos a quienes podrían ayudar. Sí, el llamado al arrepentimiento a veces se considera intolerante u ofensivo, e incluso puede resentirse, pero cuando es inducido por el Espíritu, en realidad es un acto de genuino interés (véase D. y C. 121:43–44).
First, the invitation to repent is an expression of love. When the Savior "began to preach, and to say, Repent: for the kingdom of heaven is at hand" (Matthew 4:17), it was a message of love, inviting all who would to qualify to join Him "and enjoy the words of eternal life in this world, and eternal life [itself] in the world to come" (Moses 6:59). If we do not invite others to change or if we do not demand repentance of ourselves, we fail in a fundamental duty we owe to one another and to ourselves. A permissive parent, an indulgent friend, a fearful Church leader are in reality more concerned about themselves than the welfare and happiness of those they could help. Yes, the call to repentance is at times regarded as intolerant or offensive and may even be resented, but guided by the Spirit, it is in reality an act of genuine caring (see D&C 121:43–44).
Segundo: El arrepentirse significa esforzarse para cambiar. Sería una burla al sufrimiento del Salvador por nosotros en el Jardín de Getsemaní y en la cruz esperar que Él nos transformase en seres angelicales sin ningún esfuerzo de nuestra parte. Más bien, buscamos Su gracia para complementar y premiar nuestro máximo y diligente esfuerzo (véase 2 Nefi 25:23). Tal vez deberíamos rogar por el tiempo y la oportunidad de trabajar, luchar y superar, del mismo modo que oramos por misericordia. Con seguridad el Señor se complace con aquel que desea presentarse ante el juicio dignamente, quien con resolución trabaja día a día para reemplazar la debilidad con la fortaleza. El verdadero arrepentimiento, el verdadero cambio quizás requiera repetidos esfuerzos, pero hay algo refinador y santo en ello. El perdón y la sanación divinos fluyen naturalmente a esa alma, pues "la virtud ama a la virtud; la luz se allega a la luz; [y] la misericordia tiene compasión de la misericordia y reclama lo suyo" (D. y C. 88:40).
Second, repentance means striving to change. It would mock the Savior's suffering in the Garden of Gethsemane and on the cross for us to expect that He should transform us into angelic beings with no real effort on our part. Rather, we seek His grace to complement and reward our most diligent efforts (see 2 Nephi 25:23). Perhaps as much as praying for mercy, we should pray for time and opportunity to work and strive and overcome. Surely the Lord smiles upon one who desires to come to judgment worthily, who resolutely labors day by day to replace weakness with strength. Real repentance, real change may require repeated attempts, but there is something refining and holy in such striving. Divine forgiveness and healing flow quite naturally to such a soul, for indeed "virtue loveth virtue; light cleaveth unto light; [and] mercy hath compassion on mercy and claimeth her own" (D&C 88:40).
Mediante el arrepentimiento podemos mejorar de forma constante nuestra habilidad para vivir la ley celestial, pues reconocemos que "el que no es capaz de obedecer la ley de un reino celestial, no puede soportar una gloria celestial" (D. y C. 88:22).
With repentance we can steadily improve in our capacity to live the celestial law, for we recognize that "he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory" (D&C 88:22).
Tercero: Arrepentirse significa no sólo abandonar el pecado, sino comprometerse a obedecer. En el Diccionario Bíblico en inglés dice: "El arrepentimiento significa entregar el corazón y la voluntad a Dios, [así como] renunciar al pecado al que, por naturaleza, tenemos inclinación"1. Uno de los muchos ejemplos de esta enseñanza del Libro de Mormón se encuentra en las palabras de Alma a uno de sus hijos:
Third, repentance means not only abandoning sin but also committing to obedience. The Bible Dictionary states, "Repentance comes to mean a turning of the heart and will to God, [as well as] a renunciation of sin to which we are naturally inclined."1 One of several examples of this teaching from the Book of Mormon is found in the words of Alma to one of his sons:
"Por tanto, hijo mío, te mando, en el temor de Dios, que te abstengas de tus iniquidades;
"Therefore I command you, my son, in the fear of God, that ye refrain from your iniquities;
"que te vuelvas al Señor con toda tu mente, poder y fuerza" (Alma 39:12–13; véase también Mosíah 7:33; 3 Nefi 20:26; Mormón 9:6).
"That ye turn to the Lord with all your mind, might, and strength" (Alma 39:12–13; see also Mosiah 7:33; 3 Nephi 20:26; Mormon 9:6).
Para que nuestra entrega al Señor sea total, debe incluir nada menor que un convenio de obediencia a Él. A menudo hablamos de este convenio como el convenio bautismal, puesto que se ratifica al ser bautizados en el agua (véaseMosíah 18:10). El mismo bautismo del Salvador, que dio el ejemplo, confirmó Su convenio de obediencia hacia el Padre: "Mas no obstante que era santo, él muestra a los hijos de los hombres que, según la carne, él se humilla ante el Padre, y testifica al Padre que le sería obediente al observar sus mandamientos" (2 Nefi 31:7). Sin este convenio, el arrepentimiento queda incompleto y no se obtiene la remisión de los pecados2. En las memorables palabras del profesor Noel Reynolds: "La decisión de arrepentirse es decidir cerrar las puertas en todas direcciones [con la determinación] de seguir para siempre sólo un camino, el único camino que conduce a la vida eterna"3.
For our turning to the Lord to be complete, it must include nothing less than a covenant of obedience to Him. We often speak of this covenant as the baptismal covenant since it is witnessed by being baptized in water (see Mosiah 18:10). The Savior's own baptism, providing the example, confirmed His covenant of obedience to the Father. "But notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments" (2 Nephi 31:7). Without this covenant, repentance remains incomplete and the remission of sins unattained.2 In the memorable expression of Professor Noel Reynolds, "The choice to repent is a choice to burn bridges in every direction [having determined] to follow forever only one way, theone path that leads to eternal life."3Cuarto: El arrepentimiento requiere un serio propósito y el deseo de perseverar aun en medio del dolor. Tratar de crear una lista de pasos específicos para el arrepentimiento puede ser útil para algunos, pero también puede conducir a cumplir esos pasos de forma mecánica para eliminarlos de la lista, sin que haya verdadero sentimiento ni se produzca un cambio; el arrepentimiento sincero no es superficial. El Señor especifica dos requisitos fundamentales: "Por esto sabréis si un hombre se arrepiente de sus pecados: He aquí, los confesará y los abandonará" (D. y C. 58:43).
Fourth, repentance requires a seriousness of purpose and a willingness to persevere, even through pain. Attempts to create a list of specific steps of repentance may be helpful to some, but it may also lead to a mechanical, check-off-the-boxes approach with no real feeling or change. True repentance is not superficial. The Lord gives two overarching requirements: "By this ye may know if a man repenteth of his sins—behold, he will confess them and forsake them" (D&C 58:43).
Confesar y abandonar son conceptos poderosos. Son mucho más que un "tienes razón, lo siento" superficial. Confesar es un reconocimiento profundo, y a veces angustiante, del error y la ofensa a Dios y a la persona. A menudo, dolor, pesar y lágrimas amargas acompañan la confesión, en especial cuando los actos cometidos le causan dolor a alguien, o aún peor, han conducido a otras personas a cometer un pecado. Es esa angustia profunda, el ver las cosas como realmente son, lo que conduce a alguien como Alma a exclamar: "¡Oh Jesús, Hijo de Dios, ten misericordia de mí que estoy en la hiel de amargura, y ceñido con las eternas cadenas de la muerte!" (Alma 36:18).
Confessing and forsaking are powerful concepts. They are much more than a casual "I admit it; I'm sorry." Confession is a deep, sometimes agonizing acknowledgment of error and offense to God and man. Sorrow and regret and bitter tears often accompany one's confession, especially when his or her actions have been the cause of pain to someone or, worse, have led another into sin. It is this deep distress, this view of things as they really are, that leads one, as Alma, to cry out, "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" (Alma 36:18).
Con fe en el misericordioso Redentor y en Su poder, lo que puede ser desconsuelo se convierte en esperanza. El corazón y los deseos de la persona cambian y el pecado, que antes era atractivo, es cada vez más abominable; una resolución de abandonar y renunciar al pecado y de rectificar, en la medida de lo posible, el daño que se ha causado, nace en ese nuevo corazón. Esa resolución pronto llega a ser un convenio de obediencia a Dios. Al hacer este convenio, el Espíritu Santo, el mensajero de la gracia divina, traerá alivio y perdón. y se sentirá el impulso de declarar, una vez más como Alma: "Y ¡oh qué gozo, y qué luz tan maravillosa fue la que vi! Sí, mi alma se llenó de un gozo tan profundo como lo había sido mi dolor" (Alma 36:20).
With faith in the merciful Redeemer and His power, potential despair turns to hope. One's very heart and desires change, and the once-appealing sin becomes increasingly abhorrent. A resolve to abandon and forsake the sin and to repair, as fully as one possibly can, the damage he or she has caused now forms in that new heart. This resolve soon matures into a covenant of obedience to God. With that covenant in place, the Holy Ghost, the messenger of divine grace, will bring relief and forgiveness. One is moved to declare again with Alma, "And oh, what joy, and what marvelous light I [do] behold; yea, my soul [is] filled with joy as exceeding as was my pain!" (Alma 36:20).
Cualquier dolor que implique el arrepentimiento siempre será mucho menos que el sufrimiento que se requiere para satisfacer la justicia por una transgresión que no se haya resuelto. El Salvador dijo muy poco acerca de lo que sufrió para satisfacer las demandas de la justicia y expiar nuestros pecados, pero sí hizo esta reveladora declaración:
Any pain entailed in repentance will always be far less than the suffering required to satisfy justice for unresolved transgression. The Savior spoke little about what He endured to satisfy the demands of justice and atone for our sins, but He did make this revealing statement:
"Porque he aquí, yo, Dios, he padecido estas cosas por todos, para que no padezcan, si se arrepienten;
"For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;
"mas si no se arrepienten, tendrán que padecer así como yo;
"But if they would not repent they must suffer even as I;
"padecimiento que hizo que yo, Dios, el mayor de todos, temblara a causa del dolor y sangrara por cada poro y padeciera, tanto en el cuerpo como en el espíritu, y deseara no tener que beber la amarga copa…" (D. y C. 19:16–18).
"Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup" (D&C 19:16–18).
Quinto: Sea cual sea el costo del arrepentimiento, se consume en el gozo del perdón. En un discurso de una conferencia general titulado "La luminosa mañana del perdón", el presidente Boyd K. Packer estableció esta analogía:
Fifth, whatever the cost of repentance, it is swallowed up in the joy of forgiveness. In a general conference address entitled "The Brilliant Morning of Forgiveness," President Boyd K. Packer provided this analogy:
"En abril de 1847, Brigham Young guió a la primera compañía de pioneros que partió de Winter Quarters. Al mismo tiempo, dos mil seiscientos kilómetros hacia el oeste, los patéticos sobrevivientes del grupo de Donner poco a poco iban bajando por las laderas de las montañas de la Sierra Nevada hacia el valle de Sacramento.
"In April of 1847, Brigham Young led the first company of pioneers out of Winter Quarters. At that same time, 1,600 miles [2,575 km] to the west the pathetic survivors of the Donner Party straggled down the slopes of the Sierra Nevada Mountains into the Sacramento Valley.
"Habían pasado el crudo invierno atrapados en los ventisqueros al pie de la cima. Es casi imposible de creer que alguien haya sobrevivido los días, las semanas y los meses que pasaron expuestos al hambre y a un sufrimiento indescriptible.
"They had spent the ferocious winter trapped in the snowdrifts below the summit. That any survived the days and weeks and months of starvation and indescribable suffering is almost beyond belief.
"Entre ellos se encontraba John Breen, que tenía quince años y que en la noche del 24 de abril llegó a la hacienda de los Johnson. Años más tarde, él mismo escribió:
"Among them was fifteen-year-old John Breen. On the night of April 24 he walked into Johnson's Ranch. Years later John wrote:
"'Hacía mucho que había anochecido cuando llegamos a la hacienda de los Johnson, así que, la primera vez que la vi fue en las horas tempranas de la mañana. Era un bonito día, el suelo estaba cubierto de césped verde, los pájaros cantaban en las ramas de los árboles y nuestro viaje había concluido. Me parecía mentira que estuviera vivo.
"'It was long after dark when we got to Johnson's Ranch, so the first time I saw it was early in the morning. The weather was fine, the ground was covered with green grass, the birds were singing from the tops of the trees, and the journey was over. I could scarcely believe that I was alive.
"'La vista de esa mañana permanece grabada en mi mente. Me he olvidado de la mayor parte de lo que sucedió, pero aquel campamento junto a la hacienda de los Johnson jamás se borrará de mi memoria'".
"'The scene that I saw that morning seems to be photographed on my mind. Most of the incidents are gone from memory, but I can always see the camp near Johnson's Ranch.'"
El presidente Packer dijo: "Al principio me sentí sumamente desconcertado por su declaración de haber 'olvidado la mayor parte de lo que sucedió'. ¿Cómo podía haber olvidado los largos meses de intenso sufrimiento? ¿Cómo era posible que una mañana luminosa reemplazara aquel brutal y tenebroso invierno?
Said President Packer: "At first I was very puzzled by his statement that 'most of the incidents are gone from memory.' How could long months of incredible suffering and sorrow ever be gone from his mind? How could that brutal dark winter be replaced with one brilliant morning?
"Después de reflexionarlo más, decidí que en realidad no era tan asombroso; he visto algo semejante sucederle a gente que conozco. He visto a alguien que ha pasado un largo invierno de remordimiento y hambre espiritual despertar a la mañana del perdón. "Al llegar la mañana, aprendieron lo siguiente:
"On further reflection I decided it was not puzzling at all. I have seen something similar happen to people I have known. I have seen some who have spent a long winter of guilt and spiritual starvation emerge into the morning of forgiveness. When morning came, they learned this:
"'He aquí, quien se ha arrepentido de sus pecados es perdonado; y yo, el Señor, no los recuerdo más'" (D. y C. 58:42)4.
"'Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more' [D&C 58:42]."4Con agradecimiento reconozco y testifico que los incomprensibles sufrimiento, muerte y resurrección de nuestro Señor "…[llevan] a efecto la condición del arrepentimiento" (Helamán 14:18). El divino don del arrepentimiento es la clave de la felicidad aquí y en el mundo venidero. Citando las palabras del Salvador y con gran humildad y amor, invito a todos a "[arrepentirse], porque el reino de los cielos se ha acercado" (Mateo 4:17). Sé que al aceptar esta invitación, encontrarán gozo tanto ahora como por la eternidad. En el nombre de Jesucristo. Amén.
I gratefully acknowledge and testify that the incomprehensible suffering, death, and Resurrection of our Lord "bringeth to pass the condition of repentance" (Helaman 14:18). The divine gift of repentance is the key to happiness here and hereafter. In the Savior's words and in deep humility and love, I invite all to "repent: for the kingdom of heaven is at hand" (Matthew 4:17). I know that in accepting this invitation, you will find joy both now and forever. In the name of Jesus Christ, amen.
2. En el Libro de Mormón se habla repetidamente de "ser bautizado para arrepentimiento" (véase Mosíah 26:22; Alma 5:62; 6:2; 7:14; 8:10; 9:27;48:19; 49:30; Helamán 3:24; 5:17, 19; 3 Nefi 1:23; 7:24–26; Moroni 8:11). Juan el Bautista utilizó las mismas palabras (véase Mateo 3:11), y Pablo habló del "bautismo de arrepentimiento" (Hechos 19:4). La frase también aparece en Doctrina y Convenios (véase D. y C. 35:5; 107:20). "Bautismo de o para arrepentimiento" simplemente se refiere al hecho de que el bautismo junto con su convenio de obediencia es la piedra de coronamiento del arrepentimiento. Con un arrepentimiento total, incluyendo el bautismo, se es digno de recibir la imposición de manos para que se le confiera el don del Espíritu Santo; y es por medio del Espíritu Santo que uno recibe el bautismo del Espíritu (véase Juan 3:5) y el perdón de los pecados: "Porque la puerta por la cual debéis entrar es el arrepentimiento y el bautismo en el agua; y entonces viene una remisión de vuestros pecados por fuego y por el Espíritu Santo" (2 Nefi 31:17).
2. The Book of Mormon speaks repeatedly of being "baptized unto repentance" (see Mosiah 26:22; Alma 5:62; 6:2; 7:14; 8:10; 9:27; 48:19;49:30; Helaman 3:24; 5:17, 19; 3 Nephi 1:23; 7:24–26; Moroni 8:11). John the Baptist used the same words (see Matthew 3:11), and Paul spoke of the "baptism of repentance" (Acts 19:4). The phrase appears in the Doctrine and Covenants as well (see Doctrine and Covenants 35:5; 107:20). "Baptism of or unto repentance" simply references the fact that baptism with its covenant of obedience is the capstone of repentance. With full repentance, including baptism, one is qualified for the laying on of hands for the gift of the Holy Ghost, and it is by the Holy Ghost that one receives the baptism of the Spirit (see John 3:5) and forgiveness of sins: "For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost" (2 Nephi 31:17).
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