Becoming One - Part 2 (addition to “Becoming One” Zion is Accomplished One Person at a Time) 3/19/2025

“Be One; If Ye Are Not One, Ye Are Not Mine”(RE T&C 22:7)

          We returned from visiting our son’s family last night. During our visit we participated in their local fellowship. Their fellowship has young children so my son’s object lesson was centered on the importance of becoming one.

          He invited three children to form a triangle addressing them individually. The first child was asked to take one step toward one of the other two children. He asked if taking one step toward the one child brought them closer to both. The child said, “no.” Then my son asked a second child to take a step toward the another child and repeated the same question. Again, the answer was, “no.”

          My son then invited the three children to take one step toward the middle and asked if that made them closer to one another. They all replied, “yes!” It was a wonderful object lesson teaching how unity is established when we draw nearer to one another by drawing closer to the center.

          The object lesson was an effective illustration of how we create unity among us; adults find achieving that objective elusive. Physically drawing closer to one another is easier than gaining spiritual and intellectual unity. Yet that is what the Lord requires of us. The center must be Him.

Understanding Where We Are and What We Must Do

          In 2017 a Covenant Conference was held and concluding remarks were given by Denver Snuffer. His remarks addressed world conditions following the conference going forward. Among those remarks were the following:

“Those who've entered faithfully into the covenant this day are going to notice some things. The spirit of God is withdrawing from the world. Men are increasingly more angry without good cause. The hearts of men are waxing cold. There is increasing anger and resentment of gentiles. In political terms, it’s rejection of white privilege. Language of scriptures description of the events now underway calls it the end of the times of the gentiles. This process with the spirit withdrawing, will end on this continent, as two prior civilizations ended in fratricidal and genocidal warfare. For the rest of the world, itwill be as in the days of Noah in which, as that light becomes eclipsed, the coldness of men’s hearts is going to result in a constant scene of violence and bloodshed. The wicked will destroy the wicked. The covenant, if it is kept, will prevent you from losing light and warmth of heart as the spirit now steadily recedes from the world. The time will come when you will be astonished at the gulf between the light and truth you will comprehend and the darkness of mind of the world.

Be charitable and patient and labor to reach others. They will judge you harshly, but

nevertheless be kind to them. They’re going to grow to fear you, but that’s only part of how darkness responds to light. Give them no reason to fear you. The time will come for us to gather, but between now and then, be leaven. Preserve the world. Be salt. Preserve the world, even if it hates you. . .” (Closing Remarks, Covenant of Christ Conference, Denver Snuffer, Jr., emphasis added).

Those entering the covenant with Christ September 3, 2017, were promised if faithful, their covenant would preserve the Lord’s Spirit and not withdraw from them.

Many entered the covenant with the Lord that day and on many occasions since. The ominous warning given in the concluding remarks should be of concern to all. Prior to the conference there was wise counsel given by Denver in a blogpost in 2010 that went generally unheralded:

“. . .When it comes to asking the Lord about something on which His teachings are already clear, a person risks receiving permission to do what will ultimately instruct them by sad example that they ought to have followed His earlier teachings.  The best example of this is when Joseph requested he be allowed to let Martin Harris take the 116 pages and was told “no.”  He persisted, and despite having been told “no,” he asked again and was then told “yes.”  The “yes” was not because God had changed His mind, but because Joseph simply refused to learn by anything other than sad experience to respect God’s counsel.  (D&C 3; D&C 10: 1-30.)

Therefore, when there is already an instruction on point from the Lord, and we ignore it, the answer we receive may be for our benefit.  We may need to learn by sad experience what we might have learned instead by precept and wisdom from the Lord.

It is this kind of experience men repeat by failing to follow God’s counsel.  Then, when they might have avoided the sting which follows, they choose instead to suffer.  Oftentimes they will blame the Lord for the hardships they brought upon themselves, when, if they had hearkened to the Lord’s counsel in the first place, they would never have had to suffer.

This is why it is so important to study the scriptures.  If the answer is in there (and almost everything IS in there) and we do not choose to find it, but to inquire for a new revelation instead, we oftentimes doom ourselves to a sad experience.  His counsel should be heeded.  When we don’t heed, and ask instead for new or different guidance, we may be given permission to do what He has already told us to avoid.  This is one of the great lessons from the lost 116 pages” (Most Answers Are in the Scriptures, Denver Snuffer, Jr., May 18, 2010, emphasis added).

This message was revisited in 2016, one year before the Covenant of Christ Conference, when Denver said:

“. . . If people cannot discern, then they will need to learn from sad experience to choose between good and evil, perhaps only coming to understand after their destruction in this world” (Doctrine of Christ General Conference, Q&A Session following the Conference, Denver Snuffer, Jr., p.7, emphasis added).

Complacency in studying the scriptures leaves one vulnerable to being destroyed. Allowing ourselves to lose light by our self-imposed blindness to the scriptures, we should expect to wander off into forbidden paths to our destruction with the wicked. [1] 

In April 2025 at the “God’s Covenant People” Conference, more counsel was given on learning by sad experience. Additional responsibility was given when the Savior declared a new name for His covenant people. The name “Covenant Christians.”

“. . . We are obligated to heed the Lord. We have two choices: We either learn by precept OR by sad experience. If we learn by precept, then we listen, and we follow the Lord. But when we reject the Lord’s counsel and ignore His warning, then we learn through sad experience. Based on the recent communication with the Lord, it appears we will need—and are going to learn—from sad experiences . . .” (God’s Covenant People, Denver Snuffer, Jr., p.11; emphasis added).

From the previous statement by Denver it appears a line was crossed with the Lord. We have been taught by precept for many years but failed to grasp His teachings. We are warned we will be taught and suffer as we have sad experiences.

          Through the revelation of John the Beloved’s writings we learn the Lord’s pattern for progressing to a “fullness of the glory of the Father,” [2] God’s divine objective for all. The process involved the Lord ascending nearer to the Father by receiving “grace for grace.” After obtaining “grace for grace,” He continued His progression by ascending “grace to grace,” which led the Lord to gaining the fullness of the Father’s glory which is intelligence or light and truth. [3] “Grace to grace” is when the Lord shares knowledge with us that can only be obtained from Heavenly sources. [4]

          The subject of grace is addressed in “A Glossary of Gospel Terms” with the following explanation:

“The free, unmerited love and favor of God. Grace is a gift, but the gift must be received. Only those willing to “receive” it merit grace (see T&C 86:4–5). It is “received” in the way the Lord ordained and in no other way. There is no space between faith in Christ and behavior evidencing that faith. There is no dichotomy between “grace” and “works” because it is by one’s conduct that he or she merits grace. Christ received grace by the things He did. The manner by which each person receives grace is through keeping His commandments (see T&C 93:7). Grace — or power to move closer to God — is also an increase of light. Light grows only as one moves closer to it. But man has choice, and he must elect to move closer to the light. If man receives the light from Him, he receives grace, and he becomes more like Him. He will be more gracious and patient with others. How was the Lord able to accomplish all He did? In Abraham 5:4 the Lord explains, I am the Lord thy God, I am more intelligent than they all. He was more intelligent because He grew from grace to grace until He understood all things — because He had been through all things, He had descended below all things, and He had risen above all things — therefore He comprehends all things [learning by precept and sad experience]. Comprehension of the “doctrine of Christ” is not based on the command of a vocabulary or mastery of an argument. It is based on gathering light. Light is gathered by heed (obedience) and diligence alone. “We consider that God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect.…” By following the light one has received already, one grows in light (see T&C 36:4). This process leads to the “perfect day” where the light has chased away all darkness. This is how all, like Christ, can grow from grace to grace until they also receive a fullness [of the Father] (see T&C 93:7). As man keeps the commandments, he gains light and truth. Experience will be his guide. It works. If anyone finds this odd or difficult to grasp, he just needs to keep the commandments, and he will find it becoming increasingly easy to understand. Man will get light and truth as he follows the process. Do it, and see it unfold. [5] This is the way in which Christ grew from grace to grace. This is how He received the fullness. It is also the way man can get greater grace, greater light and truth. It is the way man will obtain the fullness of light and truth. Moroni first asked Christ to give the gentiles grace (see Ether 5:7), but Christ could not promise it. Therefore, Moroni asked that the gentiles seek for it; Moroni pled for the latter-day gentiles to seek grace. It is through grace one can obtain charity. It is through charity one can bless others” (A Glossary of Gospel Terms, Grace, second edition, pp.136-137; emphasis added).

The Distinction Between “Grace for Grace” and “Grace to Grace”

            Moroni plead with the Lord to give grace, light and knowledge to the Gentiles but the Lord could not promise Moroni the Gentiles would receive it [because of their agency to choose. God cannot use compulsion in any degree]. As stated at the beginning of the quote, it is “. . . free, unmerited love and favor of God.” Grace is offered freely, but it must be obtained by faith and obedience, two attributes inseparably linked. It is impossible to have one without the other.

            Neither Christ nor we obtain the Father’s fullness in the beginning of the process. It is a gradual, transformative process. We are physically created in God’s image at birth. We are given agency to choose how we mold our hearts to mirror God’s heart so we may become like Him. One with Him. [6]

            The process metaphorically demonstrated in my son’s example simplifies the process of progressing “grace for grace” and “grace to grace.” The following explanation is from personal reflections on the subject and should be considered in that light.

            Faith is at the foundation of our actions. We act because of our belief action leads to a desired outcome. In matters of religious faith, faith in Jesus Christ leads to repentance for deliverance from past sins. When one suffers for sins, suffering leads to a desire for relief from suffering. Pain is replaced with peace of conscience when God accepts our penance. “Sad experience” leading us to repent provides us with more than relief from guilt and mental anguish. God desires we learn from the experience and grow in light and knowledge; in turn bringing us closer to Him. In addition to our personal relief, the process begins our transformation into Godliness by learning obedience by the things learned by precept and our suffering.

“For every high priest taken from among men is ordained for men in things pertaining to God (that he may offer both gifts and sacrifices for sins) who can have compassion on the ignorant and on them that are out of the way, for he himself also is encompassed with infirmity. And by reason hereof, he ought, as for the people, so also for himself, to offer for sins. And no man takes this honor unto himself, but he that is called of God, as was Aaron [Aaronic covenant]. So also Christ glorified not himself to be made a [Aaronic] high priest, but he [the Father] that said unto him, You are my Son; today I have begotten you [adoption]. As he says also in another place, You are a priest for ever after the Order of Melchizedek [7]— who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared, though he was a son, yet learned he obedience by the things which he suffered [learned by precept and sad experience]. (This alludes to Melchizedek and not to Christ.)” (RE Hebrews 1:12; emphasis added).

High Priests from the Aaronic Order offered gifts and sacrifices for their sins and the sins of their people. Familiarity with suffering for sin personally taught high priests’ compassion for those lacking in understanding and faith. The sons of Mosiah and Alma the younger are examples of the principle: those who suffer more intensely for serious sins feel greater compassion for those about to experience suffering similarly when they repent.

“After Mosiah’s sons had done all this, they took a small number with them and went to their father the king and asked him to allow them to go up to the land of Nephi with those they had chosen, in order to preach what they had heard and share God’s word with their Lamanite brothers and sisters, so they could perhaps bring them to know the Lord who is God and convince them of their forefathers’ iniquity. Perhaps to cure them of their hatred of the Nephites, and so they could also be brought to rejoice in the Lord who is God and be friendly to each other, and so there wouldn’t be any more wars in the whole land that the Lord their God had given them. Now they wanted salvation to be explained to every creature, because they couldn’t stand for any human soul to perish. Indeed, the very thought that any soul might endure endless torment made them shake and tremble. This is how the Spirit of the Lord acted upon them. They were once the vilest of sinners, but the Lord saw fit in His infinite mercy to spare them. Nevertheless, they suffered great anguish of soul because of their iniquities, experiencing terrible dread that they could be rejected forever” (CofC Mosiah 12:1; emphasis added).

When a person finds true faith and repentance they suffer for their sins. Justice demands they suffer to a small degree relative to what the Savior suffered. The Atonement of Christ pays for most suffering but there is a degree of suffering justice requires of the sinner:

“Now repentance couldn’t come to people unless punishment as eternal as the life of man’s soul, was imposed opposite to the plan of happiness, also as eternal as the life of man’s soul, in balance. Now how could a person repent unless they committed sin? How could they commit sin if there wasn’t any law? How could there be a law unless there was a punishment? Now a punishment was affixed and a just law was established, which brought remorse of conscience to mankind. . . “(CofC Alma 19:15; emphasis added).

Most of the suffering for sins was born by the Savior in Gethsemane. Redemption from the consequences of sin occurs after the sinner’s suffering concludes and remorse of conscience is replaced with peace of conscience. Alma the younger suffered for three days and nights for his sins but found redemption when he recalled the words of his father when he preached of Christ and deliverance from death and sin:

“Then I fell to the ground, and I couldn’t open my mouth or use my limbs for three days and nights. And the angel said more things to me, which were heard by my companions, but I didn’t hear them. Because when I heard the words: End your efforts to destroy the congregation, unless you want to be destroyed! I was struck with such great fear and amazement thinking I might be destroyed, that I collapsed and didn’t hear anything else. But I was tortured with eternal torment — my soul suffered to the greatest extent and was tortured by guilt over all my sins. I remembered every sin and all my iniquities, and they tormented me with the pains of hell. Indeed, I could see my rebellion against God and that I hadn’t kept His holy commandments. And I had effectively murdered many of His children by leading them away to destruction — to be clear, my iniquities had been so overwhelming that the very thought of coming into the presence of God tortured my soul with inexpressible horror. I thought to myself: I wish I could vanish and cease all existence, both spirit and body, so I could avoid being brought to stand in the presence of God to be judged for my actions. And now I was tortured with the pains of a damned soul for three days and nights.

And as I was tortured like this, while I was pained by the memory of my many sins, I also remembered hearing my father prophesy to the people about the coming of one Jesus Christ, a Son of God, to atone for the world’s sins. Now as my mind took ahold of this thought, I cried out within my heart: O Jesus, Son of God, have mercy on me — I bitterly regret my life and I feel doomed to everlasting death. Now when I prayed this, I was released from my pains; indeed, I was no longer tormented by the memory of my sins. But then, I felt such joy, and I saw such light! My soul was filled with joy as great as had been my pains. Indeed, I tell you, my son, nothing is as intense and bitter as were my pains.

But my son, on the other hand, from my experience there’s nothing as intense and sweet as was my joy. And then I thought I saw — just like our forefather Lehi saw — God sitting on His throne, surrounded by numberless rings of angels engaged in singing and praising Him. And my soul longed to be there. Then I recovered and my limbs got their strength back, and I stood on my feet and declared to the people that I had been born of God. And from then on I’ve worked nonstop to bring souls to repentance, to bring them to taste the great joy I tasted, so they can also be born of God and be filled with the Holy Ghost” (CofC Alma 17:3-5; emphasis added).

The depth of suffering for sin is commensurate with the seriousness of the sins. Alma the younger began bearing the full weight of his sins until the recollection of his father’s teachings of Christ. Alma’s suffering caused him to seek deliverance from his pain. In desperation Alma pled with the Lord for deliverance and immediately his spirit and body experienced joy equal to his pain. To Alma it was a sign he was born of God and filled with the Holy Ghost. In the language of the Lectures on Faith, Alma received the “mind of the Father,” becoming one with the Father and Son of God. This is how God requires us to become “one” with He and His Son. Far more involved than taking a step towards one another. Christ’s redemption and grace are offered freely to all. It remains for us to receive His redemption completely. The degree to which we receive the Savior’s sacrifice is up to us. We choose how quickly we move closer to receiving a “fullness of the Father” and how many cycles we must experience before we receive it.

          Examples of Alma the younger and sons of Mosiah are extreme in their illustration of the process for instructional purposes. Their suffering was so great their experience led them to commit their lives to bringing “to pass the immortality and eternal life of man. . .” [8] as opposed to their selfish interests.

          In “The Elephant in the Room, Part 2” a metaphor of the scale of justice was used to illustrate what it means to be “called.” On one side were righteous desires of each person. On the opposing side were desires to cover sin, gratify pride, vain ambition, and exercise control or compulsion on men. [9] The only way the ordination or “calling” progresses to being “chosen” is when the scale tips squarely to the side of righteousness. What does all of this have to do with “grace for grace?”

          When someone exercises faith sufficient to repent of their sins and finds relief calling upon the Lord for deliverance; they are “born of God” and receive the “mind of the Father” referred to as “receiving the Holy Ghost.” What is the mind of the Father? Like the Lord’s answer to Phillip, “If ye have seen me, ye have seen the Father.” [10]     

Alma the younger and the sons of Mosiah were “born of God,” receiving the mind of the Father and devoting their lives to seeking salvation for mankind.

          The decision to follow Christ and commit their lives to sacrifice for the salvation of others demonstrates the effects of receiving the mind of Christ and the Father. It is Their work and glory. Included in their sacrifice is the willingness to suffer while offering grace to those who persecute, offend and despitefully [11] use them. The wicked among the Nephites persecuted Alma and Amulek. The Lamanites persecuted and afflicted Mosiah’s sons. In the face of persecution and suffering these men held charity in their hearts for all who sinned against them. Giving grace to their persecutors Christ gives greater grace to them. As they endured unjust persecution they grew in light and knowledge. Eventually becoming the sons of Christ by acting as He did. Like their Savior, they embody the attributes of God, worthy by their sacrifices to be called His sons.

“After this part of the Lord’s message ended, the Lord then taught that in the beginning, in the first generations of the patriarchal fathers, they learned that faith, hope, and charity described the character and attributes of God. In Lectures on Faith, Joseph Smith taught the School of the Prophets:

Let us here observe that three things are necessary in order that any rational

and intelligent being may exercise faith in God unto life and salvation. First, the

idea that he actually exists. Secondly, a correct idea of his character,

perfections, and attributes. (LoF 3:2-4)

To have a correct idea of God’s character, we must recognize that God is the embodiment of faith, hope, and charity. Anciently, those were understood as God’s attributes, and therefore, godliness required mankind to likewise have faith, hope, and charity. If God did not have faith, he could not lead prophets to prophesy, nor could He have covenanted to have people at His return whose unified hearts will welcome His coming. . .” (God’s Covenant People, Denver Snuffer Jr., p.11; emphasis added).

If a person lacks the attributes of God, faith, hope, and charity, they have not been born of God. They have yet to receive the Holy Ghost or “mind of the Father.” We are required to have charity for all, even for our enemies.

“You have heard that it has been said, You shall love your neighbor and hate your enemy. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who falsely accuse you and persecute you, that you may be the children of your Father who is in Heaven; for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love only them who love you, what reward have you? Do not even the publicans the same? And if you salute your brethren only, what do you more than others? Do not even the publicans the same? You are therefore commanded to be perfect, even as your Father who is in Heaven is perfect” (RE Matthew 3:26; emphasis added).

For a person to qualify as a child of Christ, they must have charity for all mankind. They hold in remembrance their suffering for their sins and love others to a degree they can’t bear the thought anyone suffer as did they. [12] If we lack charity for others, we have no grace to give. Withholding our grace from them, Christ withholds His from us. He judges us as harshly or charitably as we judge others. Without charity, we are nothing in God’s economy.

“Having heard these words, I was comforted and said: O Lord, may Your righteous will be done. I know You act according to people’s faith for their benefit. Indeed, Jared’s brother said to the mountain Zerin: Move out of the way! — and it was moved out of the way. If he hadn’t had faith, it wouldn’t have moved. Therefore You [the Lord] act[s] after people have faith. In this way You revealed Yourself to Your disciples. After they had faith and spoke in Your name, You showed Yourself to them in great power. I also remember You’ve said that You’ve prepared a place for mankind in Your Father’s kingdom, confirming our hope. So mankind must hope or they can’t inherit the place You’ve prepared. I remember You’ve said You’ve loved the world, so much You laid down Your life for the world so that You could take it back, in order to prepare a place for mankind [“grace to grace”]. Now I know this love You have for mankind is charity. Therefore unless people have charity, they can’t inherit the place You’ve prepared in Your Father’s kingdom. I know by what You’ve said that if the Gentiles don’t have charity because of our weaknesses, it will test them and may cost them the gift, and even result in losing a blessing that will then be given to those grateful and willing to accept Your gifts” (CofC Ether 5:6; emphasis added). [13]

The great test for all Gentiles is to seek after and receive charity through repentance and reception of the Holy Ghost or “the mind of the Father.” Charity is the greatest of gifts from God. Nephite prophets pleaded with the Lord to give it to the Gentiles but He could not. The prophets pled with the Gentiles to seek it, but it is only given to the “grateful and willing” to accept the Lord’s offering. Without charity for others the Gentiles have no grace to offer. If we have no charity for others, we cannot progress beyond “grace for grace.” The rising tide of charity lifts all boats but if there is no tide of charity all boats sink. The Gentiles are in jeopardy of forfeiting the blessing the Lord has in store for them. They lack compassion for souls lost in the Nephite record. They must be reminded and learn their lack of charity for Nephites is a reflection of their absence of charity for one another.

“No power or influence can or ought to be maintained by virtue of the priesthood; only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned [genuine, sincere], by kindness and pure knowledge [direct from Heaven], which shall greatly enlarge the soul; without hypocrisy and without guile [sly, cunning, without an agenda other than their welfare]; reproving betimes with sharpness when moved upon by the holy ghost [presuming you have received it], and then showing forth afterward an increase of love toward him whom you have reproved (lest he esteem you to be his enemy), that he may know that your faithfulness is stronger than the cords of death [unwavering devotion]; your bowels also being full of charity toward all men, and to [including] the household of faith; and virtue garnish your thoughts unceasingly. Then shall your confidence wax strong in the presence of God, and the doctrines of the Priesthood shall distill upon your soul as the dews from heaven [you learn as did the Savior, by obedience to the commandments and seeking the Father’s will]. The holy ghost shall be your constant companion, and your scepter [righteous kingship] an unchanging scepter [eternal] of righteousness and truth, and your dominion shall be an everlasting dominion [sealed to you beyond this life, Spirit of “Elijah], and without compulsory means [our “dominion” is drawn, not because they love us, but because we love them first (charity)] [14] it [dominion] shall flow unto you for ever and ever” (RE T&C 139:6; emphasis added).

This passage from T&C 139 summarizes divine attributes the Lord is willing to assist us in acquiring through divine endowment, or by progressing “grace to grace”. It is not as simple as taking a step toward one another arriving at a consensus opinion. Charity is only given to those willing and grateful to receive it through faith and repentance.

“If a person is meek and humble in heart and confesses by the power of the Holy Ghost that Jesus is the Christ, they must have charity. Because if they don’t have charity, they’re nothing; so they must have charity. Charity is long-suffering and kind; it doesn’t envy or brag; it doesn’t insist on its own way; it isn’t easily angered; it doesn’t keep track of wrongs; it takes no pleasure in evil, but rejoices in the truth; it patiently bears all things, always believes, always hopes, and always endures. So, my dear people, if you don’t have charity, you’re nothing, since charity never fails. Therefore hold firmly to charity, which is the greatest of all. Because everything will pass away; but charity is Christ’s pure love, and it endures forever. Those who are found to possess it on the last day, it will go well with them. So, my dear people, pray earnestly to the Father so you can be filled with this love that He’s freely given to all who are true followers of His Son Jesus Christ, so you can become the sons and daughters of God, so when He appears, we’ll be like Him and we’ll see and comprehend Him, so we can have this hope, so we can be purified, just as He is pure. Amen” (CofC Moroni 7:9; emphasis added).

The greatest of attribute of the Father and Son is the attribute of charity, or the pure love they have for all of God’s children. The Father gave His Son for us and the Son willingly suffered to redeem and reclaim us.

          It is one thing to acknowledge our belief in God’s love for all mankind. It is something different to have our bowels filled with charity for others to the extent “our faithfulness is stronger than the cords of death.” In other words, we willingly live and die to save one another. It is not something we decide to do. Being “one” is not reaching consensus on Christ. “Oneness” is becoming like the Father and Son so we comfortably and confidently dwell with them. It is a gift God grants the meek and humble who are willing to “give away all our sins to know Him.” [15]

Lack of Charity Gives Rise to One of the Gravest Sins

          One of the most offensive sins to God is hypocrisy. It is a great barrier for many who desire to advance to “grace to grace” toward the fullness of the Father. We find faith, repent of our sins, obtain forgiveness and refuse to offer grace to those who offend or persecute us. We are convinced of the righteousness of our indignation, refusing to give grace when the Lord has forgiven our sins and granted grace to us. [16] From our perspective we feel justified because we did nothing to deserve what we received. Our self-justification becomes the greatest cause for physical affliction in our Savior’s Atonement.

“After long inquiring into the things which he had seen, the Lord, who is patient and merciful and willing to instruct those who call upon Him, again appeared to the man on the 20th of December, 2007. He made known unto him that the waves of torment suffered by the Lord came in pairs which mirrored each other. The first of each wave poured upon the Lord those feelings, regrets, recriminations, and pains felt by those who injured their fellow man. Then followed a second wave, which mirrored the first, but imposed the pains suffered by the victims of the acts committed by those in the first wave. Instead of the pains of those who inflict hurt or harm, it was now the anger, bitterness, and resentments felt by those who suffered these wrongs.

 From each wave of suffering, whether as the one afflicting or as the victim of those wrongs, the Lord would overcome the evil feelings associated with these wrongs, and find His heart again filled with peace. This was why, in the vision of the suffering of the Lord, it was in the second waves that there appeared oftentimes to be injuries to His body.

The greater difficulty in these paired waves of torment was always overcoming the suffering of the victim. With these waves the Lord learned to overcome the victims’ resentments, to forgive, and to heal both body and spirit. This was more difficult than overcoming the struggles arising from the one who committed the evil. This is because the one doing evil knows he has done wrong and feels a natural regret when he sees himself aright. The victim, however, always feels it is their right to hold resentment, to judge their persecutor, and to withhold peace and love for their fellow men. The Lord was required to overcome both so that He could succor both” (RE T&C 161:17-19; emphasis added).

The Atonement of Jesus Christ did more than cover sins for sinners. He suffered the greater pain and affliction of victims as well. In Christ is the offer to heal suffering from the perpetrator as well as injustice suffered by victims. His suffering pays for and offers relief from consequences for both.

          The victim believes they are justified in their indignation for the embarrassment and emotional and spiritual scars they bear. The Atonement of Christ can heal those wounds if the victim allows Him to do so. If they will not receive it, the grace they are unwilling to give their perpetrator is withheld from them. Not because the Lord is unwilling to provide it. The victim forgets we are not segregated into perpetrators and victims. We are all at times both perpetrators and victims, whether intentionally or unintentionally we all bear responsibility for both at different times.

Victims have a choice. They can harbor their pain or they can exchange their pain and suffering for greater light and knowledge and drawing closer to the fullness of the Father. The only obstacle between them and the Father’s fullness are their demands for justice for their abuser.

          Herein is the great hypocrisy the Lord finds offensive. We come to Him for deliverance from the consequences of our sins, yet deny others the ability to do the same. It is the greatest hypocrisy in His eyes because like suffering victims, His suffering is personal. He refuses to make claims for vain satisfaction from divine justice. Victims cling to their “just claims” while He gave all to save all. Can our claims for justice fairly transcend His?

          Applying the scale metaphor to this example, the Savior’s suffering transcends in intensity and pain anything victims or sinners suffer. This should tip the scale overwhelmingly to His side. Unfortunately what keeps the scale from tipping His direction completely. In every situation where forgiveness and mercy are withheld, the victims continue their suffering by choice. Not from the perpetrator’s sin, but by the victim denying the perpetrator grace. Healing grace is withheld by Christ from the victim. Which of the two has the greater claim on justice? Clearly it is He who was without sin and still suffered for all. The victim’s refusal to offer grace does not prevent the Lord from giving grace if the perpetrator repents. The victim’s decision to withhold forgiveness for the perpetrator prevents the victim from receiving the healing effects of the Savior’s Atonement.

          Until we find a way to extend grace to sinners through forgiveness, we deny ourselves the gift of moving beyond “grace for grace.” We can only move to “grace to grace” after forgiving the offender. This opens the opportunity to receive the “fullness of the Father” and all the Father has.

In the wake of suffering unjustly for someone’s sins it feels unimaginable to wish them anything but death and destruction. When we are victims, it is easy to surrender to pain and anger making us incapable of appreciating what the Lord offers.[17] In time, when our desires are not immersed in emotion, one can only hope what God offers will satisfy our prideful desires. Allowing God alone to dispense a just punishment how and when He deems appropriate, the victim is liberated.

          Becoming “one” as a people is directly related to our sincere repentance and willingness to forgive as the Lord forgives. Offering grace to one another as we engage in this process leads us to a “fullness of the Father” sharing the same mind as the Father and Son.

 [1] “I also looked around and saw on the other side of the river an impressive and large building. It stood like it was in the air, high above the earth, and it was filled with people — old and young, male and female — and they wore expensive clothing. They appeared to mock and point their fingers at those who had come up and were eating the fruit. Those who had tasted the fruit were ashamed because of people scoffing at them, and they left, following forbidden paths and were lost” (CofC 1 Nephi 2:11; emphasis added).

[2] “And I, John, bear record that he [Christ] received a fullness of the glory of the Father. And he received all power, both in Heaven and on earth, and the glory of the Father was with him, for he dwelt in him” (RE T&C 93:6; emphasis added).

[3] “The Spirit of Truth is of God. I am the Spirit of Truth. And John bore record of me, saying, He received a fullness of truth, yea, even all truth. And no man receives a fullness unless he keeps his commandments. He that keeps his commandments receives truth and light until he is glorified in truth and knows all things” (RE T&C 93:9; emphasis added).

[4] “If you love me, stand ready, watching for every communication I will send to you. Remember that I will ask the Father, and he will provide to you another Comforter, that he may be by your side endlessly. You will obtain the record of Heaven, the truth of all things which is denied to the world because the world refuses my Father, and therefore they do not know him. But you know him, for he is with you, and shall provide answers to guide you. I will not leave you comfortless. I will stand at your side also.

Yet a little while, and the world will no longer see me, but you will not lose sight of me because I give life, and you shall share in endless lives. You will know that I and the Father are one, and I am one with you, and you are one with me. He that treasures my teachings, and stands ready, watching for every communication I send him, is he who shows love for me. To those who show love for me, my Father will show love to them, and I love all those, and I will personally minister to them” (RE T&C 171, Testimony of Saint John 10:11-12; emphasis added).

[5] “During the celebration of the feast, Jesus arrived and openly taught in the temple courtyard. Hearing what he taught, the Jewish leaders were surprised and posed the question, How can he understand these complex things so well when he never received learning from us? Jesus responded to their question, My doctrine does not come from me, but from God who sent me. Anyone who walks in God’s path will understand his doctrine, because that path increases light and knowledge. I testify of that path. Follow it and you will know whether I am sent by God or I am not sent by God. Teachers who preach from their own understanding only gratify their pride, but a teacher of truth teaches only what God tells him, and that teacher provides a light worth heeding” (RE T&C 171, Testimony of Saint John 6:5; emphasis added).

[6] “. . . the Father and the Son possessing the same mind, the same wisdom, glory, power, and fullness, filling all in all — the Son being filled with the fullness of the mind, glory, and power, or in other words, the spirit, glory, and power of the Father — possessing all knowledge and glory, and the same kingdom: sitting at the right hand of power, in the express image and likeness of the Father — a mediator for man — being filled with the fullness of the mind of the Father, or in other words, the spirit of the Father, which spirit is shed forth upon all who believe on his name and keep his commandments. And all those who keep his commandments shall grow up from grace to grace and become heirs of the Heavenly kingdom and joint-heirs with Jesus Christ, possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all: being filled with the fullness of his glory, and become one in him, even as the Father, Son, and holy spirit are one” (RE T&C 110, Lectures on Faith 5:2; emphasis added).

[7] “Now Melchizedek was a man of faith who wrought righteousness. And when a child, he feared God, and stopped the mouths of lions, and quenched the violence of fire. And thus, having been approved of God, he was ordained a high priest after the Order of the covenant which God made with Enoch, it being after the Order of the Son of God, which Order came not by man, nor the will of men, neither by father nor mother, neither by beginning of days nor end of years, but of God. And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name” (RE Genesis 7:18; emphasis added).

[8] “. . . And the Lord God spoke unto Moses of the heavens, saying, These are many and they cannot be numbered unto man, but they are numbered unto me for they are mine. And as one earth shall pass away, and the heavens thereof, even so shall another come. And there is no end to my works, neither my words. For behold, this is my work and my glory: to bring to pass the immortality and the eternal life of man. . .” (RE Genesis 1:7; emphasis added).

[9] “Behold, there are many called, but few are chosen, and why are they not chosen? 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 — that the rights of the Priesthood are inseparably connected with the Powers of Heaven and that the Powers of Heaven cannot be controlled nor handled, only upon the principles of righteousness. That they may be conferred upon us, it is true, but when we undertake to cover our sins or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men in any degree of unrighteousness, behold, the Heavens withdraw themselves, the spirit of the Lord is grieved, and when it is withdrawn, Amen to the priesthood or the authority of that man. Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God. We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called, but few are chosen” (RE T&C 139:5; emphasis added).

[10] “Philip said to him, Lord, reveal to us the Father and that will be all we ask. Jesus responded to him, Have I been with you this long and you still do not yet know who I am, Philip? Any who see me has seen my Father. How can you ask, Reveal to us the Father? Do you understand that I am in the Father, and the Father is in me? Do you understand that the words that I speak to you came from the Father, who is one with me? Nothing I have done is mine. Understand that the Father, who is one with me, is to be given credit for all I have done or will do. Believe me that I am one with the Father, and the Father is one with me; but if you do not, at least believe through these works. In the name of Father Ahman I declare to you, the individual who trusts me, what I have accomplished he will also. Followers will also accomplish the greater works I do next. Followers will also finish the path, as I am now concluding, at the place my Father dwells. As he helps me, I will help you, and you will accomplish what I have along with the greater sacrifice I have yet to finish. And whatever you shall ask in my name, I will answer, so that the Father may be glorified by the honor shown his Son. If you shall ask any thing in my name, I will answer” (RE T&C 171, Testimony of Saint John 10:10; emphasis added).

[11] “Despitefully is an adverb meaning to act in a malicious, spiteful, or contemptuous manner, typically with the intent to harm, annoy, or insult someone. It describes actions driven by intense dislike or malice, often used in older texts to describe cruel or abusive treatment.” (Cambridge Dictionary).

[12] “Wherefore, I command you by my name, and by my almighty power that you repent, repent so that I don't smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore — how sore you know not, how exquisite you know not, yea, how hard to bear you know not. For behold, I, God, have suffered these things for all that they might not suffer, if they would repent. But if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, to suffer both body and spirit, and would that I might not drink the bitter cup and shrink. Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.

Wherefore, I command you again by my almighty power that you confess your sins, so that you don't suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time when I withdrew my spirit” (RE T&C 4:5-6; emphasis added).

[13] “. . . Wherefore, I say unto you that you ought to forgive one another, for he that forgives not his brother his trespasses stands condemned before the Lord, for there remains in him the greater sin. I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men. And you ought to say in your hearts, Let God judge between me and you, and reward you according to your deeds . . .” (RE T&C 51:3; emphasis added).

[14] “Beloved, let us love one another, for love is of God, and everyone that loves is born of God and knows God. He that loves not knows not God, for God is love. In this was manifested the love of God toward us: because God sent his Only Begotten Son into the world, that we might live through him. Herein is love: not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man has seen God at any time except those who believe. If we love one another, God dwells in us and his love is perfected in us. Hereby know we that we dwell in him and he in us: because he has given us of his spirit” (RE 1 John 1:19; emphasis added).

[15] “When Aaron had said this, the king bowed down to the Lord on his knees, even lying face down on the ground, and prayed earnestly, saying: O God, Aaron has told me that there is a God. And if there is a God and if you are God, will you make yourself known to me? I’ll give up all my sins so I can know you and be raised from the dead and be saved on the last day. Now when the king had said these words, he passed out, and he looked like he was dead” (CofC Alma 13:10; emphasis added).

[16] “Then came Peter to him and said, Lord, how oft shall my brother sin against me, and I forgive him? Until seven times? Jesus said unto him, I say not unto you, until seven times, but, until seventy times seven. Therefore is the kingdom of Heaven likened unto a certain king who would take account of his servants; and when he had begun to reckon, one was brought unto him who owed him ten thousand talents. But forasmuch as he had nothing to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. And the servant implored him, saying, Lord, have patience with me, and I will pay you all. Then the lord of that servant was moved with compassion, and released him, and forgave him the debt. The servant therefore fell down and worshipped him.

But the same servant went out and found one of his fellow servants, who owed him a hundred pence. And he laid hands on him and took him by the throat, saying, Pay me that you owe. And his fellow servant fell down at his feet and implored him, saying, Have patience with me, and I will pay you all. And he would not, but went and cast him into prison until he should pay the debt.

So when his fellow servants saw what was done, they were very sorry [charity], and came and told unto their lord all that was done. Then his lord, after he had called him, said unto him, O you wicked servant, I forgave you all that debt because you desired me to. Should you not also have had compassion on your fellow servant, even as I had pity on you? And his lord was angry, and delivered him to the torturers until he should pay all that was due unto him. So likewise shall my Heavenly Father do also unto you, if you from your hearts forgive not everyone his brother their trespasses” (RE Matthew 9:15-17; emphasis added).

[17] “For if we sin willfully after we have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses; of how much more severe punishment, do you suppose, shall he be thought worthy who has trodden underfoot the Son of God? And has counted the blood of the covenant — with which he was sanctified — an unholy thing? And has done insult unto the spirit of grace? For we know him that has said, Vengeance belongs unto me. I will recompense, says the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God” (RE Hebrews 1:33; emphasis added).

Scott Roderick

2/10/26

Becoming One Part 2.pdf

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