   |
| Man in the Balance: Justice and Mercy |
|
|
The explanation of the relationship of Justice, Mercy, and the Plan of Salvation is part of one of Alma's great theological sermon's. It is instructive to follow through Alma's logic, which is powerful. The following is Alma's text, with commentary in the right column. 7 And now, ye see by this that our first parents were cut off both temporally and spiritually from the presence of the Lord; and thus we see they became subjects to follow after their own will. Alma begins with the story of Adam and Eve, because the Fall is intimately related to the tension between the concepts of Justice and Mercy. Justice sees the Fall as an end, Mercy sees it as a beginning. 8 Now behold, it was not expedient that man should be reclaimed from this temporal death, for that would destroy the great plan of happiness. Because the Fall was part of God's plan, it is important to understand that we live under the consequences of physical death because it is beneficial to our development. An Omnipotent God could have restored immortality to us. Our Merciful and Wise God will prepare us instead for exaltation. 9 Therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death. The twin consequences of the Fall are two parallel "deaths", one of the body and the other of the spirit. While God sees it as part of the plan to allow us to live as mortals, it is not part of the plan to allow us to live forever cut off from His influence. Hence, where God did nothing to immediately remedy physical death, He does need to find an immediate remedy to Spiritual Death. 10 Therefore, as they had become carnal, sensual, and devilish, by nature, this probationary state became a state for them to prepare; it became a preparatory state. The "by nature" (offset by commas) does not indicate our innate propensity, but rather our state. This mortality is defined as carnal. It is not inherently so. 11 And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable, being cut off from the presence of the Lord. Alma returns to the topic of Spiritual Death. The consequences of a Spiritual Death which has no redemption is that we become miserable. If there is no way around the Spiritual Death, there is no hope, there is no exaltation. 12 And now, there was no means to reclaim men from this fallen state, which man had brought upon himself because of his own disobedience; Alma is taking slight poetic license here. He implies that at this point in time, immediately after the Fall, that there was a time in which no redemption was available. This is for dramatic emphasis only, for the atoning role of the Savior was agreed upon before the world was. 13 Therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of en in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God. Here begins the meat of the argument. The sentence structure is complex, with the logical thesis contained in the first phrase, and repeated at the end. In the state of Spiritual Death, and without a redemption, the "plan of redemption" would be impossible. The essential conflict between Justice and Mercy is highlighted. Justice is a real requirement, and Mercy can not be haphazardly applied. To fit the demands of Justice, and yet be merciful, God had to provide a means to satisfy the demands of Justice. The parenthetical hint is that it hinges upon our repentance. 14 And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence. Alma highlights the painful consequences of a Fall without a redemption. Remember that this picture of the desperate state of mankind never really took place, because the plan of redemption was in effect before the Garden was planted. 15 And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also. This is the resolution. Justice exacted a price. Christ paid that price, atoning for the sins of the world. Thus the demands of Justice were accomplished by Christ. God's mercy towards his mortal children lies in the vicarious act of the Savior. We need not pay the penalty, thus God is merciful. Yet (as indicated in verse 14 above) we also have some responsibility in this matter. We must repent to be eligible for this merciful atonement. 16 Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul. Alma's logic is powerful, even if not laid out as clearly as a modern English speaker might like. Here Alma returns to the essential conflict; eternal law and mercy. When he says that "repentance could not come unto men except there were a punishment" he is setting up a tautology. If there is no consequence to any choice, we do not need to repent. It would not matter. This "punishment" is Alma's reference to eternal law. He is focusing on the requirement, but the reference is clear. It is also abundantly clear that this law exists from all time. He notes that it is as "eternal as the life of the soul". He also notes that the plan of happiness is also eternal, and would be thwarted by an unmerciful application of eternal law. 17 Now, how could a man repent except he should sin? How could he sin if there was no law? How could there be a law save there was a punishment? These three parallel phrases highlight the logical point introduced in the last verse. There is no need for repentance if there is no sin. There is no sin if there is nothing to sin against, and the existence of the eternal law is marked by its requirements, its "punishment". 18 Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man. Alma confirms the reality of eternal law. The discussions of a state without law were for logical emphasis only. 19 Now, if there was no law given--if a man murdered he should die--would he be afraid he would die if he should murder? Alma provides a more concrete example of his thesis of the necessity of a punishment to mark the law. 20 And also, if there was no law given against sin men would not be afraid to sin. The logical general conclusion to the specific example. 21 And if there was no law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature? All of our concepts of justice and mercy depend upon these eternal laws. We cannot conceive of a state without them, for we have always existed with them. Alma highlights this by again hypothesizing a case that does not exist. 22 But there is a law given, and a punishment affixed, and a repentance granted; which repentance mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God. Alma affirms the glorious reality. There is a law, repentance is possible through the mercy of God. Justice lays claim upon us for our actions. 23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice. Although Justice lays claim to us, we have a way out. That way comes though the mercy of God, and in the person and mission of Jesus Christ. Through Christ comes both the redemption from physical death as well as the redemption from spiritual death. 24 For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved. Alma clarifies the nature of the compromise between Justice and mercy. Both requirements are fulfilled. Justice claims the individual, or the vicarious act of Christ on behalf of the individual. The individual, however, does not escape responsibility for his actions. They are his, and will be accounted. We may avail ourselves of Christ's sacrifice only if we are among the "truly penitent". 25 What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God. The requirement of responsibility on the part of the individual is essential. God cannot provide a blanket atonement without our participation, or the eternal law would could not be met. God could not do this and remain God. 26 And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery. (Alma 42:7-26) In conclusion, Alma sums up the lesson. God is God. From before the foundation of the world the redemptive plan
has bee in place. We are truly placed in a world where we may learn from our choices, and choose to be redeemed
or destroyed, as we will, not as God wills. Alma is most interested in the conflict between justice and mercy, and in showing the condescension of God to provide us a Savior. |
||
| by Brant Gardner. Copyright 1998 |
When the demands
of Law, or Justice, occur on an eternally self-existent realm, there is no conflict in God's Mercy. God applies
Justice because it points out the path toward exaltation. God may be Merciful, however, in helping us to recover
from our trespasses against that Justice. Mercy allows our Free Agency to work in the face of the Eternal Law.
We may be exalted in spite of some of our incorrect choices, because Mercy can temper Justice.
|
|
 |