-Bruce R. McConkie, Ensign, May 1985

I feel, and the Spirit seems to accord, that the most important doctrine I can declare, and the most powerful testimony I can bear, is of the atoning sacrifice of the Lord Jesus Christ. His atonement is the most transcendent event that ever has or ever will occur from Creation’s dawn through all the ages of a never-ending eternity. It is the supreme act of goodness and grace that only a God could perform. Through it, all of the terms and conditions of the Father’s eternal plan of salvation became operative. Through it are brought to pass the immortality and eternal life of man. Through it, all men are saved from death, hell, the devil, and endless torment. And through it, all who believe and obey the glorious gospel of God, all who are true and faithful and overcome the world, all who suffer for Christ and his word, all who are chastened and scourged in the Cause of him whose we are—all shall become as their Maker and sit with him on his throne and reign with him forever in everlasting glory.

In speaking of these wondrous things I shall use my own words, though you may think they are the words of scripture, words spoken by other Apostles and prophets. True it is they were first proclaimed by others, but they are now mine, for the Holy Spirit of God has borne witness to me that they are true, and it is now as though the Lord had revealed them to me in the first instance. I have thereby heard his voice and know his word.

Two thousand years ago, outside Jerusalem’s walls, there was a pleasant garden spot, Gethsemane by name, where Jesus and his intimate friends were wont to retire for pondering and prayer. There Jesus taught his disciples the doctrines of the kingdom, and all of them communed with Him who is the Father of us all, in whose ministry they were engaged, and on whose errand they served. This sacred spot, like Eden where Adam dwelt, like Sinai from whence Jehovah gave his laws, like Calvary where the Son of God gave his life a ransom for many, this holy ground is where the Sinless Son of the Everlasting Father took upon himself the sins of all men on condition of repentance.

We do not know, we cannot tell, no mortal mind can conceive the full import of what Christ did in Gethsemane. We know he sweat great gouts of blood from every pore as he drained the dregs of that bitter cup his Father had given him. We know he suffered, both body and spirit, more than it is possible for man to suffer, except it be unto death. We know that in some way, incomprehensible to us, his suffering satisfied the demands of justice, ransomed penitent souls from the pains and penalties of sin, and made mercy available to those who believe in his holy name. We know that he lay prostrate upon the ground as the pains and agonies of an infinite burden caused him to tremble and would that he might not drink the bitter cup. We know that an angel came from the courts of glory to strengthen him in his ordeal, and we suppose it was mighty Michael, who foremost fell that mortal man might be. As near as we can judge, these infinite agonies—this suffering beyond compare—continued for some three or four hours.

After this—his body then wrenched and drained of strength—he confronted Judas and the other incarnate devils, some from the very Sanhedrin itself; and he was led away with a rope around his neck, as a common criminal, to be judged by the arch-criminals who as Jews sat in Aaron’s seat and who as Romans wielded Caesar’s power. They took him to Annas, to Caiaphas, to Pilate, to Herod, and back to Pilate. He was accused, cursed, and smitten. Their foul saliva ran down his face as vicious blows further weakened his pain-engulfed body. With reeds of wrath they rained blows upon his back. Blood ran down his face as a crown of thorns pierced his trembling brow. But above it all he was scourged; scourged with forty stripes save one, scourged with a multithonged whip into whose leather strands sharp bones and cutting metals were woven. Many died from scourging alone, but he rose from the sufferings of the scourge that he might die an ignominious death upon the cruel cross of Calvary. Then he carried his own cross until he collapsed from the weight and pain and mounting agony of it all.

Finally, on a hill called Calvary—again, it was outside Jerusalem’s walls—while helpless disciples looked on and felt the agonies of near death in their own bodies, the Roman soldiers laid him upon the cross. With great mallets they drove spikes of iron through his feet and hands and wrists. Truly he was wounded for our transgressions and bruised for our iniquities. Then the cross was raised that all might see and gape and curse and deride. This they did, with evil venom, for three hours from 9:00 A.M. to noon. Then the heavens grew black. Darkness covered the land for the space of three hours, as it did among the Nephites. There was a mighty storm, as though the very God of Nature was in agony. And truly he was, for while he was hanging on the cross for another three hours, from noon to 3:00 P.M., all the infinite agonies and merciless pains of Gethsemane recurred. And, finally, when the atoning agonies had taken their toll—when the victory had been won, when the Son of God had fulfilled the will of his Father in all things—then he said, “It is finished”, and he voluntarily gave up the ghost. As the peace and comfort of a merciful death freed him from the pains and sorrows of mortality, he entered the paradise of God.

When he had made his soul an offering for sin, he was prepared to see his seed, according to the messianic word. These, consisting of all the holy prophets and faithful Saints from ages past; these, comprising all who had taken upon them his name, and who, being spiritually begotten by him, had become his sons and his daughters, even as it is with us; all these were assembled in the spirit world, there to see his face and hear his voice.

After some thirty-eight or forty hours—three days as the Jews measured time—our Blessed Lord came to the Arimathaean’s tomb, where his partially embalmed body had been placed by Nicodemus and Joseph of Arimathaea. Then, in a way incomprehensible to us, he took up that body which had not yet seen corruption and arose in that glorious immortality which made him like his resurrected Father. He then received all power in heaven and on earth, obtained eternal exaltation, appeared unto Mary Magdalene and many others, and ascended into heaven, there to sit down on the right hand of God the Father Almighty and to reign forever in eternal glory. His rising from death on the third day crowned the Atonement. Again, in some way incomprehensible to us, the effects of his resurrection pass upon all men so that all shall rise from the grave. As Adam brought death, so Christ brought life; as Adam is the father of mortality, so Christ is the father of immortality. And without both, mortality and immortality, man cannot work out his salvation and ascend to those heights beyond the skies where Gods and angels dwell forever in eternal glory.

Now, the atonement of Christ is the most basic and fundamental doctrine of the gospel, and it is the least understood of all our revealed truths. Many of us have a superficial knowledge and rely upon the Lord and his goodness to see us through the trials and perils of life. But if we are to have faith like Enoch and Elijah we must believe what they believed, know what they knew, and live as they lived. May I invite you to join with me in gaining a sound and sure knowledge of the Atonement. We must cast aside the philosophies of men and the wisdom of the wise and hearken to that Spirit which is given to us to guide us into all truth. We must search the scriptures, accepting them as the mind and will and voice of the Lord and the very power of God unto salvation. As we read, ponder, and pray, there will come into our minds a view of the three gardens of God—the Garden of Eden, the Garden of Gethsemane, and the Garden of the Empty Tomb where Jesus appeared to Mary Magdalene.

In Eden we will see all things created in a paradisiacal state—without death, without procreation, without probationary experiences. We will come to know that such a creation, now unknown to man, was the only way to provide for the Fall. We will then see Adam and Eve, the first man and the first woman, step down from their state of immortal and paradisiacal glory to become the first mortal flesh on earth. Mortality, including as it does procreation and death, will enter the world. And because of transgression a probationary estate of trial and testing will begin. Then in Gethsemane we will see the Son of God ransom man from the temporal and spiritual death that came to us because of the Fall. And finally, before an empty tomb, we will come to know that Christ our Lord has burst the bands of death and stands forever triumphant over the grave.

Thus, Creation is father to the Fall; and by the Fall came mortality and death; and by Christ came immortality and eternal life. If there had been no fall of Adam, by which cometh death, there could have been no atonement of Christ, by which cometh life. And now, as pertaining to this perfect atonement, wrought by the shedding of the blood of God—I testify that it took place in Gethsemane and at Golgotha, and as pertaining to Jesus Christ, I testify that he is the Son of the Living God and was crucified for the sins of the world. He is our Lord, our God, and our King. This I know of myself independent of any other person. I am one of his witnesses, and in a coming day I shall feel the nail marks in his hands and in his feet and shall wet his feet with my tears. But I shall not know any better then than I know now that he is God’s Almighty Son, that he is our Savior and Redeemer, and that salvation comes in and through his atoning blood and in no other way.

God grant that all of us may walk in the light as God our Father is in the light so that, according to the promises, the blood of Jesus Christ his Son will cleanse us from all sin. In the name of the Lord Jesus Christ, amen.

– Stephen Robinson

THE GREAT DILEMMA

God cannot look upon sin with the least degree of allowance (D&C 1:31).

Everybody sins. Since we all commit sins, and God cannot tolerate sin, none of us are worthy to enter God’s kingdom.

THE GOOD NEWS

Atonement: Taking two things that have become separate or incompatible and bringing them together again, thus making the two “at one.”

God can erase our sins

Believing Christ

We must believe in Christ’s identity and in his ability and power to cleanse and save—to make unworthy sons and daughters worthy.

Unless we accept the real possibility that we can be exalted, we do not yet have faith in Christ.

Faith in Christ gives us access to the principles of repentance, baptism and the Gift of the Holy Ghost.

The Demand for Perfection

The good news isn’t that perfect people can be reconciled to God but that imperfect people can be.

The Shortcut to Perfection

Jesus Christ will share his perfection, his sinlessness, his righteousness with us.

In the short run we are considered perfect by becoming one with a perfect Christ.

In the long run, this makes it possible for us to become perfect in our own right.

Being Saved

To some degree, we all fail to perfectly keep all the commandments of God, so we all fail to reach perfection on our own merits.

Many lose faith when they realize that they cannot reach perfection on their own.

Many fall from righteousness because they believe that by living righteously, they will miss out on something important that the world has to offer.

Both of these are evidences that we do not trust Him.

How Perfection Comes

Becoming one with Christ in the gospel covenant gives us access to His perfection.

Taken together, Christ and I make up a new creature. My old creature ceases to exist. The two of us, Christ and I, are perfect. It isn’t that we merely can become perfect later on, we are perfect. It is not individual perfection (on my part), but his merits make our partnership perfect, as long as I’m sincerely striving to keep the commandments (Moro. 10:32-33; 3 Ne. 27:16, 19-21).

Through the covenant, we are not judged separately and alone, but as one with Christ.

Mathematically, anything subtracted from infinite is still infinite. Regardless of how much our weaknesses add up, if we are in a covenant relationship with Christ, his infinite mercy and perfection compensate for our weaknesses.

THE COVENANT

A covenant is a contract, an agreement with terms and obligations binding upon both parties.

Justification

To be justified means to be declared innocent, to be acquitted of all charges of misconduct, to stand guiltless before the law.

The law of Moses was established on justice (justification by law). The gospel covenant uses the law of mercy (justification by faith).

The Apostle Paul characterized the old covenant of Moses as a system of justification by law or by works.

According to Paul, anyone stupid enough to trust his own ability to keep all the rules makes the atonement of Christ ineffectual in his own life (Gal. 5:4, 3:10-13).

Justification by Faith in Christ

In the New Testament, the two covenants were compared to different yokes or burdens. The obligation to law was a heavy yoke or a yoke of bondage (Gal. 5:1; Acts 15:10) and the obligation of the gospel was deemed light (Matt. 11:28-30).

There is no heavier yoke than perfection, the curse of the law.

Keeping the Commandments

We generally say “keeping the commandments” when what we really mean is “trying to hard to keep the commandments and succeeding most of the time.” Defined in this way, the phrase describes the attempts at obedience that the new covenant requires as our token of “good faith.”

The whole purpose of the law of the gospel is to provide a way for people who have not kept all the commandments all the time to still be exalted until they ultimately attain perfection.

In the New Testament, when Paul talks about justification by works, he’s talking about keeping all the commandments all the time. In which case, he correctly asserts that we cannot “keep the commandments” in this sense, and thus assigns appropriate condemnation to us unless we look to Christ for salvation.

The Terms of the New Covenant

Faith in Christ

Repentance

Baptism

Gift of the Holy Ghost

Receiving the Holy Ghost verifies that our end of the gospel covenant is being kept. Thus we are truly cleansed of all past sins and are worthy to have a God as our companion.

Like tithing, the terms of this covenant are in one sense the same for everyone, yet in another sense different for each according to individual ability. Christ requires from each of us the same percentage, 100%; all that we have. May 100% is different from other people’s, but Christ doesn’t require more than I can give and what I can give is sufficient. I neither need to be jealous of people who have or produce more (don’t try to do more than you can, D&C 10:4) nor should look down upon those who have or produce less.

Attitude

Christ’s judgment of our efforts is not based upon our performance or goodness but our attitude—the condition of our heart (broken heart, contrite spirit).

The Sacrament

Because conversion and repentance are not once-and-for-all and because we do not keep all the commandments all of the time, we need the sacrament.

In the sacrament prayer, “they are willing to take upon them the name of thy Son” is imperative because we will not keep all the commandments all of the time, but we must commit weekly to try to do just that. This is the desire of my heart.

The Acceptability of Committed Hearts

The gifts of the spirit are “given for the benefit of those who love me and keep all my commandments, and him that seeketh to do so.” It is the attitude of our hearts, not merely perfect obedience, that provides us with the Lords’ gifts.

SAVED BY GRACE

The gospel isn’t always fair—it’s merciful.

Some don’t like mercy because it seems too easy. In other words, “I can’t accept mercy because it doesn’t feel like justice.”

Hell receives power over individuals only to the extent and duration that are warranted for the payment of individual debts. It’s part of God’s plan (2 Ne. 9:27).

By definition, mercy can only be mercy if we don’t deserve it.

Grace

In the New Testament, grace refers to God’s attitude of goodwill that predisposes Him to act positively toward human beings.

We see a similar relationship between earthly parents and their children. Kids consume much more than they produce, yet parents are predisposed to treat them with favor.

The child’s entreaty “Please!” is an appeal for parental grace.

The term grace is also used to describe a quality that is responsive or reactive to human behavior. When spoken of in this sense, God’s favor or grace is not a preexisting given but is something that can be sought after, increased, decreased, or even lost completely by an individual’s own actions.

Saved by Grace

Latter Day Saints believe that the gospel covenant is provided by sheer grace, but it must be entered into by choice.

Did attaching a condition to grace destroy its character? Suppose someone offers you an all-expense-paid trip to Hawaii (grace), does requiring you to respond to the invitation by a specific date (work) nullify the graciousness of the gift? No!

Faith vs. Works

To insist that we can be saved by works alone insults the mercy Christ extended. And to say that we are saved by grace alone insults the justice of God and makes Christ the minister of sin.

The relationship between grace and works is that we are required to do what we are able to do, and Jesus Christ, the object of our faith, does what we are not yet able to do.

It is true that we cannot save ourselves by our works, but we can contribute something to the joint efforts of the partnership. The tern covenant implies that we must do something.

Two people riding on a tandem bicycle may not do the same amount of work, but if the weaker uses this fact as an excuse to pick up his feet, the arrangement goes from being a partnership to exploitation.

Doing all we can do demonstrates our sincerity and our commitment to the covenant.

Resisting Grace

Three reasons why believing we can save ourselves is not only misinformed but evil:

It places an impossible burden eventually leading to give up on God.

It keeps us from admitting our dependence on Christ and recognizing His role as Savior.

It perpetuates the arrogance that one is without imperfection, i.e. it’s pride.

In Moses 4:1 we are told that Satan insisted, “Surely I will do it; wherefore give me thine honor.” When we fail to admit our utter dependence on God, we are guilty of a satanic attitude.

My Yoke is Easy

Grace has eliminated every excuse but one: “I just don’t want to follow you; I prefer my sins to your kingdom.”

Some will not submit to Christ because they believe that doing so would make life too easy (Alma 37:46).

Some Fruits of Grace

It has the power to transform us, to give us a mighty change of heart.

MISUNDERSTANDING GRACE

The false doctrine of salvation by grace without commitment violates the terms of the gospel covenant by asking Jesus to do for me what I could very well do for myself—but don’t want to.

Certainly those who say, “I’m doing the best I can,” but then willfully break the commandments need to learn the difference between wanting righteousness and wishing they wanted righteousness (D&C 50:7-8).

Easy Grace

Grace doesn’t permit us not to serve, it simply states that we should not feel guilty for the service we cannot render.

The only proof that what God says is true comes through the private witness of the Spirit.

Gospel Superlatives

There are a great many superlatives used in the scriptures and the Church to exhort the Saints and describe their obligations: all our heart, our greatest desire, always, every, never, and so on. We must remember that applied to mortals these terms are aspirational—that is, they define our desires and set our goals—that in each case the circumstances of the individual determine what “all,” “the best,” or “the greatest” mean, and that “never,” “every,” or “always” are goals to be reached with the help of Christ through his atonement.

After All We Can Do

At first glance, we may think that grace is provided only after all we can do, but this is false, for we have received gestures of grace before we even come to this point (See 2 Nephi 25:23). Actually, this scripture denotes logical separateness rather than temporal sequence. We are saved by grace “apart from all we can do” or “regardless of all we can do.” “We are saved by grace, after all is said and done.”

Even the phrase “all we can do” is susceptible to a sinister interpretation as meaning every single good deed we could conceivably have ever done. But if this were so, none could qualify for the grace of God. If is precisely because we don’t always do everything we could have done that we need a savior in the first place. The emphasis should be “all we can do” as opposed to all he can do.

But when have I Done Enough?

The right question is “When is my offering acceptable to the Lord? When are my efforts acceptable for the time being?” You see, the answer to the former question, “When have I done enough?” is never in this life. Since the goal is perfection, the Lord can never unconditionally approve an imperfect performance.

When you enjoy the gift of the Holy Ghost and gifts of the Spirit, you may know that God accepts your efforts—for now—and that we are justified before God by our faith in Christ.

Giving Him Everything

As long as we won’t give up but endure to the end in the gospel harness, pulling toward the kingdom, our reward is sure.

False Perfection

The use of the word perfect as “unimprovable” is almost never its scriptural meaning.

In the New Testament the Greek word translated “perfect” is teleios. It means ripe, mature, ready, complete, whole, and so forth. An apple on the tree might be called teleios when it was ripe and ready to be picked, but that doesn’t mean it was an unimprovable apple. It might still have a worm in it.

Brigham Young explained perfection to be “…if they do the very best they know how, they are perfect…and justified.”

Then Why the Demand for More?

One purpose of the Church is to perfect the Saints. Since we make the most progress by working at the limits of our abilities, then no matter how much we do or how well we do it, the Lord—like the spotter in the gym—will always ask for more, will always seek improvement, will always push us toward perfection. We perform at the limits of our abilities (for that is where the real power is gained) and let God worry about the rest.

The “easiness” of the Savior’s yoke does not mean we can expect to be excused from the hard tasks of life. Rather his yoke is easy (a) because it makes what was formerly impossible (the yoke of the law of Moses) possible and (b) because he grants compensatory blessings and grace to help through the hard times.

Individual Perfection

Occurs someday after death.

The Comfort of Knowing

“Let us cheerfully do all things that lie in our power; and then may we stand still, with the utmost assurance, to see the salvation of God, and for his arm to be revealed.” (D&C 123:17; 106:8; Eph. 3:12.)

We must believe before we will feel the confirmation we’re looking for.

Trust Me

At times, when the panic of life threatens to paralyze us, we must believe Christ. We must hear his voice, “Calm Down! I’m your Father, and I love you. I’m not going to let anything happen to you. I’ve got you! You’re perfectly safe. Now relax and trust me, and I’ll teach you what you need to do.”

“LORD, HOW IS IT DONE?”

Now we must look at the Atonement from the perspective of the One who atones, of the Savior rather than of the saved.

The Divinity of Christ

First of all, Jesus was God, not only the Son of God or the Elder Brother, but God in his own right.

The Apostle Paul explains that Christ created all things and has the power to hold all his creations together (Col. 1:16).

During the events associated with the Atonement, God—in the person of God the Son, Jesus Christ—took moral responsibility for all the negatives—the suffering, pain, and death—that are a necessary part of the plan of God.

At times, the plan asks us to suffer; it asks some of us to suffer horribly. It is therefore only fair that the God who administers such a plan and who asks us to live by it should himself be willing to suffer under its provisions more than any of us.

In the gospel of Jesus Christ, there are no “fall guys.” For he who proposed the plan is the one who suffers the most under it. This gives him the moral right to say, “It is a good plan; it’s the right thing.”

Some critics have suggested that Christianity is just another religion of human sacrifice. The profound difference is that with human sacrifices the intent is that human beings suffer to reconcile God to humanity, while in Christianity God himself—Jesus Christ—suffers and dies to reconcile humanity to himself and to his Father.

The Humanity of Christ

The same Jesus Christ who is God the Son is also one of us. He was human in every respect (“in all things”)—right down to being tempted like other human beings. And because he personally has been tempted, Christ can empathize with us and help us to overcome temptation.

It doesn’t matter how patiently a bird might show me how to fly, or a fish might show me how to breathe underwater. I don’t have wings, and I don’t have gills. These cannot teach me because we are not the same being. Christ was genuinely human, so he could be the perfect example.

Being tempted, even being tempted greatly or over a long period of time, is not in itself a sin. We seldom choose what we will be tempted by, or how strong or how frequent our temptations will be. Still, as long as we resist them, we remain innocent. Thus, for the scripture to maintain that he “hath suffered being tempted” does not insult the Savior or detract from his moral perfection.

Vicarious Suffering

According to the scriptures, he knows more of the dark side than any of us. He suffered every negative. In the Garden of Gethsemane and on the hill of Calvary, Jesus took upon himself the sins and the pains of all the world.

Jesus Christ did not just assume the punishment for our sins—he took the guilt as well.

If Jesus had assumed only the punishment for our sins but not the sins themselves, then when the penalty was paid, we would merely be “guilty but forgiven,” instead of being sanctified through the Atonement, being perfect-in-Christ.

In a sense it would be correct to say that while Jesus committed no sins, he has been guilty of them all and knows intimately and personally their awful weight.

Is it possible that the Heavenly Father had really forsaken him? Yes, indeed. For Christ had become guilty of the sins of the world, guilty in our place. What happens to the rest of us when we are guilty of sin? The spirit withdraws from us, the heavens turn to brass, and we are left alone to stew in our guilt until we repent. (D&C 76:107.)

Below All Things

In Gethsemane and on Calvary, in his horrible suffering and death, the Savior descended below all things, just as in his resurrection he ascended above all things. Between those two events, Jesus Christ compassed either personally or vicariously the whole range of possible human experiences and circumstances from the worst to the best. He has been lower than the lowest of us and higher than the highest, so “that he comprehended all things.”

An Infinite Atonement

When Christ descended below all things, he crossed the line from the finite, that which can be measured, to the infinite. (2 Ne. 9:7.)

[Excerpts from the Scriptures]

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. . . Have ye not read this scripture; The stone which the builders rejected is become the head of the corner? [For] “This is my work and my glory, to bring to pass the immortality and eternal life of man.”

* * * *

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.

There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ.

* * * *

The beginning of the Gospel of Jesus Christ, the Son of God:

The angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son.

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; To be taxed with Mary his espoused wife, being great with child.

(And, in America, Nephi) cried mightily unto the Lord all that day, and the voice of the Lord came unto him, saying: Lift up your head and be of good cheer; for behold, the time is at hand, and on this night shall the sign be given; and on the morrow come I into the world. . .

And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. . .

And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

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For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.