The Atonement and the Book of Mormon

Continuing the study of Christ’s atonement from the teachings of the Book of Mormon, another question that the Book of Mormon answers about the atonement is this one: Who was the atonement for?  King Benjamin’s angel described a specific group who benefits from the Savior’s atonement this way: “His blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned” (Mosiah 3:11).  Mormon testified of a different group for whom the atonement was made: “He that saith that little children need baptism denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption” (Moroni 8:20).  The atonement of Christ was particularly made to satisfy justice for those who broke laws unknowingly.  But other prophets testified that these were not the only people for whom it was made; in fact, as Amulek testified: “all mankind must unavoidably perish” except “an atonement should be made” (Alma 34:9).  Jacob similarly testified in these words, “He suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam” (2 Nephi 9:21).  While this verse doesn’t specifically mention the atonement by name, it comes after his teaching of “an infinite atonement” and shortly before his declaration that the Holy One of Israel provides mercy “because of the atonement” (2 Nephi 9:7, 25).  The Book of Mormon’s message is that Christ performed His atonement, gave up His life by the shedding of His blood, for all the human race.  Perhaps Nephi put it most succinctly: “The atonement… is infinite for all mankind” (2 Nephi 25:16). 

               Another crucial question about the atonement of Christ that the Book of Mormon addresses is this: Why was the atonement performed?  In one answer to that question, the prophets testified that we would be lost without it.  Jacob declared to Sherem: “I know if there should be no atonement made all mankind must be lost” (Jacob 7:12).  Abinadi similarly taught Noah and his priests, “Salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish” (Mosiah 13:28).  Amulek gave a similar witness: “For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made” (Alma 34:9).  Aaron also declared our hopelessness without Christ’s atonement: “There could be no redemption for mankind save it were through the death and sufferings of Christ, and the atonement of his blood” (Alma 21:9).    

               But what is this “redemption” from?  In what way would be lost or perish without the Savior’s atonement?  Other prophets testified that we are redeemed from death, physical and spiritual, because of the atonement.  For example, Alma testified to Corianton that “the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God” (Alma 42:23).  Jacob bore witness in similar terms: “God raise you from death by the power of the resurrection, and also from everlasting death by the power of the atonement, that ye may be received into the eternal kingdom of God” (2 Nephi 10:25).  Jacob also testified of the perpetuation of physical death without the atonement: “Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more” (2 Nephi 9:7).  The atonement of Christ saves us from being physically dead forever—it enables the resurrection—and it saves us from spiritual death because we are brought back into the presence of God.  Understanding our hopeless state without Christ and his atonement, Jacob declared, “O the wisdom of God, his mercy and grace!” (2 Nephi 9:8)