[Footnote B: Doc. & Cov. Sec. xix:4, 16-18.]
But on the other hand if high values for the great and important things enumerated above could only be secured by the severity of suffering that attended upon the Atonement made by the Christ, then, I say, and I trust with becoming reverence, that they were worth all that even the Christ by his blessed suffering paid for them.
5. The Atonement a Voluntary Offering: Another thing may be urged in justification of the severity of the plan of redemption through the Atonement—it was a voluntary act; and no one was compelled to undertake the terrible mission unless he himself elected to do so. "Whom shall I send," asked God the Father, after he had explained the necessity of a Redeemer for man in the earth-scheme of things.[A] "Whom shall I send? And one answered like unto the Son of man, saying, 'Here am I, send me.'" The act was voluntary. Indeed the glory of the Atonement as well as the justification for its severity depend upon its being so. "Therefore doth my father love me," said the Christ, "because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down and I have power to take it again. This commandment have I received of my Father."[B] And when one would have defended him by physical force the Christ bade him put up his sword, saying, "Thinkest thou that I cannot now pray to my father and he shall give me more than twelve legions of angels?" That is, to deliver him from his captors. "But," he added, after declaring the possibility of his deliverance by legions of angels, "how then shall the scriptures be fulfilled, that thus it must be?"[C]
[Footnote A: See Lesson VI.]
[Footnote B: John x:17, 18.]
[Footnote C: Matt. xxvi:53, 54.]
6. Lesson Taught by Severity of the Atonement: Let the severity of the Atonement impress men with one very important truth, viz., that breaking up the harmony of the moral government of the world is a serious, adventurous, and dangerous business, even though when necessary to bring about conditions essential to the progress of Intelligences; and more serious when man in his presumption and apostasy from God, of his own perverse will, to gratify his ambition, or pride or appetite or passions, violates the law of God and breaks the union between himself and Deity. That is serious; and how difficult it is to re-establish that union, to purchase forgiveness for that sin! How hard it is to make amends to the majesty of God, dishonored by man's individual transgression of divine law—let the severity of the Christ's Atonement for man's sin bear witness; for it required all that the Christ gave in suffering and agony of spirit and body, to lay the grounds for man's forgiveness and reconciliation with God.
The severity of the Atonement should impress men with the fact that we live in a world of stern realities; that human actions draw with them tremendous consequences that may not be easily set aside if the actions in which they have their origin are wrong.
Moral laws have their penalties as physical laws have their consequences; there could be no moral laws without penalties; and penalties of laws must be enforced, else laws are mere nullities. Violations of moral law are attended by shame and suffering; suffering is the consequence or the penalty of violating divine, moral law; and the penalty must be paid, either by the one sinning or by another who shall suffer vicariously for him.
This brings us to one of the great questions inseparably connected with the Atonement. Can there be such a thing as vicarious suffering? And can the vicarious suffering of an innocent victim pay the debt to justice due from one who is guilty of the transgression of law?