Some of the teachings found therein are found nowhere else in the scriptures.  These chapters cannot be slighted but must be examined carefully by anyone seriously desiring to understand the atonement.  Indeed, grasping the message found within Alma 's teachings can have a profound influence upon the life of any who searches these verses with faith and a prayerful heart.

The Setting

It is appropriate to keep in mind the setting in which this counsel was given as well as the problem Alma was addressing.  Recall that as part of his attempt to thwart the spread of wickedness generated by the establishment of the order by Nehor among the Nephites, Alma gave up his chief judgeship and “confined himself wholly to the high priesthood of the holy order of God, to the testimony of the word, according to the spirit of revelation and prophecy” (Alma 4:20).  He then began visiting the various branches of the Church among the Nephites where he preached “the word of God unto them” ( Alma 4:19). 

Alma began this special mission “first in the land of Zarahemla, and from thence throughout all the land” ( Alma 1:1) in the ninth year of the reign of the judges ( Alma 4:20; 8:1-2).  That same year he sojourned to the church in Gideon ( Alma 6:7-8). 

After ministering to the saints of Gideon and following a brief rest, Alma ministered to Melek ( Alma 8:3-5) and then Ammonihah ( Alma 14:23) in the tenth year.  By the fourteenth year he ventured to Manti ( Alma 16:12-17:1).  Finally, he journeyed to Zoram by the end of the seventeenth year ( Alma 30:6 through 35:12). 

Alma knew his visit to the Zoramites would be difficult, for they had developed a form of religion that resembled little of the gospel they had abandoned.  Therefore, he took a number of able companions with him to aid in the recovery of this branch of the Church.  Included in this company were three of the four sons of Mosiah — Ammon, Aaron, Omner — as well as Amulek and Zeezrom, the wicked lawyer of Ammonihah who had been converted through Alma and Amulek's teachings.  He also took two of his three sons as well, namely Shiblon and Corinanton (see Alma 31:6-7).

Unfortunately, the mission ended disastrously.  While in Zoram, Corianton, forsook “the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel.”  When the Zoramites saw Corianton's conduct, they refused to believe the words of Alma or any of the others who attended Alma (see Alma 39:3, 11). 

Alma was devastated. Corianton's actions had not only placed his own salvation in jeopardy but also abrogated the work of the Lord among the Zoramites.  What could Corianton had been thinking?  How could he have allowed himself to commit such a terrible sin with such disastrous consequences? 

A close examination of Alma 's teachings to his wayward son reveals the root cause of Corianton's problem.  Corianton had succumbed to the religious philosophy of Nehorism.  Since Alma 40-42 are so far removed from the initial establishment of Nehorism in Alma 1, it is important to briefly review the teachings of Nehorism.  Then we will be in a better position to understand both Corianton's problem and Alma 's response.

Nehorism's Effects on Alma's Household

Recall that Nehor established a religious order based on a belief in God.  He taught that God had created all men and would also "redeem all men," for "in the end, all men should have eternal life" ( Alma 1:4).  How God would redeem all men is not stated but they did not believe it was through the atonement of Jesus Christ.  Rather, God, himself, would “save all men” (see Alma 21:4-8). 

Repentance was not a prerequisite to salvation, therefore, they did not “believe in the repentance of their sins”( Alma 15:15; also 21:6).  Therefore, they did not believe it mattered what a man did in this life — good or bad — in the end he would have happiness restored to him.  Ironically, those following Nehorism also did not believe that it was possible to know “things to come” ( Alma 21:8). 

It is evident from Alma 's teachings to his son that Corianton had bought into this religious thought.  We find that Corianton struggled with the necessity of Jesus Christ ( Alma 39:15-19).  

We also learn that he believed that good would be restored for evil ( Alma 41:1, 10-15; 42:30).  Further, from Alma 's discussion of justice and mercy, we understand that Corianton did not understand the necessity of repentance (see Alma 42).  Because of these doctrinal misunderstanding's, Corianton justified committing sin, even of an abominable nature (see Alma 42:29-30).

Alma , As a Righteous Parent

Despite Alma 's best efforts, Nehorism continued to erode the spirituality of many members of the Church.  And now it was affecting his own family. “Alma,” Mormon records, “being grieved for the iniquity of his people, yea for the wars, and the bloodsheds, and the contentions which were among them; and having been to declare the word, or sent to declare the word, among all the people in every city; and seeing that the hearts of the people began to wax hard, and that they began to be offended because of the strictness of the word, his heart was exceedingly sorrowful.” 

With one of his own children being effected by the growing tide of wickedness among the Nephites, Alma focused his attention on his sons in order to teach them.  “Therefore,” Mormon observed, “he caused that his sons should be gathered together, that he might give unto them every one his charge, separately, concerning the things pertaining unto righteousness” ( Alma 35:15-16)

After counseling with Helaman (Alma 36-37) and Shiblon (Alma 38), Alma turned his attention to wayward Corianton.  Alma 's dealings with Corianton's sinful behavior illustrates some of the masterful parenting techniques that every parent in Zion should employ, particularly with regards to dealing with a wayward child.  Before examining the remarkable teachings Alma gave to his son on this occasion, it is instructive to look at a few of the parenting techniques demonstrated by Alma with regards to Corianton.

Truly, Alma exemplified the council given the present-day Church regarding both the righteous use of priesthood and proper parenting: “No power or influence can or ought to be maintained by virtue of the priesthood [or parenthood], only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile — reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy; that he may know that thy faithfulness is stronger than the cords of death” (D&C 121:41-44). 

Note the following, particularly as it relates to Alma 's dealings with Corianton:

First, Alma demonstrated “love unfeigned” by taking the time to instruct each of his sons.  Further, he demonstrated his love by speaking to them individually. 

Mormon tells us, “Therefore, he caused that his sons should be gathered together , that he might give unto them every one his charge, separately , concerning the things pertaining unto righteousness” ( Alma 35:16; emphasis added).  By so doing, he did not embarrass Corianton in front of his older brothers when he reprimand him. 

Further, he demonstrated his love for Corianton by calling him to the work again (see Alma 42:31).

Second , Alma was able to recognize what Corianton's problem was and thus he was able to discipline with “pure knowledge.”  Corianton's problem was not simply lust .  Rather, his problems stemmed from doctrinal misunderstandings that led him to justify sin.   Note that each of the main topics Alma discussed with Corianton came as the result of what he perceived Corianton's misconceptions were:

• “Now my son, here is somewhat more I would say unto thee; for I perceive that thy mind is worried concerning the resurrection of the dead” ( Alma 40:1; emphasis added).
• “And now, my son, I have somewhat to say concerning the restoration of which has been spoken; for behold, some have wrested the scriptures, and have gone far astray because of this thing. And I perceive that thy mind has been worried also concerning this thing. But behold, I will explain it unto thee” ( Alma 41:1; emphasis added)
• “And now, my son, I perceive there is somewhat more which doth worry your mind, which ye cannot understand — which is concerning the justice of God in the punishment of the sinner; for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery” (Alma 42:1; emphasis added).

How was Alma able to perceive Corianton's problem and thus discipline with “pure knowledge”?  The answer is important.  Alma was able to perceive his son's problems through the spiritual gift of discernment.  “Oh, that we all had such power of discernment,” stated Elder James E. Talmage. “That is a gift of the Spirit, to which we are entitled and we will have it as we live for it.”   

Elder Stephen L. Richards, a member of the Quorum of the Twelve Apostles at the time, taught that this gift “arises largely out of an acute sensitivity to impressions–spiritual impressions, if you will — to read under the surface as it were, to detect hidden evil, and more importantly to find the good that may be concealed.”   “This gift comes,” said President James E. Faust, “undeviatingly by personal revelation to those who strive to obey the commandments of the Lord and to follow the counsel of the living prophets.”  

Alma qualified to have the gifts of the Spirit through personal worthiness.

Third , Alma “reproved” Corianton “with sharpness.” 

Elder H. Burke Peterson clarified what is meant by “sharpness.”  Said he, “Reproving with sharpness means reproving with clarity, with loving firmness, with serious intent. It does not mean reproving with sarcasm, or with bitterness, or with clenched teeth and raised voice.  One who reproves as the Lord has directed deals in principles, not personalities. He does not attack character or demean an individual.”  

Alma spoke clearly and precisely to his wayward son.  Alma rebuked the sin while not attacking the sinner.  His desire was only to save the sinner, in this case, his son.  He further reproved his son by teaching correct principles.  Using a principle based discipline over a behavioral based discipline is much more effective.  As Elder Boyd K. Packer has often stated, “Doctrine can change behavior quicker than talking about behavior will.”

Fourth , Alma used “persuasion” to help discipline Corianton.  The gift of discernment gave Alma “pure knowledge” regarding Corianton's doctrinal misunderstandings.  He used doctrinal persuasion to correct his son's misconceptions.

Alma 's parenting techniques proved successful with Corianton for we are told he was once again “called of God to preach the word unto“ the Nephites — a call he accepted. 

Mormon recorded: “And now it came to pass that the sons of Alma did go forth among the people, to declare the word unto them. And Alma , also, himself, could not rest, and he also went forth.  Now we shall say no more concerning their preaching, except that they preached the word, and the truth, according to the spirit of prophecy and revelation; and they preached after the holy order of God by which they were called” (Alma 43:1-2).

The Coming of Christ

Having placed Alma 40-42 within its proper context, we will now turn our attention to the teachings of Alma to Corianton within these chapters.  The doctrinal instruction Alma gave to Corianton actually begins at the end of chapter 39.  After chastening Corianton regarding his moral laxity ( Alma 39:1-11), Alma began to correct his son's doctrinal misunderstandings that led him to commit such an abominable act. The first area of doctrinal misunderstanding Alma addressed concerned “the coming of Christ” ( Alma 39:15-39).

Contradicting Nehoric doctrine, Alma clearly taught that only through Christ will mankind be saved.  “Behold, I say unto you,” Alma explained, “that it is he that surely shall come to take away the sins of the world; yea, he cometh to declare glad tidings of salvation unto his people” ( Alma 39:15).  Indeed, this is the heart and core of the ministry that Alma and his son's had been called to (see Alma 39:16).

But Corianton, having been swayed by Nehoric beliefs, silently questioned “why these things should be known so long beforehand” ( Alma 39:17).  Perceiving his son's disbelief, Alma responded by asking a series of questions:

These questions are aimed at the nature of God.  “God is no respecter of persons,” the Apostle Peter taught, “but in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34-35).  It has never been the intention of the Lord to keep his children in the dark.  Rather, as the Prophet Amos, taught the iniquitous children of Israel , “Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7). 

The Lord's secrets have always included teaching His plan to his children.  The purpose of the plan was to bring His children into a condition of happiness.  Therefore, Alma sometimes referred to this plan as “the great plan of happiness” ( Alma 42:8, 16). 

But, unlike Nehoric beliefs, this plan was predicated upon the atonement of Jesus Christ through which mankind would be redeemed from their sins.  Therefore, Alma generally referred to the plan as “the plan of redemption” (Alma 12:25-33; 39:18; 42:11, 13; see also Jacob 6:8; Alma 17:16; 18:39; 22:13; 29:2; 34:16, 31), or “the plan of salvation (Alma 42:5; see also Jarom 1:2; Alma 24:14; Moses 6:62), or “the plan of mercy” (Alma 42:15). 

The plan was first made known unto God's children through Adam (Moses 5:4-12, 58-59; 6:51-68; Alma 12:22-37).  It was also made known to every prophet from Adam until Alma .  In fact, Alma told Corianton, “this was the ministry unto which ye were called, to declare these glad tidings unto this people, to prepare their minds; or rather that salvation might come unto them, that they may prepare the minds of their children to hear the word at the time of his coming” ( Alma 39:16).

The Spirit World and Resurrection

Corianton was confused about certain aspects of this plan.  Through the gift of discernment, Alma “perceived” what these concerns were.  “Now my son,” Alma said, ”here is somewhat more I would say unto thee; for I perceive that thy mind is worried concerning the resurrection of the dead” ( Alma 40:1). 

Based upon Alma 's response, it appears that some of the questions Corianton had regarding the resurrection were:  When does the resurrection occur?  What happens to men when they die?  What does the resurrected body consist of?  What will be restored to man upon resurrection?

Alma began his response saying that there was no resurrection “until after the coming of Christ” for Christ “bringeth to pass the resurrection of the dead” ( Alma 40:2-3).  So what happens to the soul between death and resurrection?  Alma answered: “Now, concerning the state of the soul between death and the resurrection — Behold, it has been made known unto me by an angel, that the spirits of all men, as soon as they are departed from this mortal body, yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life” (Alma 40:11).

What is meant by the phrase, “taken home to that God who gave them life”?  President Harold B. Lee explained:

Continuing his discussion with Corianton, Alma taught that upon death there is a separation of righteous and wicked spirits.  “The spirits of those who are righteous,” he said, “are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow.” 

The wicked, on the other hand, “who are evil — for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house--and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil” (Alma 40:12-13).

After Christ's birth, death, and resurrection, Alma explained, “there is the first resurrection ... of those from the days of Adam down to the resurrection of Christ” ( Alma 40:16, 18).  Alma was not sure whether both wicked and righteous would be resurrected at this time (see Alma 40:19).  [However, we know from a modern revelation that the wicked will not be resurrected until at the end of the millennium (D&C 88:100-101)]. 

Nevertheless, Alma , taught, eventually all will be resurrected and stand before God to be judged.  “And then shall the righteous shine forth in the kingdom of God .  But behold, an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and no unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup” (Alma 40:25-26).

So it does matter what a man does in this life??     

The Law of Restoration

This resurrection, he said, is also called a restoration, “the restoration of those things of which has been spoken by the mouths of the prophets” ( Alma 40:22).  It is true that it is a restoration of body and soul, “yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame” ( Alma 40:23).  But this restoration is much more than that!

The concept of restoration troubled Corianton.  Discerning this, Alma said: “And now, my son, I have somewhat to say concerning the restoration of which has been spoken.”  Obviously speaking of those who had been influenced by Nehorism, Alma continued, “for behold, some have wrested the scriptures , and have gone far astray because of this thing.”  An interesting statement!  They wrested the scriptures regarding the doctrine of resurrection or restoration?  In what way?  The answer lies in Alma 's response.  Alma continued, “And I perceive that thy mind has been worried also concerning this thing.  But behold, I will explain it unto thee” ( Alma 41:1; emphasis added). 

“The plan of restoration,” he observed, “is requisite with the justice of God; for it is requisite that all things should be restored to their proper order” ( Alma 41:2).  To understand this statement, we must ask: What is justice?  Justice is built on the premise that every action must have a corresponding consequence. 

Therefore, Alma said, “it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.  And if their works are evil they shall be restored unto them for evil” ( Alma 41:3-4).  As stated in the True to the Faith booklet, “Justice is the unchanging law that brings consequences for actions.”

Often justice is looked at in a negative light.  But the reality is, justice works for us or against us.  Justice demands that good consequences must be restored for good works while evil consequences are restored for evil works.  “Therefore,” Alma taught, “all things shall be restored to their proper order, every thing to its natural frame — mortality raised to immortality, corruption to incorruption — raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other — the one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh” (Alma 41:4-5).

This is was what Nehor and his followers had “wrested” or twisted in their desire to justify sin.  They believed God would restore happiness for wickedness.  Therefore, they believed, it did not matter what one does in life — or what sins he or she commits — in the end, God would redeem and restore happiness to each of his children. 

But this is a pernicious view of the justice of God.  If one has committed sin, justice demands that there be repentance of that sin.  If so, then good can be restored for good, otherwise, evil will be restored for evil.  Accordingly, Alma explained to Corianton that he who has “repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.”  Only “these,” he said, “are they that are redeemed of the Lord” (see Alma 41:6-7).

Alma then warned Corianton, “And now behold, my son, do not risk one more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin.  Do not suppose , because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness” ( Alma 41:9-10; emphasis added).

In reality, he continued, “the word restoration more fully condemneth the sinner, and justifieth him not at all” for “the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish — good for that which is good; righteous for that which is righteous; just for that which is just; merciful for that which is merciful” (Alma 41:13, 15). 

“Therefore,” Alma urged, “see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again.  For that which ye do send out shall return unto you again, and be restored” ( Alma 41:14-15).

The significance of law of restoration as it relates to the doctrine of resurrection has been reiterated by prophets in our day.  For example, in April 2000 General Conference, Elder Dallin H. Oaks of the Quorum of the Twelve taught:

Justice and Mercy

As the discussion continued, Alma discerned that Corianton was troubled about the justice of God.  “And now, my son,” Alma said, “I perceive there is somewhat more which doth worry your mind, which ye cannot understand–which is concerning the justice of God in the punishment of the sinner; for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery.  Now behold, my son, I will explain this thing unto thee.” ( Alma 42:1-2).

Corianton had bought into the perverted view of justice asserted by Nehor and his followers.  It seems that since the time of Adam, there have always been those who believe and teach that God will not really punish sinners, whether they are followers of Nehor or like those in our day who believe that God has unconditional love.

Then what about God's love? Does this mean the Lord does not love the sinner?  Of course not.  Divine love is infinite and universal. The Savior loves both saints and sinners.  The Apostle John affirmed, ‘We love him, because he first loved us' (1 John 4:19).” 

Further, “God declared that His work and glory is ‘to bring to pass the immortality and eternal life of man' (Moses 1:39).  Thanks to the Atonement, the gift of immortality is unconditional (see Acts 24:15; 1 Cor. 15:22; Alma 12:8; D&C 76:17; Joseph Smith Translation, John 5:29). 

The greater gift of eternal life, however, is conditional (D&C 14:7).   In order to qualify, one must deny oneself of ungodliness ( Moroni 10:32; Joseph Smith Translation, Matt. 16:26) and honor the ordinances and covenants of the temple (see D&C 132:19).   The resplendent bouquet of God's love — including eternal life — includes blessings for which we must qualify, not entitlements to be expected unworthily. 

Sinners cannot bend His will to theirs and require Him to bless them in sin (see Alma 11:37).  If they desire to enjoy every bloom in His beautiful bouquet, they must repent.”  (“Divine Love,” Ensign , Feb. 2003, pp. 20 ff)., they proclaim, ”Eat, drink, and be merry; nevertheless, fear God — he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God” (2 Nephi 28:8).  Those who believe this do not understand the reality of God or the nature of eternal law.

Alma began his instruction on the justice and mercy of God with the fall of Adam.  After Adam and Eve were driven from the garden, he said, cherubim were placed on the east end to keep them from partaking of the fruit of the tree of life.  This was so because man, by their own experience, “had become as God, knowing good and evil” ( Alma 42:2-3). 

Thus, according to the law of justice, they were subject to the consequences of their actions which were as “eternal also as the life of the soul” ( Alma 42:16; see also 2 Nephi 9:7).  That is to say, “if Adam had put forth his hand immediately, and partaken of the tree of life, he would have lived forever' in a state of spiritual death ( Alma 42:5).

The result of the fall was that “our first parents were cut off both temporally and spiritually from the presence of the Lord” ( Alma 42:7).  Though the physical body became subject to physical death, the spirit “could never die” but would be eternally cut off from the presence of God.  The fall effected Adam and Eve's posterity. 

Therefore, “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” (Alma 42:9; emphasis added). 

Supporting the reality of this statement, Elder Richard G. Scott of the Council of the Twelve Apostles testified:

Alma continued, “Now behold, it was not expedient that man should be reclaimed [i.e., the unconditional redemption through resurrection] from this temporal death” immediately after the fall “for that would destroy the great plan of happiness” ( Alma 42:8).  Why?  Men “had become carnal, sensual, and devilish, by nature,” therefore, according to justice, carnal, sensual, and devilishness should be restored to them upon their resurrection. 

Since man had been “cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death.”  This redemption was conditional.  Man must repent or suffer the eternal consequences of their sins.  Therefore, this life became a “probationary state ... a state for them to prepare; it became a preparatory state” ( Alma 42:8-10).

Alma reminded Corianton, “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.  And now, there was no means to reclaim men from this fallen state, which man had brought upon himself because of his own disobedience; therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men 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” ( Alma 42:11-13).

Alma explained further.  Sin is the violation of eternal law.  Therefore, “How could [men] sin if there was no law?  How could there be a law save there was a punishment?  Now, there was a punishment affixed, and a just law given.”  Because of this, men suffer a “remorse of conscience” ( Alma 42:17-18).  “If there was no law given,” Alma reasoned, “if men sinned what could justice do, or mercy either, for they would have no claim upon the creature?” 

But the fact is, “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 42:21-22).

Elder Dallin H. Oaks, explained Alma 's teachings in these words:

Elder Oaks continued, “The justice of God holds each of us responsible for our own transgressions and automatically imposes the penalty.  This reality should permeate our understanding, and it should influence all our teachings about the commandments of God and the effect of individual transgressions.  Can man in and of himself overcome the spiritual death all mankind suffers from the Fall, which we bring upon ourselves anew by our own sinful acts?  No!  Can we ‘work out our own salvation'?  Never!  ‘By the law no flesh is justified,' Lehi explained (2 Nephi 2:5).  ‘Salvation doth not come by the law alone,'Abinadi warned (Mosiah 13:28).  Shakespeare had one of his characters declare this truth: ‘In the course of justice, none of us should see salvation: we do pray for mercy' ( The Merchant of Venice , act 4, scene 1, lines 196-197).”

The needed mercy to satisfy eternal justice comes through the atonement of Jesus Christ.  Alma elaborated: “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” (Alma 42:15). 

Alma testified that mercy is granted only to the repentant: “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.  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 42:23-24).

Again, Elder Oaks elaborated Alma 's teachings:

The atonement of Christ, Alma told Corianton, was “prepared from the foundation of the world” for God foreknew that man would fall and become subject to the eternal law of justice.  Therefore, he said, God's plan of happiness brought about “the salvation and the redemption of men” if they accept the atonement and repent of their sins, or “their destruction and misery” if they reject the Lord's redemption and do not repent ( Alma 42:26).

He concluded his instruction to Corianton by admonishing him “that ye should deny the justice of God no more.  Do not endeavor to excuse yourself,” he warned, ”in the least point because of your sins, by denying the justice of God.”  Rather, he urged, “I desire that ye should let these things trouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance.” 

Finally, he admonished Corianton to “let the justice of God, and his mercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in humility” (Alma 42:29-30).

Conclusion — The Great Plan of Happiness

In Alma 39-42, Alma referred the plan of God as the plan of redemption (39:18; 42:11), the plan of restoration (41:2), the plan of mercy (42:31), the plan of salvation (42:5), and the great plan of happiness (42:8,16).  In one sense, the plans of redemption, restoration, mercy, and salvation could be considered various parts of “the great plan of happiness.”  Joseph Smith once wrote: “Happiness is the object and design of our existence; and will be the end thereof, if we pursue the path that leads to it; and this path is virtue, uprightness, faithfulness, holiness, and keeping all the commandments of God.”  

In order to bring about our happiness, Heavenly Father instituted “the great plan of happiness.”  We were first placed upon the path of happiness when our Heavenly Parents gave birth to our spirits, endowing us with divine potential.  In our premortal existence, we pursued the path that leads towards happiness by keeping the commandments of that existence. 

An essential part of the great plan of happiness required that we leave the presence of God and come to this mortal existence where we would come into direct contact with evil and its consequences.  This was requisite for our happiness, “for if [we] never should have bitter [we] could not know the sweet” (D&C 29:39; emphasis added.  Also see 2 Nephi 2:11-13).  Knowing we would sin, the Author of the great plan of happiness provided a “plan of mercy,” a “plan of redemption,“ or a “plan of salvation,” which provided a way for us to escape the consequences of sin through the atonement of Jesus Christ.   

Through the plan of redemption, the law of justice — which demands the eternal consequences of the violation of eternal laws — is satisfied through the infinite sacrifice of Jesus Christ.  This makes possible the plan of mercy wherein the atonement may be extended to every one who will exercise faith in the atonement of Jesus Christ and repent of their sinful actions.  This qualifies them for a “remission of sins by baptism, and by fire, yea, even the Holy Ghost” (D&C 19:31).  Through the plans of redemption and mercy, men may be saved from the eternal consequences of their sins.  Thus these plans are rightfully called the “plan of salvation.”

With the law of justice satisfied, we are free to continue our growth towards happiness by making choices that will produce eternal happiness.  In so doing, the law of justice — negatively looked upon by the sinner — now becomes our friend.  How?  As the plan of happiness incorporated the plans of redemption and mercy, so it also included a plan of restoration ( Alma 41:2). 

Accordingly, “it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good” (Alma 41:3).  Therefore, justice demands that those who obey the laws of the gospel will have their righteous acts restored to them. 

Alma 's message to his son, Corianton, was that only through repenting of sinful actions and obedience to the laws of God will happiness be restored to him in the resurrection.  This is the great “law of the harvest.”  As Paul taught, “whatsoever a man soweth, that shall he also reap” (Galatians 6:7).  If one sows seeds of sin, he will reap misery.  If, however, he sows seeds of righteousness, he will reap happiness.  To sow seeds of righteousness requires that we trust in God and His prophets, therefore, “whoso trusteth in the LORD, happy is he” (Proverbs 16:20). 

It is my sincere hope that we may all trust in God and His prophets and sow seeds of righteousness that happiness may be restored to us in the resurrection.