Abraham

The account of Abraham might well be considered the ultimate proactive, productive, positive utilization of the gift of free agency. Here was a man living in a depraved world who took full advantage of the opportunity God extends to all his children to rise above the crowd to unusual eternal accomplishment. Not content merely to be more diligent than his worldly neighbors, Abraham demonstrated willingness and energy such than in some respects he was considered unequaled among humans. Such stature is demonstrated in his exclusive titles, among them The Friend of God and Father of the Faithful.

First Abraham had to be spiritually sensitive such that he could recognize that there was a way of life significantly better than his. This recognition is represented in the scripture in which he says, "Finding there was greater happiness and peace and rest for me…" (Abraham 1:2) When he discerned that there was more to be found, he decided that this was desirable.

Next of course Abraham determined to follow through with this newfound knowledge. He studied the gospel until he understood the principles involved. He knew that in order to obtain specific objectives, specific things were required. (See D&C 130:20-21) He learned the laws and requirement for the blessings promised by God. Then he set out to obtain them, as he continues his story commenting "I sought for the blessings." (Abraham 1:2) ¹

No one forced Abraham to change, no one told him he must improve his life. The effort, both spiritual and physical, was completely voluntary.

Gospel Availability

A key lesson for us in this drama is that of gospel availability. Abraham learned of God's everlasting covenant extended to His children. This was the gospel of Jesus Christ, which Adam and Eve, Enoch, and Noah followed and obeyed. Abraham, in that place and time of wickedness, by seeking out and adhering to this gospel covenanting, reintroduced the blessings of exaltation. We generally describe this by saying that he opened a new gospel dispensation.

Apparently, a particularly striking point of this religious system Abraham discovered, and shared with the people he came in contact with, was the availability of salvation regardless of one’s station in life. In other words, the gospel of Jesus Christ, of which Abraham became a champion, taught (as his story demonstrates) that any person who desires exaltation may obtain it through the atonement of Jesus Christ. Achievement of this eternal reward through repentance is not restricted in any way; only obedience limits what level of eternal reward one reaches, only personal decision determines limitation. This is the logical extension of true agency.

To those of us who grow up in a society where self-determination is a fundamental tenant, the significance of this concept is not readily apparent. However, in the Old World, certainly the Middle East of Old Testament times, religious and even social beliefs were often restrictive in this respect. Whether one was able to participate fully in spiritual association and worship could depend on class, lineage, nationality, ethnicity, political connection, or any other of a number of criteria. Religious dogma might preach that whether one could gain an eternal reward would depend on belonging to a priestly caste, admission to a particular order, or the fortune of having a religious ruler willing to intercede on behalf of subjects.

In contrast with these deeply embedded beliefs, the gospel of Christ to which we adhere is called a tolerant religion. This means it embodies a belief in universal salvation, that salvation is universally available; simply put, all humans have equal opportunity to reach the same level of eternal deliverance depending solely on their religious effort and their receiving the gift of the atonement.

Tolerant Religion

Theologians typically divide religions into three levels or degrees, (1) magical, (2) sacrificial, and (3) tolerant.² The lower two, magical and sacrificial, are actually considered incomplete religions, or pseudo-religions. Only a tolerant religion is considered a true or whole religion.

A religious system based on magic tries to manipulate the natural world around us by para-physical means. A code of sacrifice attempts to coerce or plead with the elements to act according to human desire. Only an upper-level religion (or true religion) assign human agency a major role.

Religion is defined as a doctrine or philosophy accompanied by a system of rituals or ordinances. To be defined as tolerant, a religion must accept universal salvation in both its dogma and practices. Worship must be open to all, and spiritual deliverance must be offered to everyone.

This definition of higher religion, which by the way, is outlined by non-LDS scholars, is most intriguing. In a sense its very articulation reflects the greater value we call the golden rule. To be an adherent of true religion, one must believe in a salvation that is open and available to all. In other words, only those who are tolerant of others have access to all that religion has to offer. As soon as one becomes miserly and restrictive with their religion, it ceases to be a religion, but devolves to magic or meaningless sacrifice. Only the tolerant receive the tolerance of the higher being called God. God truly will judge us as we judge others. And God is only able to promulgate such a religion among tolerant people.

The Church of Jesus Christ is an organization of inclusion, not exclusion. However, to those around members, whether our next door neighbor today or the nations of ancient Israel, this sometimes does not seem to be the case. Since our religion calls for us to live lives of greater righteousness than what is considered average in the world, we naturally distance ourselves from the lifestyle considered the norm. The challenge which Abraham faced (as we all do) is to ensure that the message of tolerance our religion promotes is communicated in the spirit of love to our neighbors. As we forge ahead of the world, we need to invite others to join us in leaving the evil influences behind.

Rights vs. Responsibility

This gospel doctrine lesson emphasizes the connection between rights (or blessings) and responsibility (our duties, our obligations). As previously stated, Abraham's discovery of the blessings of the gospel included the realization that certain laws must be obeyed to obtain certain blessings. (Again see D&C 130:20-21)

In our day, when political action committees and various rights groups agitate on behalf of nearly every conceivable thing, responsibilities are not only glossed over or ignored, but seldom if ever connected to rights.

We claim a religion that goes even beyond tolerance to a fourth and higher level of religion, one of sainthood and fellowship with God. It is revealing indeed that Parley P. Pratt, when authoring his overview of our religion (our doctrine), chose to call it Key to the Science of Theology. That title alone serves notice that we consider this link between rights and responsibility to be eternal and established of God. Just as laws exist in science that virtually guarantee certain results when prescribed formula are followed, so we can achieve eternal results when following God's laws. The tolerant religion of many peoples nowadays states that passive faith is enough and we are saved by grace alone. We need look no further than the second principle of the gospel, that of repentance, to see that this is not so. The Latter-day Saint concept of repentance demonstrates that we must work out our individual salvation, as Abraham did, if we hope to reach celestial glory. Works are a vital part of faith. In particular, those of us who have entered into the Abrahamic Covenant through baptism have very specific responsibilities; fulfilling those duties naturally will bring us the "greater blessing" Abraham sought for and passed on to his posterity.³

A New Life

It has been noted that Abraham's journey from the land of his birth in Ur through the lands between and on to the Promised Land is symbolic of eternal progression, specifically his progression through the varying levels of gospel commitment and blessing. Some even go so far as to compare Ur with a telestial world, such as the one in which we now live, their initial destination of Haran with a terrestrial sphere, and the ultimate goal of Palestine with a celestial life.

In light of this analogy, it is interesting to note that some of those who accompanied Abraham did not continue on to the Promised Land. They were obviously willing to join him in his exodus from the evil of Ur, but once arriving in the more secluded and probably less worldly regions around Haran, they became content with the spiritual improvement in their lives thus far, and declined the opportunity to go further. No doubt Abraham counseled and pleaded with them for their continuance, but eventually he had to move on without them.⁴ We too should encourage and plead with loved ones, but find that all may not want to move ahead with us.

While we may need to move beyond others spiritually, the Lord does not usually have us move into the desert or the wilderness, but asks us to continue to live in the world while remaining apart from its evil. Abraham too had this challenge. He lived neighbor to the nations of Sodom, Gomorrah, Admah, Zeboiim, Bela, and Gerar, among the Kenites, Kenizzites, Kadmonites, Rephaims, Arkites, Sinites, Zemarites, Hamathites, Arvadites, Hivites, Girgashites, Perizzites, Hittites, Jebusites, Amorites, Canaanites, and particularly with the Egyptians. In fact, any student of history could tell you that God positioned Abraham at the very crossroads of the ancient world, among the great civilizations of his day. This should emphasize to us that the calling of Abraham, and his seed, was to be an example to the world, the light set on a hill. Abraham fulfilled this mission admirably, and today we still enjoy the spiritual (and even cultural) blessings of his righteousness. We too must be strong enough to live in the world and influence it for good, rather than succumb to its wicked influence.

This is not an easy challenge, nor is it much appreciated by the world. Certainly it is not expected. Authors have written for millennia about perfect worlds and civilizations, but invariably they placed their imaginary cities in some secluded location, free from the influence of the world. For most of us in mortality, this is not God's way. He takes a weak and growing people into a wilderness to progress, but once they have achieved any measure of strength He places them in a position of more value, that of a spiritual example to the world.

Notes
¹The King of Shiloam (Salem) had power and authority over that of Abraham, holding the key and the power of endless life…

What was the power of Melchizedek? 'Twas not the Priesthood of Aaron which administers in outward ordinances, and the offering of sacrifices. Those holding the fulness of the Melchizedek Priesthood are kings and priests of the Most High God, holding the keys of power and blessings. In fact, that Priesthood is a perfect law of theocracy, and stands as God to give laws to the people, administering endless lives to the sons and daughters of Adam. . . .

Abraham says to Melchizedek, I believe all that thou hast taught me concerning the priesthood and the coming of the Son of Man; so Melchizedek ordained Abraham and sent him away. Abraham rejoiced, saying, Now I have a priesthood. . . .

The sacrifice required of Abraham in the offering up of Isaac, shows that if a man would attain to the keys of the kingdom of an endless life; he must sacrifice all things. When God offers a blessing or knowledge to a man, and he refuses to receive it, he will be damned. The Israelites prayed that God would speak to Moses and not to them; in consequence of which he cursed them with a carnal law. . . .God cursed the children of Israel because they would not receive the last law from Moses. (Teachings of the Prophet Joseph Smith, p.322)

² Most notably, James Frazer.

³ See the chart-in two parts-"Blessings and Responsibilities of the Abrahamic Covenant" in the lesson manual, pp.28-29.

⁴ Abraham notes that it is here that his father remained, having resigned his spiritual growth. "And my father turned again unto his idolatry, therefore he continued in Haran." (Abraham 2:5)