The True Meaning of Grace

 

"Who has first given to me, that I should repay him? Whatever is under the whole heaven is mine."    Job 41:11

The word "grace" appears in the KJV New Testament 131 times and 26 times in the Book of Mormon; yet, the word is hardly used in LDS vernacular. If grace is brought up, they illustrate it as this power of God ready to redeem souls that someone has to work towards. You have to work towards a certain level of lifestyle to receive an ordinance that grants you grace, in other words, you have to obtain your own partial recovery of your soul polluted by sin. Afterwards, you have to work towards building a righteous lifestyle with more works, ordinances, and contributions to the institution in order to maintain this partial recovery that grants you grace. This is a large part of LDS theology and creates an environment that focuses mostly on the rules and image of a righteous lifestyle rather than grace itself. 

If grace is such a central topic to the New Testament, you would expect a church calling itself Christian to integrate it more in its regular Sunday services. The problem, however, is that the true definition of grace does not coincide with the LDS church. The original Greek word used for grace in the oldest transcripts of the New Testament is χάρις (charis). The definition of this Greek word is a gift, favor, gratitude, and a benefit. This is in the sense of a favor done without expectation of a return. To require a series of righteous works, lifestyle changes, and ordinances to enable salvation for our souls goes against the fundamental idea of grace. To do so would make grace no longer a gift, benefit, or favor. Salvation would be a payment due from God for a person’s works and would no longer be a gift or a favor (Romans 11:6). 

Genesis 3 covers the story of Adam and Eve in the Garden of Eden. The serpent beguiles Eve to partake of the fruit from the tree of knowledge of good and evil, which they were instructed not to eat by God. Eating of the fruit of this tree was the first sin that knocked Adam and Eve, and ultimately all of us, out the presence of God. They had disobeyed. However, at the heart of this sin was Adam and Eve desiring to obtain knowledge of good and evil without God. In other words, they wanted to have the ability do good on their own. 

Believing that we are saved by grace after all that we can do (2 Nephi 25:23, Helaman 12:24) is at the very heart of the original sin that knocked us out of the presence of God. Praying to God asking help to become righteous and obtain the lifestyle required to receive grace still is missing the mark, even though some would consider this as relying on God, thus not committing the sin of doing good on our own. Grace cannot be purchased by any work, ritual, or sign regardless of the type of help we receive. Again, grace is a gift down to its core. 

To believe we can obtain grace by means of a proper lifestyle that opens up an ordinance to be saved infers that in our nature there is some good in all of us. However, this is wrong. All goodness and comes from God alone (James 1:17). None of us are fundamentally good or righteous, because we are all wretched sinners at heart (Psalm 53:1-3, Romans 3:10-18). Only God can grant us righteousness through our faith and not by our own doing (Romans 1:17). As Job 41:11 states above, what due does God owe us when he has created everything? The answer is nothing. 

Christ conveys this idea that our relationship with God is not transactional with God owing us a due, rather, it is based on grace. The Parable of the Workers in the Vineyard (Matthew 20:1-16) has workers hired at different times of the day all receive the same wage–a denarius. Those who worked the entire da complain that they should be compensated more than those who worked only an hour. The vineyard owner (God) responds he is only doing what was agreed upon. He asks in verse 15, "Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?"

The Parable of the Unworthy Servants (Luke 17:7-10) poses the question if a servant is owed a thanks, because he did what was commanded by the master (God). The answer in verse 10, "So you also, when you have done all that you were commanded, say, 'We are unworthy servants; we have only done what was our duty.'" The Parable of the Pharisee and the Tax Collector (Luke 18:9-14) shows the prayer of a Pharisee, who boasts of his own righteousness and works compared to that of a sinner, like the tax collector nearby. The tax collector approaches God with a humble prayer, "'God, be merciful to me, a sinner!'" Jesus concludes that the tax collector, rather than the Pharisee, returned home justified before God.

Very clearly, Jesus' teachings illustrate that we cannot place God in our debt through our actions; rather, we are dependent on His mercy and grace. How is it then that we are saved by grace? The answer lies in Romans 3:22-25 :

[T]he righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.

The Greek word used for justified is δικαιόω (dikaioō), which means "to declare righteous," "to pronounce someone as just," or "to acquit." This is a legal term used by Paul that God's act of declaring sinners to be righteous and vindicated from sin is through their faith in Jesus Christ. Another keyword used is "propitiation", ἱλαστήριον (hilastērion), meaning to appease or satisfy. In the context of the New Testament, propitiation is used to describe Christ's sacrificial death that satisfies the requirements of God's justice. This appeases God's wrath against sin allowing for reconciliation between God and humanity.

No works of your own can bring upon any portion of satisfaction to God for your own sins. This does not even open access to God's redemption as 2 Nephi 25:23 suggests. Grace is only brought upon through the belief that we cannot obtain any portion of our recovery, because we are shipwrecked souls. Belief that only Christ's eternal sacrifice and atonement that we can be redeemed and justified before God. We are saved by faith alone. This is further illustrated in Romans 3:27-28 :

Then what becomes of our boasting? it is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law.

 And in Ephesians 2:8-9 :

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

And in Romans 1:17 :

For in it the righteousness of God is revealed from faith for faith, as it is written, "The righteous shall live by faith."

"Shall live", in the future tense, means eternal life, which is enabled by faith. 

Not even baptism brings upon the saving grace of God, nor is it required. Making baptism required to be saved would infer that Christ's eternal sacrifice of infinite worth was not complete to redeem souls. This belief assumes more enabling power of God accessed through an ordinance (a work) is needed in order to cleanse your soul. To confine the enabling power of God into a sign performed by a man acting as a mediator is absurd. None at the time of Christ believed that such washings, like baptism or any other temple rituals, purified the soul. These were considered dead works to God that only purifies the flesh for a time, and only the blood of Christ purifies your conscience (Hebrews 9:9-14). Nor was the thief on the cross beside Christ required to be baptized to enter paradise after the thief's newfound faith (Luke 23:39-43).

Some may bring forth the passage John 3:5 in defense of baptism being required for God's saving grace:

Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God"

Firstly, the kingdom of God is not a destination or a place referring to heaven. The kingdom of God/heaven is a state of mind enveloped in God's will all around us. This is explicitly explained by Christ in Luke 17:20-21 :

Being asked by the Pharisees when the kingdom of God would come, he answered them, "The kingdom of God in not coming in ways that can be observed, nor will they say, 'Look, here it is!' or 'There!' for behold, the kingdom of God is in the midst of you."

Secondly, being "born of water" is a metaphor for spiritual cleansing, not the physical sign itself. This spiritual cleansing can also be referred to as being "born again", which Jesus clarifies in John 3:3 :

Jesus answered him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God."

Water is often used metaphorically in the Bible to represent spiritual cleansing. None of which refer to baptism; rather, God cleansing those in His creation with his Spirit and word (Ezekiel 36:25-27, Isaiah 44:3, John 7:37-39, Ephesians 5:26).

Another common passage brought forth by those who defend this sinful idea that we must do good works in order to receive grace is James 2:24 :

You see that a person is justified by works and not by faith alone.

When plucked out of context of its broader chapter, which is sadly done often, this verse can appear irreconcilable with Romans 3:28. To begin understanding James' intent on verse 24, let us first read what James says in Acts 15:19-20 at the Council of Jerusalem :

Therefore my judgement is that we should not trouble those of the Gentiles who turn to God, but should write them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood.

The key phrase in this passage is "the Gentiles who turn to God". The Greek word used here for "turn" is ἐπιστρέφω (epistrephō), which means to physically turn to, or to convert, as in turning to God or adopting a new faith. Notice the order of what James is saying in this passage in Acts. First, the Gentiles adopted a new faith in God. Now, they must act like they are true believers in God. Their faith is antecedent to their works.

The chapter of James 2 carries the same theme shown in what he said in Acts 15:19-20 starting with James 2:22-23 :

You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, "Abraham believed God, and it was counted to him as righteousness"–and he was called a friend of God.

Keyword from this scripture is "counted". In Greek, the word used by James is ἐλογίσθη (elogisthē), which is a form of the Greek word λογίζομαι (logizomai). Logizomai means to count, compute, or calculate; to consider, take into account; to reckon, account, or credit. This word reflects the idea that Abraham's faith was reckoned or accounted as righteousness by God. This is in reference to Genesis 15:6 and further illustrates the key order to salvation. Abraham received saving grace from God by his faith and was subsequently completed by his works. The word “complete”, ἐτελειώθη (eteleiōthē), means, in context, Abraham's faith was brought to full expression through his actions. James is illustrating both in Acts 15 and James 2 that true faith is not merely an internal belief, but is also manifested and completed through actions. Another term for this is progressive sanctification.

Romans 3:28 is referring to our positional sanctification with God; i.e. our redemptive standing with God. James 2:24 is referring to our progressive sanctification with God; i.e. our actions being purified over time subsequent to being saved by grace. Positional and progressive sanctification are opposite sides of the same coin. Why would James use the phrase "justified by works" then? James is describing the practical, not positional, vindication validating our faith; hence the word "justified" being used. The genuine faith of a person is bearing good fruit to those around them subsequent to their initial belief. The tree has to be healthy first (faith) before it can bear good fruit (works) (Matthew 7:18). God peers into the hearts of everyone. He does not need initial good works to know whether or not you are ready to be saved. However, people around us cannot peer into the hearts and desires of others, so they rely on your works to gauge whether or not you have been justified before God.

Analyzing James’ writings reveals the inverse about grace and works that LDS apologetics use to defend its theology on salvation and the gospel. This idea of hitting a check list of works and ordinances before receiving grace puts your faith in the institution rather than God with misguided men acting as mediators. In reality, Jesus Christ is our only mediator with God (1 Timothy 2:5). Neither does God seek for your allegiance to an institution built with hands. God only seeks where your heart is.

True faith is built up of multiple elements that reflects what your heart desires. None of which require works, special cleansing, or meetings with men to obtain. The first element is love John 14:22-23 :

Judas (not Iscariot) said to him, "Lord, how is it that you will manifest yourself to us, and not to the world?" Jesus answered him, "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him."

Judas asks why they, as believers, see God manifested to them. Christ's response is because they loved God. Love is a key part to having faith in God, who brings grace Matthew 5:8 :

"Blessed are the pure in heart, for they shall see God."

Humility is a second key element to faith to receive God's grace (1 Peter 5:5). Recognition of one's own spiritual need and inadequacy needing a God for strength and righteousness Matthew 5:3 :

"Blessed are the poor in spirit, for theirs is the kingdom of heaven."

Fear of the Lord is a third key element of faith to receive God's grace. The word "fear" used here is to not be afraid. The word in reference is a Hebrew word יִרְאַת (yir'at) meaning reverence, awe, and worshipful submission Psalm 111:10 :

The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding. His praise endures forever!

Trust in the Lord is a fourth key element of faith to receive God's grace. The Hebrew word used for this type of trust is בָּטַח (bāṭaḥ) meaning a deep-seated confidence in God Jeremiah 17:7 :

Blessed is the man who trusts in the Lord, whose trust is in the Lord

Love, humility, fear, and trust—this is what we must cling onto for our saving grace. This is a state of mind. This is letting go acknowledging that we are not in control at all and only God is. Doing acts of good to earn favor with God is turning inwards using God as an energy reservoir for your own bidding. We seek God not for ourselves; rather, we do it because we love of God. 

The faith of a person grows in time building an ever-increasing relationship with God. In fact, increasing our faith is all that we can do John 6:28-29 :

Then they said to him, "What must we do, to be doing the works of God?" Jesus answered them, "This is the work of God, that you believe in him whom he has sent."

This allows us to open ourselves to allow God shape and change us to do His will, and not us trying to conform to God's will on our own volition (Philippians 2:13, Ezekiel 36:26-27). When God conforms you to His will through grace, this established relationship is permanent through the seal of promise of the Holy Spirit (Ephesians 1:13-14). We do not follow a series of check list rules and ordinances to maintain our righteousness before God to ensure this promise of salvation. God conforms us into righteousness by our faith alone. As Adam and Eve discovered, we cannot do good without God.

As illustrated with references to 17 different books of the Bible, the biblical central theme is we are not in control and we cannot do this without God and His grace. On the Church of Jesus Christ of Latter-day Saints' website it states :

Both the Bible and the Book of Mormon testify of Jesus Christ and teach His gospel. Each book supports the other’s teachings.

The Book of Mormon is also supposed to clarify Christian doctrines according to their beliefs. To say the Book of Mormon and Bible work together and clarify doctrine when they abruptly clash on the idea of God's grace is an absurd and deceptive statement to make bordering on malevolency. One could even argue the Book of Mormon is the anti-thesis to the Bible when looking at this absolute crucial doctrine of grace. 

Our purpose is to not glorify ourselves, but to glorify God.