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The first page is the list of scriptures in the standard works that teach about grace.

Look up all of them; study them within the context of its chapter and where it is in the standard works. Study them and then defend it when you hear it preached incorrectly. Email me with any questions, or even if you disagree with me and tell me why. But I really dont think you will. What Latter-day Saint Scriptures Teach Concerning Grace
We serve, labor, and do all good work through Christs grace (1 Cor.15:10, 2 Cor. 9:8, Heb. 12:28).

Forgiveness of sin comes through His redeeming grace (Eph. 1:7; see also Helaman 14:13). Were kept by His grace (Moro. 8:3), and "in him we live, and move, and have our being" (Acts 17:28, see also Mosiah 2:21). When were baptized, were filled with the grace of God (Mosiah 18:16), and then we must grow in grace throughout the remainder of our lives (2 Peter 3:18, D&C 50:40).

As we continue to progress, spiritual gifts, including charity, are bestowed by His grace (Rom. 12:6-8, Ether 12:36), Christs grace is sufficient (all that is necessary) to walk uprightly and sin not (D&C 18:31). Were called to the Lords service by his grace (Gala. 1:15). Also, we are made strong in the grace that is in Christ Jesus (2 Tim. 2:1), and we are inspired to praise him through grace divine (2 Ne. 10:25). Christs grace attends us as we labor, filling us not only with "the knowledge of God," but also with His "power and authority" (Mosiah 18:26). The Lord's grace attends us so that [we] may be instructed more perfectly . . . in all things that are expedient for [us] to understand (D&C 88:78). Christs grace empowers us to obey all His commandments (D&C 17:8), which would include the keeping of our temple covenants. And according to the prophet Jacob, it is by his grace . . . that we have power to do these things (Jacob 4:6-7). The Lords grace is a gift of God (Eph. 2:8). We "have access through faith into this grace wherein we stand (Rom. 5:2), and that faith is kept by Christs "goodness and grace" (Moro. 8:3). We are both justified and sanctified through Christs grace (JST Romans 3:24, Titus 3:7, D&C 20:30-31).

Notice how many times Moroni emphasizes salvation by grace in Moroni chapter 10: by his grace ye may be perfect in Christ, and if by the grace of God ye are perfect in Christ, ye can in no wise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ (Moro. 10:32-33). Receiving the Saviors grace in incremental steps is the only way for us to obtain the Fathers fullness (D&C 93:13). Because of this, any "throne" were given in the next life is not of [ourselves], but through [His] own grace (Moses 7:59). It is through the merits, mercy, and grace of the Holy Messiah that we are saved (2 Ne. 2:8). Note the word only in 2 Nephi 10:24, Mosiah 16:13, Alma 38:9, and JST Romans 3:24; the word wholly in 2 Ne. 31:19; and the word alone in Moro. 6:4.

We are saved by grace, after all we can do (2 Ne. 25:23). However, all we can do is reconcile ourselves to Gods will and repent (2 Ne. 10:24 and Alma 24:10-11).

In essence, it is by grace that we are saved through faith in Christ, and not of our works or ourselves, lest we should boast or think we do things to earn salvation (Eph. 2:5-10, Rom. 3:27 and 4:4).

Light and Truth


Of the First Quorum of the Seventy

We have been advised that if our eye be single to the glory of God, our whole body shall be filled with light, and there shall be no darkness in us, for a body which is filled with Gods light will be able to comprehend all things. (See D&C 88:67.) We further read that the light of God shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even God, being quickened in him and by him. Then shall ye know that ye have seen me, that I am, and that I am the true light that is in you, and that you are in me; otherwise ye could not abound. (D&C 88:4950.)

We can control the body and its bodily appetites.

Receiving Divine Assistance through the Grace of the Lord

ELDER GENE R. COOK OF THE SEVENTY As some are faced with trials and afflictions, they say, Why wont God help me? Some have even struggled with doubts about their prayers and their personal worthiness and say, Perhaps prayer doesnt work. Others who have suffered with sickness, discouragement, financial crisis, rejection, disappointment, and even loss of loved ones may say, Why wont the Lord heal me or help me with my son? Why didnt He prevent her death? Does life have to be this unhappy? Yes, one might even cry out, O God, where art thou? How long shall thy hand be stayed? (D&C 121:12.) Because since man had fallen he could not merit anything of himself (Alma 22:14); therefore, we needed an advocate, an intercessor, a mediator to assist us. And it is because of thy Son that thou hast been thus merciful unto [us]. (Alma 33:11; emphasis added.) We should have great hope in knowing, however unworthy we may feel or weak we may be, that

if we will do all we can, He will come to our aid and provide for us whatever we may lack. (See 2
Cor. 12:9.) That statement, to some degree, defines grace. By whom also we have access by faith into this grace. (Rom. 5:12.) How clear Christs question was to a sinking Peter, after he had walked on the water: O thou of little faith, wherefore didst thou doubt? (Matt. 14:31.) The moment Peter doubted and took his eyes off the Savior, he severed himself from the power of Jesus Christ that had sustained him on the water. That great truth ought to fill us all with hope, as long as we are quick to remember that the effect of grace in our lives is conditioned upon repenting of our sins. When someone pleads fervently in prayer for an answer, the answer may be more conditioned on repentance of personal sins than on any other factor. (See D&C 101:78; Mosiah 11:2324.)

The third principle is humility. But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. (James 4:6.) . If you keep my commandments you shall receive of his fulness ; therefore, you shall receive grace for grace. (D&C 93:20; see also D&C 93:28.)

In the Strength of the Lord" (Words of Mormon 1:14; Mosiah 9:17; Mosiah 10:10; Alma 20:4)
DAVID A. BEDNAR , "The purpose of the gospel is . . . to make bad men good." Now I do not believe the word bad in this statement by President McKay connotes only wicked, awful, horrible, or inherently evil. . I am not so sure, however, that we know and understand that the Atonement is also for saints--for good men and women who are obedient and worthy and conscientious and who are striving to become better and serve more faithfully. I frankly do not think many of us "get it" concerning this enabling and strengthening aspect of the Atonement, and I wonder if we mistakenly believe we must make the journey from good to better and become a saint all by ourselves through sheer grit, willpower, and discipline, and with our obviously limited capacities. Individual willpower, personal determination and motivation, and effective planning and goal setting are necessary but ultimately insufficient to triumphantly complete this mortal journey. Truly we must come to rely upon "the merits, and mercy, and grace of the Holy Messiah" (2 Nephi 2:8). In my personal scripture study I often insert the term enabling power whenever I encounter the word grace. Consider, for example, this verse with which we are all familiar: "For we know that it is by grace that we are saved, after all we can do" (2 Nephi 25:23).

Salvation: By Grace or by Works?

BY GERALD N. LUND The first suggests that by the law Paul means only the law of Moses. Without a doubt, there is merit in this. There was a tendency among some Jewish Christians to insist that Christianity still required obedience to Mosaic principles such as circumcision, the dietary laws, and the

observance of certain festivals. Paul combats that doctrine strongly, saying that no matter how strictly a person kept the law of Moses, it of itself would not bring salvation. The power of salvation comes only through Christ because of his atonement. However, to limit Pauls meaning to the law of Moses alone would not be quite accurate. Paul rejects the adequacy of the Mosaic code in and of itself for salvation, but he makes it broader than that too. For example, in warning the Ephesians about concluding that a man is saved by works, he makes no reference to the law: For by grace are ye saved through faith; and that not of yourself: it is the gift of God: Not of works, lest any man should boast. (Eph. 2:89.) So while this explanation is somewhat correct, it does not go far enough. The second typical explanation goes something like this: The fall of Adam brought two kinds of death into the worldphysical death, which is the separation of body and spirit, and spiritual death, which is separation of man from God. The atonement of Christ overcame physical death through the Resurrection. This is salvation by grace because it comes to all men automatically and does not depend on what kinds of lives they have lived. But, if we wish to overcome spiritual death and enter back into Gods presence, we must be obedient to laws and principles. This is exaltation by works. Thus, according to this explanation, we are saved by grace and

exalted by works.
This is an appealing explanation because it seems to provide a logical argument that fits the statements of Paul neatly into it. However, there is a doctrinal error involved here. While the resurrection of the dead is certainly an integral part of the plan of salvation, and is unconditional and independent of mens works, the term salvation as used in the scriptures does not mean physical resurrection alone However, for purposes of understanding the Atonement better, it might be helpful to draw a distinction between two important variations in how the law may be violated. A person may violate the law in spite of his knowledge of it; that is, he breaks the law deliberately. But others may violate the law because they are unaware of its existence (ignorance) or because they do not have sufficient maturity to understand the implications of it (lack of accountability). For clarification, let us use two terms to delineate the important differences in these two concepts. Any violation of the law that is willful and knowing we shall call sin. But any violation that results either from ignorance or lack of accountability we shall call transgression. The scriptures do not distinguish between these two terms consistently, but such a distinction may help us understand some important points about the Atonement. In the scriptural sense of the term, it is impossible for a man to be justified (brought back into a proper relationship with God) by his own works, because no one can keep the law perfectly. This was the very mistake that the Pharisees fell into with regard to the Mosaic law. We

sometimes smile at their tremendously careful attempts to define the law and what was acceptable to it; but if you hold that a man is brought into the proper relationship with God by his own works alone, then theirs was a logical position to take. If the tiniest infraction of the law puts ones relationship to God in jeopardy, then one must be extremely careful about any violation. The early rabbis simply carried that idea to its extreme. . And so, with great precision the rabbis enumerated what could and could not be saved. The Savior could effect the deliverance for two important reasons. First, he met the demands of the law of justice for himself because he kept the laws of God perfectly. In other words, Christ

was justified by his works. He avoided the debt altogether and qualified himself to return to the
Fatherthe only one of all mankind to do so. Secondly, he met the demands of the law for all of the rest of mankind. He himself owed no debt to the law, but he went before it and in essence said: I am perfect and therefore owe you no suffering. However, I will pay the debt for all mankind. I will undergo suffering that I might pay the price for every transgression and sin ever committed by any man. Nothing man could do for himself could bring him past that judgment bar successfully without such an Advocate. That is why eternal life is always a gift, and those who receive it do so by inheritance. It is interesting to note that the word inherit and its cognate words are used seventy-eight times in the Doctrine and Covenants, while the word earned and its related words are not used once. Now with all this in mind, remember that Paul said we are justified through and by faith (see Gal. 2:16; Rom. 3:28), which is the first principle of the gospel. In other words, faith is the principle that activates the power of the Atonement in our lives, and we are put back into a proper relationship with God (justification) as faith activates that power. There are marvelous implications in this concept, and perhaps another analogy can help us see more clearly the role faith and works play in achieving salvation: We are like a powerhouse on a mighty river. The powerhouse has no power residing in itself; the potential power rests in the energy of the river. When that source of power flows through the generators of the power plant, power is transferred from the river to the power plant and sent out into the homes (lives) of others. So it is with faith. The power to achieve justification does not reside in man. Man requires the power of the atonement of Christ flowing into him. If no power is being generated, one does notindeed, cannotturn the generators by hand (justification by works); but rather, an effort is made to remove those things which have blocked the power from flowing into the generators (working righteousness as a result of faith). With this background then, one can understand why the scriptures clearly stress that faith

includes works (see James 2:1726); that is, obedience, commitment, and repentancethese
are the works of faith that open up the channels so that the power of the atoning sacrifice of

Christ can flow into us, redeem us from sin, and bring us back into the presence of God. Disobedience and wickedness dam those channels. (How literal is the word damnation!) The righteous works in themselves do not save us. The atoning power of God saves us. But our righteous works, activated by our faith in the Savior, are the condition for the operation of that power. Thus, each of us has something to say about whether he will be able to seek the gift and power of the Atonement in his behalf. The atoning power of God unto salvation is a freely available gift from himbut our works of righteousness are essential to bring the gift into power in our lives. We should continue to stress the importance of obedience, of repentance, of faith, and strive with all our hearts to demonstrate good works in our lives. But we should never lose sight of the great overriding fact of the grace of God and the wholly central part it plays in our atonement and salvation.

Have You Been Saved?


Many Bible verses declare that Jesus came to take away the sins of the world (e.g., John 1:29; Matt. 26:28). The New Testament frequently refers to the grace of God and to salvation by grace (e.g., John 1:17; Acts 15:11; Eph. 2:8). But it also has many specific commandments on personal behavior, and many references to the importance of works (e.g., Matt. 5:16; Eph. 2:10; James 2:1417). In addition, the Savior taught that we must endure to the end in order to be saved (see Matt. 10:22; Mark 13:13). Relying upon the totality of Bible teachings and upon clarifications received through modern revelation, we testify that being cleansed from sin through Christs Atonement is conditioned

upon the individual sinners faith, which must be manifested by obedience to the Lords command to repent, be baptized, and receive the Holy Ghost (see Acts 2:3738).

Tough Topics: Are You Saved by Grace or Works?

A Christian author, C. S. Lewis, compared grace and works to the blades of a pair of scissors. Both are necessary. To ask Are you saved by grace or works? is like asking Do you cut with this blade or that one? After all our obedience and good works, we cannot be saved from the effect of our sins without the grace extended by the Atonement of Jesus Christ. Elder Dallin H. Oaks of the Quorum of the Twelve Apostles, What Think Ye of Christ? Ensign, Nov. 1988, 67.

I Have a Question
What is the role of grace in LDS theology?
Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. (Acts 15:7, 1011.) Of this principle, Elder Bruce R. McConkie eloquently wrote that man cannot save himself. He cannot be saved by the works of the Mosaic law; he cannot be saved by the works of the gospel. Man cannot resurrect himself; neither Mosaic works nor gospel works can bring him forth from the grave. The resurrection comes by the grace of God; all men are resurrected, and in that sense all are saved by grace alone. And further: No man can raise himself unto eternal life; he cannot create a state of salvation and provide the means to obtain it. Man cannot create the kingdom of God, nor can he save himself in such a kingdom. If it were not for the grace of God, as shown forth in the redemption of his Son, there would be no eternal life. Neither the works of the Mosaic law nor the works of Christian righteousness, standing alone, without the grace of God as manifest in the sacrifice of his Son, could save a man. Salvation does not come into being by the works of men; it comes because of Christ and his atonement. Because there was such an atonement, man can have faith, perform the works of righteousness, endure to the end,

and work out [his] own salvation with fear and trembling. (Philip. 2:12.) (A New Witness for

the Articles of Faith, Salt Lake City: Deseret Book Co., 1985, p. 150.)