The Doctrine of Grace in the Book of Mormon by S. Kurt Neumiller The Doctrine of Grace is not often taught in LDS churches, probably as a reaction to some Christian churches teachings concerning its application. As a result of this, many LDS do not understand or misunderstand this doctrine. Typically, when LDS are confronted by the issue of Grace it is by someone quoting a Pauline reference such as Eph. 2:8-10 where it is stated that salvation is by grace and not works. Yet, the LDS perspective on salvation necessarily requires works. The matter is largely a semantic one as that part of the Doctrine of Salvation in which Grace is operative is that of the expiation of sin, or Justification. However, LDS typically are referring to Exaltation when they are speaking of Salvation. The result is general confusion where the LDS person sees 2 Ne. 9 "saved by grace after all we can do" as being some method of making up the difference. The LDS generally reject the idea that all you need to do is believe, and with good cause. However, with its rejection frequently goes the general ignoring of the Doctrine of Grace as being one that is corrupted by various sectarians. In an effort to present the Doctrine of Grace to the LDS community in a manner that is consistent with LDS Doctrine of Salvation, references to Grace in the Book of Mormon will be addressed. As New Testament passages on the issue are hotly debated at times, perhaps using a source that it solely and unequivocally LDS would help eliminate the questions and contentions surrounding the New Testament references. I employed passages that specifically reference salvation by grace only. There are numerous other passages that deal with salvation which implicate works and so forth. But, the purpose here is to show that the BofM has statements very much similar to the NT when it comes to the Doctrine of Grace. The theological definition of Grace is the merciful act of bestowing divine forgiveness upon an individual who deserves punishment instead, merited solely upon the intercessory act of the Atonement performed by the Son. The recipient of the exemption deserves punishment, and nothing the individual can do commutes the divine judgement of the sinful act once it is performed. Repentance is the abandonment of the sin and the making of whatever reperations are possible, but that does not eliminate the fact the sinful act was committed and divine justice invoked. Thus, the only way to avoid the divine justice is to be granted mercy which is undeserved. 2 Ne 2 4 And thou hast beheld in thy youth his glory; wherefore, thou art blessed even as they unto whom he shall minister in the flesh; for the Spirit is the same, yesterday, today, and forever. And the way is prepared from the fall of man, and salvation is free. 5 And men are instructed sufficiently that they know good from evil. And the law is given unto men. And by the law no flesh is justified; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever. 6 Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth. 7 Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered. 8 Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise. 9 Wherefore, he is the first-fruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved. Here, Lehi is addressing the Doctrine of Grace. He indicates that no flesh is justified (i.e. declared righteous, cleared from sin) apart from the merits, mercy and grace of Christ who full of grace and truth. Lehi also adds at the end "they that believe in him shall be saved". This statement is very much similar to comments Paul makes. Note Lehi is referring specifically to the issue of expiation of sins, and indicates it is only through Jesus' actions that this is made possible. Lehi also indicates that while the resurrection is belief independant, justification is belief dependant. Thus, we have the justification of the individual being belief dependant and by virtue of the merits and grace of Jesus Christ only and not by any other means. 2 Ne 10 24 Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved. 25 Wherefore, may God raise you from death by the power of the resurrection, and also from everlasting death by the power of the atonement, that ye may be received into the eternal kingdom of God, that ye may praise him through grace divine. Amen. First one must be reconciled to God and then grace may save the individual. The word "reconcile" has its roots in the Latin:reconciliare which most literally translates "to unite". The english usage means to cause to be friendly again or a removal of inconsistencies or disharmony. Thus, another statement that we are saved by grace through belief and acceptance without works necessarily being implicated. Also note that salvation from physical death (i.e. resurrection) is again presented as unconditional but salvation from spiritual, or everlasting, death is conditional in that we "may be recieved...through grace divine." One could argue that the reconciliation process requires works, and to a degree this is true. But, it is not within the mortal capacity to achieve complete reconciliation to God apart from His assitance as a result of the Fall. So the undeserved and unmerited gift of Grace is necessarily invoked. 2 Ne. 25 13 Behold, they will crucify him; and after he is laid in a sepulchre for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God. Wherefore, my soul delighteth to prophesy concerning him, for I have seen his day, and my heart doth magnify his holy name. Again, nothing except belief is required for this usage of the term "salvation". Similar to Paul's usages, this statement is relatively ambiguous when taken out of context. Mosiah 3 9 And lo, he cometh unto his own, that salvation might come unto the children of men even through faith on his name; and even after all this they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him. Faith is the only requirement for salvation implicated here. Similar to statements made by Paul. Mosiah 5 7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters. King Benjamin identifies a change in heart (i.e. a semitism for a change in desires) in the people. As a result of this they are identified as "children of Christ...spiritually begotten...through faith on his name". Works could not be implicated to any significant degree as very little time had elapsed between the delivery of his address which brought about the faith and change in their hearts and this pronouncement. Thus, Grace only by faith is once again implied. Helaman 14 8 And it shall come to pass that whosoever shall believe on the Son of God, the same shall have everlasting life. This passage states that only believing is necessary to obtain eternal life. No works are referenced whatosever. Moroni 7 26 And after that he came men also were saved by faith in his name; and by faith, they become the sons of God. And as sure as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold, it shall be done unto you. 27 Wherefore, my beloved brethren, have miracles ceased because Christ hath ascended into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of men? People are saved by faith, and it is by faith that we can become the sons and daughters of God. The rights of Mercy and Grace belong to the Son and he may exercise them in an intercessory fashion before the Father in favor of those whom he chooses. Conclusion We see plainly that there are references to the being "saved" by Grace in the BofM which are very similar to Paul's writings. In these above as well as in Paul's, the issue being addressed is the expiation of sin, or Justification, whenever the passages are not ambiguous. The ultimate point of Justification is at the Judgement Bar upon Resurrection. At that point the Son may or may not claim you and exercise his rights of Mercy and Grace. If he does, you are declared righteous before the Father and enter into exaltation. If the Son rejects you before the Father, then you go on to damnation. This is where works are necessarily implicated. Jesus has told us plainly that he will only accept us if we keep his teachings, and these teachings require works. Hence the BofM statement that we are saved by grace after all we can do, referring to the point of Justification by Grace after the mortal probation.