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| Grace toWork Out Our Own Salvation |
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The dialectic between Paul's grace (Romans 11:6) and James' works (James 2:26) is placed in perspective by Nephi: "for we know that it is by grace that we are saved, after all that we can do" (2 Nephi 25:23). Nephi indicates that the concepts are complimentary, but leaves us without a real definition of grace which allows us to comprehend the distinction between the two. Without a comfortable definition, the dialectic continues, and the precise relationship Nephi defines is left slightly short of a complete understanding. Part of the difficulty in securing a definition of grace is the technique of defining the word by the implication of related themes. Bruce R. McConkie tells us that "Gods's grace consists in his love, mercy, and condescension toward his children" (Mormon Doctrine p. 338). Such a definition leaves us with a vague comprehension of grace as a composite of love, mercy, and condescension, all of which appear to be separate and are themselves clouded in the difficulty of definition. It is of no benefit when the terms grace and mercy are used as co-precipitators of certain blessings: O the wisdom of God, his mercy and grace! For behold, if the flesh should rise no more our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the Devil, to rise no more (2 Nephi 9:8). ... and because of his greatness, and his grace and mercy, he has promised unto us that our seed shall not utterly be destroyed, according to the flesh... (2 Nephi 9:58) The most basic definition is implicit in the statement of Paul: And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work (Romans 11:16). Both works and grace stand in identical positions as the causal factor in the bestowal of the benefits of God. While their function is the same, their field of operation is obviously separate, for where one is in operation, the other is excluded. The field of operation for the principle of works is most clearly defined in the Doctrine and Covenants: There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated - and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated (DC 130:20-21). I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise (DC 82:10). When we are dealing with one of the decreed laws upon which blessings are predicated we are in a position to personally bring those blessings upon us by binding the Lord's response through our obedience (works) to the law. Our personal capacity to require the Lord's participation in our behalf is limited to those situations where He is bound by law. In all other instances, the participation of God may come despite our inability to require it. Such is the realm of grace. Nevertheless, the Lord God showeth us our weakness that we many know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things (Jacob 4:7). For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast (Ephesians 2:8-9). Grace enters when our human capacities are insufficient to work out our own salvation. Such is obviously the case in our inability to effect our own resurrection (Romans 5:15). Ultimately, our exaltation is beyond the grasp of our human effort (DC 20:30-31 and 2 Nephi 25:23).. Grace is that power of God which operates in our behalf when we can exercise no claim upon its benefits. While grace is a free gift given in spite of our inability to call it down upon us, it is nevertheless predicated upon a relationship with God which requires our active participation. We are told in DC 20:32 that "there is a possibility that man may fall from grace and depart from the living God". If we run the risk of falling from grace and losing the benefits of the relationship, then grace the free gift is not an unconditional gift. We are told of the Israel: The Lord hath brought again Zion; the Lord hath redeemed his people, Israel, according to the election of grace, which was brought to pass by the faith and covenant of their fathers (DC 84:99). The election of grace was predicated upon the faith and covenant of their fathers. So likewise does Paul indicate that "by grace ye are saved through faith" (Ephesians 2:8). It is at this juncture that Paul and James really begin to talk of the same things. Faith is prerequisite to, or at least indicative of, Grace. Just as the blessings predicated upon works are added to us as we increase in the works of God, so the benefits of His grace increase as we develop our receptiveness to them. Christ himself passed through this process. And I, John, saw that he received not of the fullness at the first, but received grace for grace; and he received not of the fullness at first, but continued from grace to grace, until he received a fullness (DC 93:12-13). Our success in developing that relationship of increasing worthiness and increasing grace depends upon our active participation. Without that effort on our part we fall under the admonition of Paul, "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain (2 Corinthians 6:1)". It is a great part of the mercy of God that he should grant us his grace which allows us access to those blessings of eternity which are beyond our human grasp. In spite of the fact that we "are little children and [we] cannot bear all things now; [we] must grow in grace and in the knowledge of the truth." We may be assured that we are capable of reaching the fullest blessings of the kingdom of God, for He has said: "My grace is sufficient for you" (DC 18:8). |
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| by Brant Gardner. Copyright 1998 |
Note: This is
an older essay, and no longer represents my current thinking. I will be replacing this chapter as I have the newer
text written (11/98: BG)
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