Mormonism and agency

< Back to FAIR Answers Index

Mormonism and agency

Jump to Subtopic:

• Free will
• Mormonism and the relationship between grace and works

The Church of Jesus Christ and Agency | Free Will

Mormonism and agency

Summary: Critics sometimes claim that the Latter-day Saint doctrine of agency is incompatible with modern science because human choices are supposedly predetermined by the laws of physics. However, neither science nor philosophy has resolved the question of free will, and the evidence does not justify the conclusion that agency is an illusion. Latter-day Saint scripture affirms that individuals are free to choose and are accountable for those choices, while scientific theories about determinism, quantum mechanics, and brain function remain subjects of active debate. Consequently, claims that physics has disproven agency reflect a philosophical interpretation of the evidence rather than an established scientific fact.

---

Question: Does Jesus already know who will be returning to God's presence?

This is a doctrinal or theological topic about which there is no official Church doctrine of which FAIR is aware and/or about which we may learn more "line upon line; precept upon precept" (2 Nephi 28:30; Isaiah 28:10). Leaders and members may have expressed a variety of opinions or positions. Like all material in FAIR Answers, it reflects the best efforts of FAIR volunteers, not an official Church position.

Since we don't have a revealed answer to this question, both views seem to be okay for faithful Latter-day Saints

Occasionally, members of The Church of Jesus Christ of Latter-day Saints will hav questions about the relationship between God's foreknowledge and free will. FAIR volunteers will often encounter questions like these: "In Sunday School today, someone said that Jesus Christ knew before this life who would return to Heavenly Father's presence. Some class members disagreed with that idea. We couldn't reach a final answer. We couldn't find a scripture that proved the comment was right. The person said, 'Jesus knows everything, from the beginning to the end. So he knows who will be returning to God's presence.' Could you help me with this question?"

Most Church members believe in absolute foreknowledge. This means God knows everything that will happen in the future. Most people who believe this don't think about the problems it might cause. But those who do think about it say that God can know everything, and people can still have free choice. They also say prayer can still work. A smaller number of Church members don't agree with this view. They believe God knows everything that is possible to know. But he doesn't know future events perfectly because knowing the future isn't logically possible. In this view, God knows everything that can be known. But free choice means some things are not certain yet. People who believe this must accept that God might sometimes be surprised by how things turn out. This idea causes its own problems.

Since we don't have a revealed answer to this question, both views seem to be okay for faithful Latter-day Saints.

This question is hotly debated among Mormons and Christians in general

The scriptures don't give us a clear answer. Both sides use evidence to support their views.

James Faulconer explained the situation:

```html

Modern scripture clearly talks about God's foreknowledge. It says, "All things are present before mine eyes" (D&C 38꞉2). It says that God has a fullness of truth. He has "knowledge of things as they are, and as they were, and as they are to come" (D&C 93꞉24, emphasis added).

∗       ∗       ∗

To try to solve the problem of God's foreknowledge and human freedom, important Jewish and Christian thinkers have offered three answers.

[1] In the first answer, both sides are true: "Everything is foreseen, and freedom of choice is given." This is what Rabbi Akiba and Maimonides believed (Aboth 3, 19; Yad, Teshuvah 5:5). Augustine and Anselm also believed this (City of God 5.9–10; The Harmony of the Foreknowledge, the Predestination, and the Grace of God with Free Choice 1.3). Maimonides said that humans can't know the future and still be free. But God's knowledge is different and mysterious. So God can know the future and people can still be free.

[2] In the second answer, God's foreknowledge is limited. Since people are free, God knows what might happen and what probably will happen. But he doesn't know for certain what will happen. God knows everything that can be known. But he doesn't know exactly how people will use their freedom ahead of time. This is because future events that depend on choices don't exist yet. This is what the Talmudist Gersonides believed (Levi Ben Gershon, 1288-1344; Milhamot Adonai, III, 6). Charles Hartshorne and process philosophers also believed something like this.

[3] In the third answer, humans are not really free. Freedom is fake. It only seems real because humans don't understand that God causes everything. Everything people do is already decided ahead of time. God knows everything that will happen and causes everything that happens. This is what Spinoza and Calvin believed.

Throughout history, most Latter-day Saints have taken the first position: God knows everything and people are still free. Some have taken the second position: God's foreknowledge is not complete. The third option—that human freedom is fake—doesn't fit with LDS belief in real agency and responsibility. Praise and blame, being accountable and being judged, don't mean anything unless humans are free. Any teaching about foreknowledge that goes against this principle breaks LDS scripture.James E. Faulconer, "[<http://eom.byu.edu/index.php/Foreknowledge_of_God> Foreknowledge of God]," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 1:521-522.

This problem is also talked about from a more scientific point of view in the FAIRwiki article on [<http://en.fairmormon.org/Mormonism_and_science/Free_will> "Free Will"].

As Faulconer says, most Latter-day Saints believe in unlimited foreknowledge

As Faulconer says, most Latter-day Saints believe in unlimited foreknowledge. This has been the traditional view of most Christians since the New Testament period. Joseph Smith didn't seem to question this teaching. There are no revelations that talk about it. In fact, it seems that most LDS leaders and scholars simply haven't questioned whether it's true.

A few LDS leaders have spoken out against any limits on God's knowledge. The strongest statement probably came from Elder Bruce R. McConkie. He listed limited foreknowledge as the first of "seven deadly heresies":

Some people say that God is learning new things and gaining more knowledge.

This is false—completely, totally, and absolutely. There is not one bit of truth in it. It comes from a twisted and wrong understanding of the King Follett Sermon and what eternal progression means.

God progresses in the sense that his kingdoms grow and his dominions multiply—not in the sense that he learns new truths and discovers new laws. God is not a student. He is not a lab worker. He is not coming up with new theories based on past experiences. He has already reached that state of exaltation where he knows all things and has all power.

∗       ∗       ∗

Eternal progression means living the kind of life God lives and increasing in kingdoms and dominions forever. I can't understand why anyone would think that an infinite and eternal being needs to learn more. He has ruled in our universe for almost 2,555,000,000 years. He made the heavens. His creations are more than the particles of the earth. He knows when every sparrow falls. Why would anyone think such a being has more to learn and new truths to discover in the laboratories of eternity?Bruce R. McConkie, "The Seven Deadly Heresies," address given at Brigham Young University on 1 June 1980; BYU Speeches of the Year 1980.off-site wiki FAIR link

Other Latter-day Saints have pointed out that absolute foreknowledge creates special problems with agency and prayer

Other Latter-day Saints have pointed out that absolute foreknowledge creates special problems with agency and prayer. If God knew from all eternity exactly what any of us would do at any time, then it's hard to say we have real agency. As Blake Ostler explained:

The modern argument shows that free will doesn't work with foreknowledge. The argument is based on the fact that the past can't be changed. In other words, no person can do anything that would mean God didn't always believe what God has always believed. Suppose that God has always believed that I will rob a 7-Eleven at a certain time t. If I don't rob the 7-Eleven at time t, that would mean God didn't always believe I would rob at t. But God has always believed that I will rob the 7-Eleven at t. So I can't have the power to not rob. Having that power would mean I could change God's past beliefs. No person can change the past. But to be free about whether I rob, I must have the power to not rob the 7-Eleven at t. So either God doesn't have foreknowledge or I am not free.

Also, if God has absolute foreknowledge, then it's hard to understand how prayer asking for things works. The whole idea behind this kind of prayer is that, by praying, we can get God's help in situations where he wouldn't have helped if we hadn't asked—basically, we're trying to change his mind about something ("I wasn't going to help them, but since they asked...."). If God has absolute foreknowledge from all eternity, then not even he could change the future. If he did, his earlier foreknowledge would be wrong, and it wouldn't be true anymore. For example, you will either find your lost keys or you won't. Praying about it can't possibly change that outcome if God has absolute foreknowledge. So in this view, prayer asking for things is useless because God can't be convinced to act differently to change the outcome.

Question: Is the Latter-day Saint doctrine of "agency" or "free will" false, since all human choices are predetermined by the laws of physics?

We know from the scriptures that God can exactly predict the future, but we also know from the scriptures that we have our moral agency to decide our future

Science shows that all interactions of matter—including all events in the human brain—are caused by previous events. If we knew enough about the laws that control these interactions and the current state of the universe, we would be able to exactly predict any future event. Does this mean that the doctrine of "agency" or "free will" is false? Are all human choices already predetermined by the laws of physics?

We know from the scriptures that God knows the future. But we also know from the scriptures that we have our moral agency to decide our future. There must be a solution to this problem. But there is no generally-accepted solution yet.

The Spirit and the Body

Everything we think and feel is probably connected with some physical changes in the brain. And, really, this shouldn't surprise Latter-day Saints. They do not believe that "mind"/"spirit" and "body" are two totally separate and completely different things (See Cartesian fallacy):

There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes;

We cannot see it; but when our bodies are purified we shall see that it is all matter. (D&C 131:7-8)

So in Latter-day Saint theology, there is no spirit/matter split. Spirit is matter, though it's harder to detect with mortal eyes. If a spiritual experience or a "thought" from our spirit/mind is going to affect a mortal being, it's not surprising to find detectable physical changes in the regular "non-spiritual" matter that we can study. You won't detect the actor (the 'spirit matter'), necessarily. But you might expect to see the effect of the action (on the 'body matter').

Newtonian Determinism

A question that is likely to create an argument in any Latter-day Saint Sunday School class anywhere in the world is, "Does God perfectly know the future?" Half the class will insist that he does, because the scriptures are clear:

O how great the holiness of our God! For he knoweth all things, and there is not anything save he knows it. 2 Nephi 9:20

The other half will insist that this is not possible. They say this would destroy the free agency of man, which is also clear:

Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life. 2 Nephi 10:23

But God's knowledge is not really the question anyway. The real question about free will involves the nature of physical and spiritual law — is it deterministic or indeterministic?

The Universe is said to be "deterministic" if, given the state of the Universe at one point in time, there is only one state possible at a later point in time. The Newtonian world view was deterministic. It concluded that if we knew the present positions, speeds, and other properties of every bit of matter, field, and (we would add) spirit, the future values for these things are completely set. So the orbits of the planets, the weather, the rise and fall of nations, or the outcome of every love affair is already determined. It's based on the current state of the universe. It is hard to see how free agency can exist in such an environment.

Quantum Uncertainty

The alternative to a deterministic Universe is a Universe in which, given the state of the Universe at one point in time, more than one state is possible at a later point in time. We call such a Universe "indeterministic." Since the early 20th century, it has been clear that the fundamental laws of the Universe are [<http://en.wikipedia.org/wiki/Quantum_physics> quantum mechanical] in nature. In quantum mechanics, the present state of the Universe may precisely determine a probability distribution. But, ultimately, the future state of the Universe will involve a random selection from among the allowed possibilities. The future is always partially uncertain. This is the majority view of the interpretation of quantum theory, but it is not the only view. As the Stanford Encyclopedia of Philosophy states,

The scientific evidence for quantum mechanics is sometimes said to show that determinism is false. Quantum theory is indeed very well confirmed. However, there is nothing approaching a consensus on how to interpret it, on what it shows us with respect to how things are in the world. Indeterministic as well as deterministic interpretations have been developed, but it is far from clear whether any of the existing interpretations is correct.

But does quantum mechanics do anything to help the situation with free agency? We must remember that quantum mechanics is partly deterministic — the determination of the probabilities for each possible outcome — and partly indeterministic — the final random selection of one state out of all the possibilities. Since the ultimate selection process is random, it is no different than the process of flipping a coin. The quantum world view, with each decision controlled by the outcome of a coin toss, seems less helpful to free will than does the deterministic world view.

What Is Free Agency?

The existence or non-existence of free will has deeply troubled Latter-day Saint and non-Latter-day Saint philosophers for centuries. And the problem shows no sign of resolving itself.

One Latter-day Saint philosopher, Blake Ostler,Blake Ostler, "The Latter-day Saint Concept of God," Dialogue: A Journal of Mormon Thought (Summer 1983), 73. has suggested that there is a third possibility between determinism and indeterminism. This is the "creative synthesis" suggested by philosopher and theologian Charles Hartshorne. In this view, the moment of decision itself creates a new entity that did not exist in the previous moment. This new entity is affected by the decision process and contributes to the outcome of the decision process in a deterministic but unpredictable way. This, it is suggested, is what we call "free will."

On the other hand, a Latter-day Saint physicist, Ronald Hellings,Ronald Hellings, "Determinism and Free Agency," a talk presented at Sunstone Symposium West, Los Angeles, California, 1988 (unpublished). has argued that Hartshorne's description of "creative synthesis" sounds suspiciously like a simple non-linear process. This is a completely deterministic thing that engineers and scientists encounter and solve all the time. In Hellings' view, free agency should be thought of as the name for the deterministic causes that arise inside an individual's uncreated intelligence. Determinism is required, according to Hellings, in order to allow those causes to truly make the decision. Without determinism, the decision could be stolen away at the last moment by a random flip of an electron in someone's brain.

Notes (click to expand)

Back to Top

The Church of Jesus Christ and Agency | Grace and Works

Mormonism and agency

Summary: Critics sometimes claim that Latter-day Saints believe they can earn salvation through their own efforts and therefore reject the Christian doctrine of grace. However, Latter-day Saint teachings consistently affirm that salvation comes only through the grace and Atonement of Jesus Christ and that no amount of human effort can save a person independently of Him. Good works, obedience, and covenant keeping are understood not as substitutes for grace but as responses to it and conditions through which individuals accept Christ’s gift. Consequently, the contrast often drawn between grace and works misrepresents the Latter-day Saint view, which sees both as complementary parts of God's plan of salvation.

---

Question: How do Latter-day Saints see the relationship between works and grace?

Differences in terminology

Two Latter-day Saint authors insightfully described the Latter-day Saint doctrine of grace and salvation, and compared it to the schema used by many Protestants, as follows:

(1) Latter-day Saints believe that our individual sins (not just the original sin introduced by Adam) are forgiven as a result of God's grace. (2) Latter-day Saints believe that salvation (in the Protestant sense of that term—salvation from death and hell, coupled with immortality in the presence of God) is graciously and unconditionally granted to all but sons of perdition; (3) For Latter-day Saints the real issue of salvation has to do with the individual's continued growth into God's likeness (sanctification) and exaltation, which are the synergistic outcome of divine grace and human striving. It is the Latter-day Saint degrees-of-glory eschatology that does not fit nicely with Protestant models of grace, grafted as they are to a heaven-or-hell eschatology...

Salvation is an all-or-nothing affair for most Protestants, making the distinction between "born again" and "unregenerate" correspond exactly to that between "saved" and "damned." For Latter-day Saints, though, most of the "unregenerate" receive a degree of glory—one which passes all earthly understanding (D&C 76꞉89)—for having chosen to come to earth and for deciding not to deny the Holy Spirit. Moreover, Latter-day Saints hold that the life led by those receiving lower degrees of glory is substantially different than that supposedly enjoyed in Protestant heaven or hell. Those in the telestial kingdom, for instance (and thus some of those that are "saved") do not enjoy the full presence of the Godhead as they would in Protestant versions of heaven. However, the absence of the Father and the Son (which in this respect would equate to Protestant notions of hell) is a far cry from the Protestant notion of eternal torment, as they still enjoy the presence of God, the Holy Spirit, and a glory beyond human comprehension. Similarly, the residents of the terrestrial kingdom are neither clearly "saved" nor clearly "damned" according to Protestant definitions: they have accepted the testimony of Jesus (corresponding to "saved") but have not been valiant therein and receive only the "glory" and not the "full presence" of the Father (corresponding in this sense to "damned"). Clearly, given these and other differences, the Latter-day Saint understanding of salvation cannot be directly correlated to Protestant soteriology and eschatology...

Latter-day Saints do not accept the Protestant assumption that faith/grace and human agency/actions/works constitute two separate grammars of discourse. To the contrary, we believe that it is false and that James and even Paul, as well as living prophets, make it clear that faith/grace and human agency/actions/works are actually inseparable.

Question: Do Latter-day Saints believe that salvation is based upon works?

For members of The Church of Jesus Christ of Latter-day Saints, belief and faith in Jesus Christ are essential for salvation

Evangelical Christians claim that salvation comes through "faith alone" (sola fide) and they accuse Latter-day Saints of holding to an unbiblical belief of "works-based salvation."

For members of The Church of Jesus Christ of Latter-day Saints, belief and faith in Jesus Christ are essential for salvation. Just like our Evangelical brethren, we may say, "faith without works is dead," and inversely, "works without faith are likewise dead." These two principles are undeniably connected as means to salvation. The conflict between the two groups arises from a misunderstanding.

Unfortunately, this misunderstanding demonstrates how very far apart Mormons and Evangelicals are in coming to understand each other and each other's beliefs. The irony of this accusation is that there really shouldn't be any controversy. Because of differing jargon and built-in mistrust between Mormons and other Christians, both sects are generally confused as to exactly what the other sect believes.

The Evangelical position: While each denomination varies slightly in how they define justification by faith, a common place to start is that good works stem from faith

Contrary to what many Latter-day Saints believe, justification by faith alone does not mean that one can profess belief in Christ and then run amok with one's life. It is much more intricate than what its title suggests.

While each denomination varies slightly in how they define justification by faith, a common place to start is that good works stem from faith. In other words, if one has the appropriate amount or type of faith, then they will be driven by their love of Jesus Christ to keep His commandments and ordinances.

This position is well supported by scripture:

If ye love me, keep my commandments. (John 14:15)

Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. (James 2:18)

To an Evangelical Christian, the word "works" has a negative connotation and is often associated with "works of the law," which Paul roundly condemns (see, for example, Galatians 2:16). In fact, many go so far as to prefer the word "deeds" over "works" because the former is nowhere mentioned in connection with the law.

It is a misconception that Latter-day Saints don't believe faith is important for salvation

Because Mormons consider works separate from faith, many Evangelicals assume that Mormons don't believe faith is important for salvation. The implication here is that the atonement is not necessary since a "righteous" enough person can make it to heaven without it.

This misconception does not take into account Latter-day Saint scripture, which emphatically states this is not true:

They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given — Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s (D&C 76꞉51,59).

But wo, wo unto him who knoweth that he rebelleth against God! For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ. (Mosiah 3꞉12)

Question: What can the writings of early Christians tell us about how to receive salvation in Jesus Christ?

Here are a few examples of what the early Church fathers taught on salvation:

Justin Martyr (AD 110–165)

Justin said:

“works deliverance from death to those who repent of their wickedness and believe upon Him.” (Ante-Nicene Fathers 1:249, chap 100, Dialogue with Trypho)

“by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation.” (Ante-Nicene Fathers 1:185, chap. 65, First Apology of Justin)

"But there is no other [way] than this,-to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives." (ANF 1:217, chap. 44, Dialogue with Justin)

“Christ has come to restore both the free sons and the servants amongst them, conferring the same honour on all of them who keep His commandments” (Ante-Nicene Fathers 1:267, chap 134, Dialogue with Trypho)

Irenaeus

Irenaeus said:

“But He taught that they should obey the commandments which God enjoined from the beginning, and do away with their former covetousness by good works, and follow after Christ.” (Irenaeus, Against Heresies, book 4, chap. 12, Ante-Nicene Fathers 1:476)

“God has always preserved freedom, and the power of self-government in man, while at the same time He issued His own exhortations, in order that those who do not obey Him should be righteously judged (condemned) because they have not obeyed Him; and that those who have obeyed and believed on Him should be honoured with immortality.” (Ante-Nicene Fathers 1:480, Against Heresies 15)

“God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: "Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me."[Mat. 25:34]” (Irenaeus Against Heresies, book 4, Ante-Nicene Fathers 1:486)

“And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole[Christian] faith.” (Ante-Nicene Fathers 1:331, Irenaeus Against Heresies, Chap. 21)

Clement of Alexandria

Clement said:

“Being baptized, we are illuminated. Illuminated, we become sons...This work is variously called grace, illumination, perfection, and washing. Washing, by which we cleanse away our sins. Grace, by which the penalties accruing to transgressions are remitted. Illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly.” (Clement of Alexandria, Ante-Nicene Fathers E 2:215)

“Straightway, on our regeneration, we attained that perfection after which we aspired. For we were illuminated, which is to know God.” (Clement of Alexandria, Ante-Nicene Fathers E 2:215)

Theophilus

Theophilus said:

“The things proceeding from the waters were blessed by God, that this also could be a sign of men being destined to receive repentance and remission of sins, through the water and bath of regeneration—as many as come to the truth and are born again” (Theophilus, Ante-Nicene Fathers E 2:101)

</onlyinclude>

⍗

Source(s) of the criticism

Critical sources

Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 11. ( Index of claims ) Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers Watchman Fellowship, The Watchman Expositor (Page 1)

Question: Does the Bible teach that individual works are unnecessary?

The Bible does not teach that salvation comes by faith alone

Critics of the Church claim that the Bible teaches that individual works are completely unnecessary, in contrast to the Church's doctrine that an individual's obedience to God's commandments matters in his salvation.

The Bible does not teach that salvation comes by faith alone, with no dependence on an individual's obedience to the commandments. Granted, several passages in Paul's letters, taken alone, seem to be teaching that our works do not matter in our salvation. These passages, however, are badly misunderstood. They have been carefully clarified by other ancient apostles, notably James, and this false interpretation is contradicted by Paul himself elsewhere in his writings. Most importantly, the Savior is clear that works are critical in determining who will enter his kingdom and who will not.

Question: Do Mormons ignore the doctrine of grace at the expense of "works"?

Some claim that the Church ignores the doctrine of grace in favor of "works." Critics argue that Church leaders do not teach this doctrine, and as a result, most Church members do not expect to be saved, since they are not "good enough."

Prophets and teachers must emphasize different parts of that message, depending upon their audience. The repentant sinner needs to hear about Christ’s grace and mercy, so that he or she does not fret about his or her inability to be ‘perfect.’ The arrogant and proud sinner (who does not really believe he or she needs repentance or Jesus) needs to hear about the consequences of continued disobedience. In that moment, a message emphasizing grace may be misplaced, since, despite the eventual salvation offered to almost all, the suffering of the unrepentant wicked is terrible beyond understanding.

But the doctrine of grace is a key part of the gospel of Jesus Christ, and, like the Bible prophets, His modern servants teach it. The vocabulary used may differ from that of other Christian faiths, because the Church does not wish to adopt other aspects of grace theology (such as TULIP), which it does not endorse.

The Book of Mormon teaches the doctrine of grace clearly, and repeatedly

The Book of Mormon clearly and repeatedly teaches the doctrine of grace. It insists that it is one of the most important of all:

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. (2 Nephi 2꞉8.)

And, the Book of Mormon's final verses teach a similar key doctrine:

32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.

33 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, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot. (Moroni 10꞉32-33.)

Joseph often taught about the principles of mercy and grace

Joseph often taught about the principles of mercy and grace. In one address to the Nauvoo Lyceum, he was recorded as saying:

Joseph said...that...the Lord apointed us to fall & also Redeemed us—for where sin a bounded Grace did Much more a bound 3—for Paul says Rom—5. 10 for if—when were enemys we were Reconciled to God by the Death of his Son, much more, being Reconciled, we shall be saved by his Life

Bruce R. McConkie: "if you’re working zealously in this life—though you haven’t fully overcome the world and you haven’t done all you hoped you might do—you’re still going to be saved"

Elder McConkie is not known for his "soft" take on doctrinal issues, yet he teaches this doctrine clearly and full of hope:

Everyone in the Church who is on the straight and narrow path, who is striving and struggling and desiring to do what is right, though far from perfect in this life; if he passes out of this life while he’s on the straight and narrow, he’s going to go on to eternal reward in his Father’s kingdom.

We don’t need to get a complex or get a feeling that you have to be perfect to be saved. … The way it operates is this: you get on the path that’s named the ‘straight and narrow.’ You do it by entering the gate of repentance and baptism. The straight and narrow path leads from the gate of repentance and baptism, a very great distance, to a reward that’s called eternal life. … Now is the time and the day of your salvation, so if you’re working zealously in this life—though you haven’t fully overcome the world and you haven’t done all you hoped you might do—you’re still going to be saved.

And, elsewhere, Elder McConkie taught:

As members of the Church, if we chart a course leading to eternal life; if we begin the processes of spiritual rebirth, and are going in the right direction; if we chart a course of sanctifying our souls, and degree by degree are going in that direction; and if we chart a course of becoming perfect, and, step by step and phase by phase, are perfecting our souls by overcoming the world, then it is absolutely guaranteed—there is no question whatever about it—we shall gain eternal life. Even though we have spiritual rebirth ahead of us, perfection ahead of us, the full degree of sanctification ahead of us, if we chart a course and follow it to the best of our ability in this life, then when we go out of this life we'll continue in exactly that same course. We'll no longer be subject to the passions and the appetites of the flesh. We will have passed successfully the tests of this mortal probation and in due course we'll get the fulness of our Father's kingdom—and that means eternal life in his everlasting presence.

Many recent conference talks address this doctrine specifically

Finally, many recent conference talks specifically address this doctrine. (See below). For example, after describing the many ways in which the term 'saved' is used in Latter-day Saint theology, Elder Dallin H. Oaks taught:

...all should answer: “Yes, I have been saved. Glory to God for the gospel and gift and grace of His Son!”

Often members of the Church do not use the same type of theological language to speak about grace

Two Latter-day Saint authors noted that often members of the Church do not use the same type of theological language to speak about grace, because such language also includes concepts with which they do not agree:

...Latter-day Saints reject all five principles of the Calvinistic doctrine of grace enunciated at the Council of Dort and represented by the acronym TULIP (Total depravity, Unconditional election, Limited atonement, Irresistible grace, and the Perseverance of the saints). To the extent that Latter-day Saints avoid some traditional Christian locutions (such as being "born again" or "grace alone" or even "saved") for expressing their doctrine of grace, it is because objectionable theological baggage has unfortunately become associated with the terms. However, this avoidance does not constitute (nor has it ever constituted) an avoidance of a doctrine of grace nor the rejection of a resource on which church members can rely when they "feel themselves lacking." Any avoidance of "grace" has been merely nominal and not doctrinal...

Latter-day Saints do not accept the Protestant assumption that faith/grace and human agency/actions/works constitute two separate grammars of discourse. To the contrary, we believe that it is false and that James and even Paul, as well as living prophets, make it clear that faith/grace and human agency/actions/works are actually inseparable.

Other Christians may misunderstand the Latter-day Saints because of the different language. Still, the concept and doctrine of grace (as illustrated above) is a firm and vital part of the Latter-day Saint doctrine of salvation.

Non-Latter-day Saint Christian Stephen H. Webb: Joseph Smith does not reject the efficacy or necessity of grace

Non-Latter-day Saint Christian Stephen H. Webb wrote:

Two corrections of common misrepresentations of Smith’s theology need to be made at this point. First, Mormons are often charged with denying the efficacy of grace and thus making salvation dependent upon the exercise of the individual’s free will. All theologians use the language of effort, reform, and growth, so this is not a fair charge.... In any case, Smith describes the process of sanctification as being “from grace to grace.” Rather than replicating Pelagianism, Smith is siding with that aspect of the Christian tradition best represented by Thomas Aquinas, which says we can and must cooperate with divine grace in order to permit it to actualize our potential for divinization.

Non-Latter-day Saint Christian Stephen H. Webb: Mormons reject the legacy of Augustine: especially of humanity's corruption due to original sin

Non-Latter-day Saint Christian Stephen H. Webb wrote:

Mormonism is not the return of Eutyches, but it just might be a form of Christianity deprived of the influence of Augustine. This is true in a variety of ways....First, Mormonism’s optimistic view of humanity puts it firmly on the side against Augustine’s doctrine of original sin.

Notes (click to expand)

Back to Top