First Presidency Message
A Second Birth
By President James E. Faust
Second Counselor in the First Presidency

James E. Faust, “A Second Birth,” Ensign, June 1998, 2
Our individual reaching toward a second birth, a reawakening, is followed by an eternal searching for that which is noble and good. Like Nicodemus, many will inquire, how can this second birth be? (see John 3:4). The answer is still the same: “Except a man be born of water and of the Spirit, he cannot enter the kingdom of God” (John 3:5).

The inquiring Thomas asked a meaningful question: “Lord, … how can we know the way?” The enduring response was “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:5-6).

To be spiritually born of God means that we must be able to answer affirmatively the query of Alma, “Have ye experienced this mighty change in your hearts?” (Alma 5:14). To be born again means that we must exercise a faith that does not waver and is not easily distracted.

Many members, in drinking of the bitter cup that has come to them, wrongfully think that this cup passes by others. In His first words to the people of the Western continent, Jesus of Nazareth poignantly spoke of the bitter cup the Father had given Him (see 3 Ne. 11:11).

EVERY SOUL HAS SOME BITTERNESS TO SWALLOW
Every soul has some bitterness to swallow. Parents having a child who loses his way come to know a sorrow that defies description. A woman whose husband is cruel or insensitive can have her heart broken every day. Members who do not marry may suffer sorrow and disappointment.

Having drunk the bitter cup, however, there comes a time when one must accept the situation as it is and reach upward and outward. President Harold B. Lee said, “Do not let self-pity or despair beckon you from the course you know is right.” The Savior set the compass: we must be born again in spirit and heart.

Years ago Bonnie McKean Giauque won the National Wheelchair Decor contest. This Salt Lake mother had been stricken with multiple sclerosis and had to care for her husband and five lovely daughters from a wheelchair. She decorated her wheelchair as Raggedy Ann so that children seeing her would have something to comment on besides her handicap. One fast day she confided that she and another friend, likewise handicapped, had decided, “Aren’t we lucky because we have wheelchairs?”

James Reston, New York Times political analyst, noted: “When G. K. Chesterton wrote his autobiography at the end of a remarkable life, he said that the most important lesson he had learned was to take things with gratitude instead of taking things for granted.” Mr. Reston also noted that no matter how pessimistic one’s view may be of all of our time-honored institutions, “Even then and especially then, you can either quit or fall back on personal friendship and faithful personal love, or plain and honest dealings in your private lives.” In Shakespeare’s Hamlet, Polonius gives this advice to his son: “Those friends thou hast, and their adoption tried, grapple them to thy soul with hoops of steel” (1.3.62-63).

As Thomas asked, how shall we know the way? We shall discover it by looking beyond ourselves. A trusted friend states, “I need to be reminded of the dangers of turning inward, of grabbing too tightly to my own soul. In trying to preserve myself, I would squeeze all of the life out of myself.”

There are grave dangers in considering too prominently our own desires and needs, which strangle the opportunity to be born anew. The case for a spiritual rebirth is unassailable. Paul the Apostle said to the Romans, “For to be carnally minded is death; but to be spiritually minded is life and peace” (Rom. 8:6).

This is not a passive life. The word of God constantly sets before us images of vigor and action and power, which under His benevolent guidance can be directed and controlled. “Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” Paul asked the Romans (Rom. 9:21).

Elder Thomas E. McKay, an Assistant to the Twelve, said this of his brother President David O. McKay: “As children, we swam in the cold streams around Huntsville. David would be the first in the chilling water and shout to the rest of us standing fearfully on the bank, ‘Come on in, the water is fine.’ ” There comes a time when we must jump in the cold water no matter how foreboding.

For example, it is a mistake for women to think that life begins only upon marriage. A woman must have an identity and be useful and feel important and needed whether she is single or married. She must also feel that she has something to offer.

Speaking through Portia in The Merchant of Venice, Shakespeare said: “For myself alone I would not be ambitious in my wish, to wish myself much better; yet, for you I would be trebled twenty times myself” (3.2.50-53).

In the message of the Divine Redeemer there is an offer of hope to all, of great power to parents and to any who may at times feel poor in spirit, downtrodden, or unloved.

It is the transcending hope of a new birth. There is a great freedom for those who are born of the Spirit. They can be like the wind that bloweth where it listeth, and no man knoweth “whence it cometh, and whither it goeth” (John 3:8).

Thus, being twice born, they can be free from the restricting shackles of self-pity, doubt, discouragement, and loneliness and be lifted up in lofty and noble pursuits. “They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isa. 40:31).

The message of the Savior is the same now as it was by the well or in the cornfield or by the Sea of Galilee. It is the message that there can be a heavenly kingdom on earth even as in heaven and that those who take upon themselves His work shall be twice born, renewed in heart and in spirit. It is the message that they who drink of the water that the Master gives them “shall never thirst,” but that this water may be in them “a well of water springing up into everlasting life” (John 4:14).

They who take upon themselves the burdens of others shall find unspeakable joy. This great transcending happiness is available to all, even the most humble and forlorn. It is within the grasp of all. We reach the Creator through His children.

Whoso gives a cup of water to the thirsting gives it to the Savior, and whoso receives that water receives the infinite Father who sent Him.

This ministering to others must not always be to our own. I am reminded of a time when, as a young missionary, I was stricken with yellow jaundice, which was known to us as “missionaries’ disease.” I was so deathly sick, I was afraid I would not die. A good woman, not of our faith, nursed me back to health. I felt she literally saved my life. That surpassing service to me was unpurchased, for she accepted nothing in return. I am looking forward to seeing her in another world if I should be worthy to go where she is.

If performed in the right spirit, there is no higher worship than the unpurchased service to another soul of whatever faith, belief, or social stratum. The Savior of the world said it simply, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Matt. 25:40).

Perhaps one of our gifts can be as simple and effortless as the giving of a smile or a kind word. Simple but sublime communication from one who cares elevates the lonely soul so that the troubled can be lifted. I humbly pray that there may be a second birth for all of us, a reawakening to each of all the good we could do.

Elder Dallin H. Oaks

Dallin H. Oaks, “Have You Been Saved?” Ensign, May 1998, 55

What do we say when someone asks us, “Have you been saved?” This question, so common in the conversation of some Christians, can be puzzling to members of The Church of Jesus Christ of Latter-day Saints because it is not our usual way of speaking. We tend to speak of “saved” or “salvation” as a future event rather than something that has already been realized.

Good Christian people sometimes attach different meanings to some key gospel terms like saved or salvation. If we answer according to what our questioner probably means in asking if we have been “saved,” our answer must be “yes.” If we answer according to the various meanings we attach to the terms saved or salvation, our answer will be either “yes” or “yes, but with conditions.”

I.

As I understand what is meant by the good Christians who speak in these terms, we are “saved” when we sincerely declare or confess that we have accepted Jesus Christ as our personal Lord and Savior. This meaning relies on words the Apostle Paul taught the Christians of his day:

“If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Rom. 10:9-10).

To Latter-day Saints, the words saved and salvation in this teaching signify a present covenant relationship with Jesus Christ in which we are assured salvation from the consequences of sin if we are obedient. Every sincere Latter-day Saint is “saved” according to this meaning. We have been converted to the restored gospel of Jesus Christ, we have experienced repentance and baptism, and we are renewing our covenants of baptism by partaking of the sacrament.

II.

As Latter-day Saints use the words saved and salvation, there are at least six different meanings. According to some of these, our salvation is assured—we are already saved. In others, salvation must be spoken of as a future event (e.g., 1 Cor. 5:5) or as conditioned upon a future event (e.g., Mark 13:13). But in all of these meanings, or kinds of salvation, salvation is in and through Jesus Christ.

First, all mortals have been saved from the permanence of death through the Resurrection of Jesus Christ. “For as in Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:22).

As to salvation from sin and the consequences of sin, our answer to the question of whether or not we have been saved is “yes, but with conditions.” Our third article of faith declares our belief:

“We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel” (A of F 1:3).

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 2:14-17). 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 Christ’s Atonement is conditioned upon the individual sinner’s faith, which must be manifested by obedience to the Lord’s command to repent, be baptized, and receive the Holy Ghost (see Acts 2:37-38). “Verily, verily, I say unto thee,” Jesus taught, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5; see also Mark 16:16; Acts 2:37-38).

Believers who have had this required rebirth at the hands of those having authority have already been saved from sin conditionally, but they will not be saved finally until they have completed their mortal probation with the required continuing repentance, faithfulness, service, and enduring to the end.

Some Christians accuse Latter-day Saints who give this answer of denying the grace of God through claiming they can earn their own salvation. We answer this accusation with the words of two Book of Mormon prophets. Nephi taught, “For we labor diligently … to persuade our children … to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do” (2 Ne. 25:23).

And what is “all we can do”? It surely includes repentance (see Alma 24:11) and baptism, keeping the commandments, and enduring to the end. Moroni pleaded, “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” (Moro. 10:32).

We are not saved in our sins, as by being unconditionally saved through confessing Christ and then, inevitably, committing sins in our remaining lives (see Alma 11:36-37). We are saved from our sins (see Hel. 5:10) by a weekly renewal of our repentance and cleansing through the grace of God and His blessed plan of salvation (see 3 Ne. 9:20-22).

The question of whether a person has been saved is sometimes phrased in terms of whether that person has been “born again.” Being “born again” is a familiar reference in the Bible and the Book of Mormon.

As noted earlier, Jesus taught that except a man was “born again” (John 3:3), of water and of the Spirit, he could not enter into the kingdom of God (see John 3:5).

The Book of Mormon has many teachings about the necessity of being “born again” or “born of God” (Mosiah 27:25; see Mosiah 27:24-26; Alma 36:24, 26; Moses 6:59).

As we understand these scriptures, our answer to whether we have been born again is clearly “yes.” We were born again when we entered into a covenant relationship with our Savior by being born of water and of the Spirit and by taking upon us the name of Jesus Christ. We can renew that rebirth each Sabbath when we partake of the sacrament.

Latter-day Saints affirm that those who have been born again in this way are spiritually begotten sons and daughters of Jesus Christ (see Mosiah 5:7; Mosiah 15:9-13; Mosiah 27:25).

Nevertheless, in order to realize the intended blessings of this born-again status, we must still keep our covenants and endure to the end. In the meantime, through the grace of God, we have been born again as new creatures with new spiritual parentage and the prospects of a glorious inheritance.

A fourth meaning of being saved is to be saved from the darkness of ignorance of God the Father and His Son, Jesus Christ, and of the purpose of life, and of the destiny of men and women. The gospel made known to us by the teachings of Jesus Christ has given us this salvation. “I am the light of the world,” Jesus taught; “he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12; see also John 12:46).

For Latter-day Saints, being “saved” can also mean being saved or delivered from the second death (meaning the final spiritual death) by assurance of a kingdom of glory in the world to come (see 1 Cor. 15:40-42).

Just as the Resurrection is universal, we affirm that every person who ever lived upon the face of the earth—except for a very few—is assured of salvation in this sense. As we read in modern revelation:

“And this is the gospel, the glad tidings …
“That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;

“That through him all might be saved whom the Father had put into his power and made by him;

“Who glorifies the Father, and saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him” (D&C 76:40-43; emphasis added).

The prophet Brigham Young taught that doctrine when he declared that “every person who does not sin away the day of grace, and become an angel to the Devil, will be brought forth to inherit a kingdom of glory” (Teachings of Presidents of the Church: Brigham Young [1997], 288). This meaning of saved ennobles the whole human race through the grace of our Lord and Savior, Jesus Christ. In this sense of the word, all should answer: “Yes, I have been saved. Glory to God for the gospel and gift and grace of His Son!”

Finally, in another usage familiar and unique to Latter-day Saints, the words saved and salvation are also used to denote exaltation or eternal life (see Abr. 2:11). This is sometimes referred to as the “fulness of salvation” (Bruce R. McConkie, The Mortal Messiah, 4 vols. [1979-81], 1:242).

This salvation requires more than repentance and baptism by appropriate priesthood authority. It also requires the making of sacred covenants, including eternal marriage, in the temples of God, and faithfulness to those covenants by enduring to the end.

If we use the word salvation to mean “exaltation,” it is premature for any of us to say that we have been “saved” in mortality. That glorious status can only follow the final judgment of Him who is the Great Judge of the living and the dead.

I have suggested that the short answer to the question of whether a faithful member of The Church of Jesus Christ of Latter-day Saints has been saved or born again must be a fervent “yes.”

Our covenant relationship with our Savior puts us in that “saved” or “born again” condition meant by those who ask this question. Some modern prophets have also used “salvation” or “saved” in that same present sense. President Brigham Young declared:

“It is present salvation and the present influence of the Holy Ghost that we need every day to keep us on saving ground.
… “I want present salvation. … Life is for us, and it is for us to receive it today, and not wait for the Millennium. Let us take a course to be saved today” (Discourses of Brigham Young, sel. John A. Widtsoe [1954], 15-16).

President David O. McKay spoke of the revealed gospel of Jesus Christ in that same present sense of “salvation here—here and now” (Gospel Ideals [1953], 6).

III.

I will conclude by discussing another important question members and leaders of The Church of Jesus Christ of Latter-day Saints are asked by others: “Why do you send missionaries to preach to other Christians?” Sometimes this is asked with curiosity and sometimes with resentment.

My most memorable experience with that question occurred some years ago in what we then called the Eastern Bloc. After many years of Communist hostility to religion, these countries were suddenly and miraculously given a measure of religious freedom. When that door opened, many Christian faiths sent missionaries.

As part of our preparation to do so, the First Presidency sent members of the Quorum of the Twelve Apostles to meet with government and church leaders in these countries. Our assignment was to introduce ourselves and to explain what our missionaries would be doing.

Elder Russell M. Nelson and I called on the leader of the Orthodox Church in one of these countries. Here was a man who had helped keep the light of Christianity burning through the dark decades of Communist repression.

I noted in my journal that he was a warm and gracious man who impressed me as a servant of the Lord. I mention this so that you will not think there was any spirit of arrogance or contention in our conversation of nearly an hour. Our visit was pleasant and cordial, filled with the goodwill that should always characterize conversations between men and women who love the Lord and seek to serve Him, each according to his or her own understanding.

Our host told us about the activities of his church during the period of Communist repression. He described the various difficulties his church and its work were experiencing as they emerged from that period and sought to regain their former position in the life of the country and the hearts of the people. We introduced ourselves and our fundamental beliefs. We explained that we would soon be sending missionaries into his country and told him how they would perform their labors.

He asked, “Will your missionaries preach only to unbelievers, or will they also try to preach to believers?” We replied that our message was for everyone, believers as well as unbelievers.

We gave two reasons for this answer—one a matter of principle and the other a matter of practicality. We told him that we preached to believers as well as unbelievers because our message, the restored gospel, makes an important addition to the knowledge, happiness, and peace of all mankind. As a matter of practicality, we preach to believers as well as unbelievers because we cannot tell the difference.

I remember asking this distinguished leader, “When you stand before a congregation and look into the faces of the people, can you tell the difference between those who are real believers and those who are not?” He smiled wryly, and I sensed an admission that he had understood the point.

Through missionaries and members, the message of the restored gospel is going to all the world. To non-Christians, we witness of Christ and share the truths and ordinances of His restored gospel. To Christians we do the same. Even if a Christian has been “saved” in the familiar single sense discussed earlier, we teach that there remains more to be learned and more to be experienced. As President Hinckley recently said, “[We are] not argumentative. We do not debate. We, in effect, simply say to others, ‘Bring all the good that you have and let us see if we can add to it’ ” (“The BYU Experience,” BYU devotional address, 4 Nov. 1997).

The Church of Jesus Christ of Latter-day Saints offers all of the children of God the opportunity to learn the fulness of the gospel of Jesus Christ as restored in these latter days. We offer everyone the privilege of receiving all of the ordinances of salvation and exaltation.

We invite all to hear this message, and we invite all who receive the confirming witness of the Spirit to heed it. These things are true, I testify in the name of Jesus Christ, amen.

Gospel topics: Jesus Christ, covenants, death, endurance, missionary work, plan of salvation, ordinances, priesthood, resurrection, sacrament, sin
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01-16-03

As we look at current LDS claims to be "born again" it is important that we examine carefully the full text of each message. Apostle Oaks's message was spoken publically in 1998 and can be read at the Church's own web site today.

Because of current confusion over this term, I will carefully treat Elder Oaks message point by point. Just as I quoted his entire message to avoid the complaint that Christians quote out of context I will include modern articles from the Encyclopedia on Mormonism in the same way. You will notice I even include their own bibliographies.

You will notice from his message the weight Elder Oaks placed on water baptism showing they expect to receive forgiveness due to their obedience to that work. Please read John chapter three in its entirety. You will notice the early passages deal with a spiritual birthing. Finally in the final verses we see John recording a baptismal without using any language that signifies new birth is connected.

As you reread John chapter three see what conditions Jesus put on the new birth. Jesus did put some conditions. Read them carefully. He said you must believe in Jesus Christ period. Elder Oaks conditional language comes only from so called modern revelations.

Also notice in the article how elder Oaks carefully places the Biblical idea of a new birth with eternity in heaven on the apostle Paul. Mormons usually have a pretty low view of statements about an eternal life you cannot lose made by Paul. If we examine the whole New Testament we see Jesus, John, Peter and Paul all making those remarks. Their collective language makes "eternal life" sound eternal and not temporary.

"Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live" [Deut 30:6].

In the Mosaic law entrance to that covenant was made by the cutting of the foreskin. It was an outward action. But here the author of Deuteronomy indicates one day there will be a circumcision of the heart which will be much more effective. A simple reading of this passage notes it suggests a still future event in Moses day.

God's people under the Mosaic Law were required to regularly participate in the sacrificial system instituted by revelation from Exodus to Deuteronomy. When we examine carefully the way people offered a sacrifice we see the theme there of the priest carefully explaining in exact terms what kind of animal could be offered. None could offer a blemished animal. But nowhere do we see those priests being instructed in how we should examine the people to see if they were worthy to be forgiven. The entire system evidenced the mercy of God in punishing the sacrificial victim and not people who were everywhere shown as being fully sinful.

Jeremiah referenced to the new birth in a way that agreed with the Law. He did so in context with a teaching about a future new covenant that would be associated with this new birthing.

"Behold, days are coming," declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah.” Jer. 31:31 Later Jeremiah expanded on his predictions “not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them," declares the LORD. 33. "But this is the covenant which I will make with the house of Israel after those days," declares the LORD, "I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34. "They will not teach again, each man his neighbor and each man his brother, saying, "Know the LORD,' for they will all know Me, from the least of them to the greatest of them," declares the LORD, "for I will forgive their iniquity, and their sin I will remember no more." Jer. 31:32-34

A plain reading of Jeremiah's passage would cause one to interpret this as being a future event from Jeremiah's perspective. While not everyone is in agreement as to when this was fully fulfilled, almost everyone agrees it is to be associated with the coming of the Holy Spirit into the church at Pentecost. Another evidence the future characteristic of this event is in the way David pleads with God in the Psalms, not to take away your Holy Spirit [Ps. 51:10-11]. After regeneration, one of the new characteristics promised is in the way it will be associated with "eternal life" in the New Testament [Jn. 3:15, 16, 36, 4:14, 4:36, 5:24, 39, 6:27, 40, 47, 54, 68, 10:28, 12:25, 50, 17:2, 3, Acts 13:46, 48, Rom 2:7, Rom 5:21, Rom 6:22, Rom 6:23, Rom 16:26, 2 Cor 4:17, 2 Cor 4:18, 2 Cor 5:1, Gal 6:8, Eph 3:11, 2 Th 1:9, 2 Th 2:16, 1 Tim 1:16, 1 Tim 1:17, 1 Tim 6:12, 1 Tim 6:16, 2 Tim 2:10, Titus 1:2, Titus 3:7, Heb 5:9, Heb 6:2, Heb 9:12, Heb 9:14, Heb 9:15].

FIRST OCCURRENCE OF THE NEW BIRTH IN THE NEW TESTAMENT

The new birth was first shared by Jesus in his ministry with Nicodemus in John chapter three. John chapter three is an excellent place to allow scripture itself to make its own contrast between a legalistic interpretation of the new birth with the genuine. The importance of Nicodemus as a member of Israel’s official San Hedren can not be given to much stress. Jesus chose to introduce regeneration to one of the leading members of both the Pharisees and of Israel’s supreme court. As a Jewish attorney, Nicodemus was expert in the details of the functioning of the temple at Jerusalem. He expert in the Mosaic Law called the Torah which included the first five books of the Old Testament. The Pharisees of Jesus day believed Torah must be applied to each future generation using other Jewish authorities. Soon these other authorities were elevated beyond the Torah itself.

Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; this man came to Jesus by night and said to Him, "Rabbi, we know that You have come from God {as} a teacher; for no one can do these signs that You do unless God is with him." Jesus answered and said to him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God."

Nicodemus said to Him, "How can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he?" Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. "Do not be amazed that I said to you, "You must be born again.' "The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit." Nicodemus said to Him, "How can these things be?" Jesus answered and said to him, "Are you the teacher of Israel and do not understand these things? "Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony. "If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? "No one has ascended into heaven, but He who descended from heaven: the Son of Man. "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life. "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. "For God did not send the Son into the world to judge the world, but that the world might be saved through Him. "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. "For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. "But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God." (John 3:1-21 NASB-U)

Nicodemus Was An Enigma For Two Reasons.

Jesus’ Dialogue With Nicodemus Includes Mysterious Language.

Jesus said the new birth is in some ways beyond man's ability to quantify. "Do not be amazed that I said to you, 'You must be born again.' The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit" [John 3:7-8].

HOW CAN WE BE BORN AGAIN IF IT IS SO MYSTERIOUS?

Jesus takes Nicodemus back to the purpose of His incarnation which John teaches in his prologue [Jn. 1:1-3, 14]. Jesus introduced himself to Nicodemus as being fully God before Bethlehem. His language reminds us of Paul's teaching which shared about how Christ as fully God left the glory he had with the Father to add humanity to his deity and then die a sacrificial death for humanity [Phil 2:6-11].

Jesus likens Himself to the serpent in the wilderness that Moses was commanded to hang on a pole [Num 21:7-9]. Because of evil choices, God sent poisonous serpents among his people. Those who were being bitten were dying. Then, as an evidence of the grace and mercy of God, Moses was told that the people were to be offered a way out of physical death. If they would simple look up at the pole with the serpent they would be healed physically.

So the people came to Moses and said, "We have sinned, because we have spoken against the LORD and you; intercede with the LORD, that He may remove the serpents from us." And Moses interceded for the people. Then the LORD said to Moses, "Make a fiery serpent and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live." And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. Numbers 21:7-9

Jesus made a transition back into His New Testament application by linking it to the still future time when the Son of Man would be "lifted up" or hung on the cross [Jn. 3:14]. Then Jesus added the formula for New Testament faith in the next verses,

"As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life" [John 3:14-15].

Jesus was saying to Nicodemus that in the future Jesus himself would be lifted onto the cross sacrificially. The method for being born again would be to simply look on his cross in faith.
"For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. "For God did not send the Son into the world to judge the world, but that the world might be saved through Him" [John 3:16-17].

For all living after the cross the promise is sure, if we look at the cross in faith we will be saved. The cross of course also included the sacrificial death of Christ. When Paul wrote of being born again he said, "if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved" [Rom 10:9].

1. Faith in God involves right belief about God.
2. Faith rests on divine testimony.
3. Faith is a supernatural divine gift. Overall they write “the nature of faith, according to the New Testament, is to live by the truth it receives. Faith resting on God’s promises, gives thanks for God’s grace by working for God’s glory.”

THE NEW BIRTH IN THE APOSTOLIC LETTERS

The apostle John characterizes those who have been born again as

EXAMPLES OF IMPORTANT PASSAGES

"Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, {which is} your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect. For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith" [Rom 12:1-3].

"But when the kindness of God our Savior and {His} love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to {the} hope of eternal life" [Titus 3:4-7].

"But now you also, put them all aside: anger, wrath, malice, slander, {and} abusive speech from your mouth. Do not lie to one another, since you laid aside the old self with its {evil} practices, and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him-- {a renewal} in which there is no {distinction between} Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all" [Col 3:8-11].

Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, if you have tasted the kindness of the Lord. And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" [1 Pet 2:1-5]. "For Christ also died for sins once for all, {the} just for {the} unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit" [1 Pet 3:18].

FULL ARTICLES FROM ENCYCLOPEDIA ON MORMONISM

Born of God or "born again" refers to the personal spiritual experience in which repentant individuals receive a forgiveness of sins and a witness from God that if they continue to live the commandments and endure to the end, they will inherit eternal life. The scriptures teach that just as each individual is "born into the world by water, and blood, and the spirit," so must one be "born again" of water and the Spirit and be cleansed by the blood of Christ (John 3:5; Moses 6:59). To be born of God implies a sanctifying process by which the old or natural man is supplanted by the new spiritual man who enjoys the companionship of the Holy Ghost and hence is no longer disposed to commit sin (Col. 3:9-10; Mosiah 3:19; Tpjs, p. 51). When individuals are born again they are spiritually begotten sons and daughters of God and more specifically of Jesus Christ (Mosiah 5:7; 27:25). The Book of Mormon prophet Alma 1 calls this inner transformation a "mighty change in your hearts" (Alma 5:14).

LDS scripture and literature contain numerous examples of individuals who have undergone this process of spiritual rebirth. Enos relates that after "mighty prayer and supplication" the Lord declared that his sins had been forgiven (Enos 1:1-8). After King Benjamin's discourse, the people said that the Spirit had "wrought a mighty change in us, or in our hearts," and that they had "no more disposition to do evil, but to do good continually" (Mosiah 5:2). Of his conversion experience, Alma2 says, "Nevertheless, after wading through much tribulation, repenting nigh unto death, the Lord in mercy hath seen fit to snatch me out of an everlasting burning, and I am born of God" (Mosiah 27:28). Similar experiences are recounted about King Lamoni and his father (Alma 19, 22). In an account written in 1832, the Prophet Joseph Smith describes his first vision as being significant not only for opening a new dispensation of the gospel, but also for his personal conversion. He writes, "The Lord opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph my son thy sins are forgiven thee. [A]nd my soul was filled with love and for many days I could rejoice with great joy and the Lord was with me" (PJS 1:6-7).

Mormon explains the "mighty change" that must occur if one is to be born of God. The first fruit of repentance is the baptism of water and fire, which baptism "cometh by faith unto the fulfilling of the commandments." Then comes a remission of sins that brings a meekness and lowliness of heart. Such a transformation results in one's becoming worthy of the companionship of the Holy Ghost, who "filleth with hope and perfect love, which love endureth by diligence unto prayer" (Moro. 8:25-26).

LDS scriptures teach that spiritual rebirth comes by the grace of God to those who adhere to the principles and ordinances of the gospel of Jesus Christ, namely, faith, repentance, baptism, and reception of the gift of the Holy Ghost. For the process to be genuine, however, one must be diligently engaged in good works, for as James says, "faith without works is dead; …by works [is] faith made perfect" (James 2:20, 22). A mere confession of change, or receiving baptism or another ordinance, does not necessarily mean that one has been born of God.

Other Christian faiths also emphasize the importance of being "born again." Unlike many of these, Latter-day Saints do not believe this experience alone is sufficient for salvation. Instead, the process of spiritual rebirth signals to Latter-day Saints the beginning of a new life abounding with faith, grace, and good works. Only by enduring to the end may the individual return to the presence of God. Those who receive the ordinance of baptism and are faithful in keeping the commandments may enjoy the constant presence of the Holy Ghost who, like fire, will act as a sanctifier, and will witness to the hearts of the righteous that their sins are forgiven, imparting hope for eternal life.

Persons who have experienced this mighty change manifest attitudinal and behavioral changes. Feeling their hearts riveted to the Lord, their obedience extends beyond performance of duty. President Harold B. Lee taught, "Conversion must mean more than just being a 'card-carrying' member of the Church with a tithing receipt, a membership card, a temple recommend, etc. It means to overcome the tendencies to criticize and to strive continually to improve inward weaknesses and not merely the outward appearances" (Ensign, June 1971, p. 8). Latter-day Saints believe that individuals who are truly born of God gladly give a life of service to their fellow beings—they share the gospel message, sacrifice their own time, energy, and resources for the benefit of others, and in general hold high the Light of Christ, being faithful to all the commandments.

Bibliography
Cannon, Elaine, and Ed J. Pinegar. The Mighty Change. Salt Lake City, 1978. Ed J. Pinegar

When we look at the 1992 Encyclopedia on Mormonism article titled “Born of God,” we see this language describing those who are born again, "LDS scriptures teach that spiritual rebirth comes by the grace of God to those who adhere to the principles and ordinances of the gospel." This has a much different tone than we see Jesus using with Nicodemus. John set Jesus teaching apart from matching legal requirements [Jn. 1:12-13]. Jesus described it as being like a wind coming from God not a part of a new system of legal ordinances. Another major difference in language is the focus on enduring to the end. Christ said when we are reborn we receive eternal life, not temporary life. Regeneration is so powerful that it comes equipped with the ability to endure built in.

The fourth article of faith of The Church of Jesus Christ of Latter-day Saints declares that "baptism by immersion for the remission of sins" is one of the "first principles and ordinances of the Gospel." Latter-day Saints believe, as do many Christians, that baptism is an essential initiatory ordinance for all persons who are joining the Church, as it admits them to Christ's church on earth (John 3:3-5; D&C 20:37, 68-74). It is a primary step in the process, which includes faith, repentance, baptism of fire and of the Holy Ghost, and enduring to the end, whereby members may receive remission of their sins and gain access to the Celestial Kingdom and eternal life (e.g., Mark 16:15-16; 2 Ne. 31:13-21; D&C 22:1-4; 84:64, 74; MD, pp. 69-72).

Latter-day Saint baptisms are performed for converts who have been properly instructed, and are at least eight years of age (the age of accountability). Baptism must be performed by one who has proper priesthood authority. The major features of the ordinance include the raising of the right hand, the reciting of the prescribed baptismal prayer by the one performing the baptism, and the complete immersion of the candidate (3 Ne. 11:23-26; D&C 20:71-74; 68:27). Baptism symbolizes the covenant by which people promise to come into the fold of God, to take upon themselves the name of Christ, to stand as a witness for God, to keep his commandments, and to bear one another's burdens, manifesting a determination to serve him to the end, and to prepare to receive the spirit of Christ for the remission of sins. The Lord, as his part of the covenant, is to pour out his spirit upon them, redeem them from their sins, raise them in the first resurrection, and give them eternal life (Mosiah 18:7-10; D&C 20:37). The rich symbolism of the ordinance invites candidates and observers to reflect on its meanings. Burial in the water and arising out of the water symbolize the candidate's faith in the death, burial, and resurrection of Jesus Christ, as well as the future resurrection of all people. It also represents the candidate's new birth to a life in Christ, being born of God, thus born again of the water and of the spirit (Rom. 6:3-6; Mosiah 18:13-14; Moses 6:59-60; D&C 128:12-13).

Latter-day Saint scriptures indicate that the history of this ordinance predates the ministry of John the Baptist.

Beginning with Adam (Moses 6:64-66), baptism by immersion in water was introduced as standard practice, and has been observed in all subsequent dispensations of the gospel when priesthood authority was on the earth (D&C 20:25-27; 84:27-28). For variants of such precedents, Latter-day Saints trace the baptismal initiations in many pre-Christian religions (see Meslin, 1987). As recorded in the Book of Mormon, Lehi and Nephi1 foresaw the baptism of Jesus Christ in vision and taught their people to follow his righteous example (1 Ne. 10:7-10; 11:27; 2 Ne. 31:4-9). Moreover, before the time of Jesus Christ, Alma 1 initiated converts into the church of God by baptism as a sign of their covenant (Mosiah 18:8-17; Alma 4:4-5).

According to the account of his appearance to the Nephites, Jesus taught the necessity of faith, repentance, baptism, and the gift of the Holy Ghost, and he authorized twelve disciples to baptize (3 Ne. 11:18-41; 19:11-13; 26:17-21). The Book of Mormon provides adequate instructions for baptism and proper words for the baptismal prayer (3 Ne. 11:23-28; Moro. 6:1-4; cf. D&C 20:73). In addition to relying on information in the Book of Mormon, Latter-day Saints follow the New Testament teachings on baptism. Jesus taught that baptism is necessary for salvation. He told Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:1-5). He required baptism of those who professed to become his disciples (John 4:1-2). His farewell commission to his apostles was that they should go to all nations, teaching and baptizing (Matt. 28:19), and he declared, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:16; emphasis added). Paul, after his miraculous vision on the road to Damascus, was taught the gospel by Ananias who told him to "arise, and be baptized, and wash away thy sins" (Acts 22:16). To the penitent multitude on the day of Pentecost, Peter proclaimed, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:38). Latter-day Saints do not accept baptismal practices and teachings that arose among some Christian groups in the centuries after the death of the apostles, including infant baptism, baptism by means other than immersion, and the idea that baptism is not necessary for salvation. The Nephite prophet Mormon denounced the practice of infant baptism, which had apparently crept in among his people, and declared that anyone who supposed that little children need baptism would deny the mercies of Christ, setting at naught the value of his Atonement and the power of his redemption (Moro. 8:4-20).

The authority to baptize was restored by John the Baptist to Joseph Smith and Oliver Cowdery on May 15, 1829 (JS—H 1:68-72). From the early days of the restored Church, missionaries have been sent to "declare repentance and faith on the Savior, and remission of sins by baptism" (D&C 19:31; 55:2; 84:27, 74). "He that believeth and is baptized shall be saved, and he that believeth not, and is not baptized, shall be damned" (D&C 112:29). This is the central teaching of the gospel of Jesus Christ (3 Ne. 11:31-40).

Consequently, persons coming into The Church of Jesus Christ of Latter-day Saints at age eight or older are required to submit to baptism, even though they may have been previously baptized in other churches (D&C 22). Likewise, excommunicants undergo baptism again once they have qualified for readmission into the Church.

The form of the ordinance is prescribed in latter-day revelation, which makes clear that the baptism must be performed by a person who has priesthood authority and that it requires completely immersing the penitent candidate below the water and then bringing the person out of the water (3 Ne. 11:25-26; D&C 20:72-74). Baptism is followed by the laying-on of hands for the gift of the Holy Ghost.

Contemporary Church practice provides for the candidate to be interviewed and approved by an authorized priesthood official (usually the bishop or other officer presiding over the congregation or a mission official), who determines whether the applicant meets the qualifying conditions of repentance, faith in the Lord Jesus Christ, and an understanding of and willingness to obey the laws and ordinances of the gospel. It is also necessary that an official record of each baptism be kept by the Church.

Baptism may be performed in the font provided in many meetinghouses or in any body of water that is suitable for the sacred occasion and deep enough for complete immersion. The candidate and the person performing the ordinance will be dressed in plain and modest white clothing. The ceremony is unpretentious, typically attended by the candidate's family, close friends, and interested members of the congregation. A speaker or two may offer a few words of instruction and joyous welcome to the candidate.

The earlier practice of rebaptism to manifest repentance and recommitment, or for a restoration of health in time of sickness, is no longer practiced in the Church.

Belief that baptism is necessary for the salvation of all persons who reach the age of accountability (D&C 84:64, 74) does not condemn persons who have died without the opportunity to hear the true gospel of Jesus Christ or to receive baptism from proper priesthood authority. Latter-day Saints believe that proxy baptism for the dead should be performed vicariously (1 Cor. 15:29; D&C 124:28-35, 127-128), and that it becomes effective if the deceased beneficiary accepts the gospel while in the spirit world awaiting resurrection (see 1 Pet. 3:18-20; 4:6; cf. D&C 45:54). This vicarious work for the benefit of previous generations, binding the hearts of the children to their fathers (Mal. 4:5-6), is one of the sacred ordinances performed in Latter-day Saint temples (D&C 128:12-13).

Bibliography

Meslin, Michel. "Baptism." In Encyclopedia of Religion, Mircea Eliade, ed. Vol. 2, pp. 59-63. New York, 1987.
Smith, Joseph Fielding. Doctrines of Salvation, Vol. 2, pp. 323-37. Salt Lake City, 1955.
Talmage, James E. AF, pp. 109-42. Salt Lake City, 1984.
Carl S. Hawkins

WHAT ABOUT BAPTISM FOR THE DEAD?

Our main new birth passages in John chapter three include evidence that there are two kinds of human being after death. Those in Christ through belief with the new birth, and those who will “perish.” "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” [John 3:16]. Remember in this context Jesus likened his work on the cross to the serpent on the pole in Numbers. Those who refused to look at the pole perished physically. Those who refuse to look to the cross perish for eternity.

Jesus teaching is in agreement with the author of Hebrews, "it is appointed unto man once to die, but after this the judgment" [Hebrews 9:27]. There is a growing harmony when we expand our context to include Jesus' story of the rich man and Lazarus [Luke 16:19-31]. Together there is compelling evidence for the fact that after death we should not be telling the world not to worry about their sinful life because after all there is a second chance “salvation.” This is foreign in the Bible.

Even the Book of Mormon which came forth in 1830 and predated the arrival of Smith's revelation on “baptism for the dead” by more than a decade refuted hope for repentance after death [Alma 34:31-35; 42:4,13,28; Helaman 13:38]. This problem has caused many Mormon leaders like Bruce R. McConkie to work hard to clear up confusion in his New Testament commentary. Many Mormons today admit they are confused about the pathway to salvation.

The gift of the Holy Ghost is the right or privilege of receiving divine manifestations, spiritual gifts, and direction from the Holy Ghost. This gift is conferred upon members of the Church by the laying on of hands following baptism. It is considered one of the essential ordinances of the gospel of Jesus Christ and an absolute prerequisite of salvation.

The Holy Ghost is the third member of the Godhead, while the gift of the Holy Ghost consists of the privilege to receive inspiration, manifestations, and other spiritual gifts and blessings from that member of the Godhead (TPJS, p. 199). Among the most important spiritual blessings associated with the gift of the Holy Ghost is the sanctifying or cleansing power of the Holy Ghost, whereby men and women are born of God. Through this baptism of fire and of the Holy Ghost, individual hearts and desires are cleansed and spirits made pure as the culmination of the process of repentance and baptism (2 Ne. 31:13, 17; 3 Ne. 27:20). Other important manifestations of the Holy Ghost include bearing witness of Jesus Christ and of divine truths, providing spiritual guidance and warning as appropriate, and enabling discernment of right and wrong.

The gift of the Holy Ghost is understood to be the key to all of the "spiritual gifts" found in the Church, including the gifts of prophecy and revelation, of healing, of speaking in tongues, and of the translation and interpretation of tongues. These distinctive gifts of the spirit normally are manifested only among those who have received the gift of the Holy Ghost and who qualify by their needs and their worthiness for such divine assistance, even as the original apostles of Christ received these gifts only after the Holy Ghost came upon them on the Day of Pentecost (Acts 2:1-17).

In LDS practice, the gift of the Holy Ghost is given by the laying-on of hands as indicated in the New Testament (see Acts 8:17-18; 19:2-6; 2 Tim. 1:6; Heb. 6:2), normally immediately following or within a few days of the baptism by water. A bearer of the Melchizedek Priesthood (usually joined by a few others holding the same priesthood) lays his hands upon the head of the newly baptized member, calls the person by name, confirms him or her a member of the Church, and says, "Receive the Holy Ghost." The exact wording of this ordinance is not prescribed, but it always involves the confirmation of membership, the bestowal of the gift of the Holy Ghost, and a reference to the priesthood authority by which the ordinance is performed. These basic components of the ordinance often are followed by a verbal blessing that offers counsel and direction to the new member. In proxy temple ordinance work for deceased persons, the same basic confirmation follows the ordinance of baptism for the dead.

The New Testament account of how the Saints in Samaria received the gift of the Holy Ghost makes clear that bestowal of this gift requires a higher authority than is needed for performing baptisms (see Acts 8:14-17).

When Jesus Christ visited the Nephites, he first gave authority to baptize (3 Ne. 11:22), and in a subsequent visit he gave authority to bestow the Holy Ghost, as he touched and spoke to each of the Twelve disciples individually (3 Ne. 18:36-37). Whereas baptisms can be performed by priests in the Aaronic Priesthood, the Holy Ghost can be conferred only by bearers of the higher or Melchizedek Priesthood (Moro. 2:2; JS—H 1:70). John the Baptist referred to this fundamental distinction between the two priesthoods: "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I…he shall baptize you with the Holy Ghost, and with fire" (Matt. 3:11).

The gift of the Holy Ghost is formally bestowed upon an individual only once, but the spiritual benefits associated with this gift can and should be continuous during a lifetime. Latter-day Saints are taught to strive to live so as to have the Holy Ghost as a "constant companion" to strengthen them and help them choose the right (D&C 121:46). The granting of the gift alone, however, does not insure these inspirations. The actual reception of the Holy Ghost is conditional upon the humility, faith, and worthiness of the individual who has had the gift bestowed on him or her. President Joseph F. Smith taught that the gift of the Holy Ghost confers upon worthy and desirous members "the right to receive…the power and light of truth of the Holy Ghost, although [they] may often be left to [their] own spirit and judgment" (GD, pp. 60-61).

The gift of the Holy Ghost is referred to by the Prophet Joseph Smith as one of the basic principles and ordinances of the gospel, being integrally linked to faith in Jesus Christ, repentance, and baptism by immersion for the remission of sins (see First Principles of the Gospel; A of F 4). Together these four constitute the "first principles" of the gospel of Jesus Christ (see Gospel of Jesus Christ; 3 Ne. 27:19-21) and the only means whereby men and women can be cleansed of all sin—to become pure and spotless and worthy to enter the presence of God.

The Holy Ghost continues to aid in the process of spiritual purification through "the baptism by fire," which has been described in these words: "By the power of the Holy Ghost—who is the Sanctifier (3 Ne. 27:19-21)—dross, iniquity, carnality, sensuality, and every evil thing is burned out of the repentant soul as if by fire; the cleansed person becomes literally a new creature of the Holy Ghost…. He is born again" (MD, p. 73). The Savior referred to this spiritual rebirth when he told Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5).

A single experience of being "born again" does not alone insure salvation. It is also necessary for a person to "endure to the end," an essential element of the gospel of Christ (2 Ne. 31:20; 3 Ne. 27:16-17). The prophet Nephi1 taught that enduring to the end requires that one "feast upon the words of Christ," following the guidance of the Holy Ghost in "all things what ye should do" (2 Ne. 32:3-5). The gift of the Holy Ghost thus ensures that divine guidance and spiritual renewal take place throughout one's life, provided that the requisite repentance and humility are manifested.

Bibliography
Lampe, G. W. H. "Holy Spirit." In The Interpreter's Dictionary of the Bible, Vol. 2, pp. 626-39. Nashville, Tenn., 1962.
Shepherd, M. H., Jr. "Hands, Laying on of." In The Interpreter's Dictionary of the Bible, Vol. 2, pp. 521-22. Nashville, Tenn., 1962.
Talmage, James E. AF, pp. 157-70.
Bruce D. Porter

RESPONDING TO THE ENCYCLOPDIA ON MORMONISM ON THE GIFT OF THE HOLY GHOST

One of the most controversial issues in Christian theology is whether salvation is the free gift of unmerited grace or is earned through good works. Paul's statement that "a man is justified by faith without the deeds of the law" (Rom. 3:28) is frequently cited to support the former view, while James's statement that "faith without works is dead" (James 2:20) is often quoted in favor of the latter view. The LDS doctrine that salvation requires both grace and works is a revealed yet commonsense reconciliation of these contradictory positions.

C. S. Lewis wrote that this dispute "does seem to me like asking which blade in a pair of scissors is most necessary" (p. 129). And in one way or another almost all Christian denominations ultimately accept the need for both grace and works, but the differences in meaning and emphasis among the various doctrinal traditions remain substantial.

LDS doctrine contains an affirmative sense of interaction between grace and works that is unique not only as to these concepts but also reflects the uniqueness of the restored gospel's view of man's nature, the Fall of Adam, the Atonement, and the process of salvation. At the same time, the LDS view contains features that are similar to basic elements of some other traditions. For example, the LDS insistence that such works as ordinances be performed with proper priesthood authority resembles the Catholic teaching that its sacraments are the requisite channels of grace. Also the LDS emphasis on the indispensability of personal faith and repentance in a direct relationship with God echoes traditional Protestant teachings. The LDS position "is not a convenient eclecticism, but a repossession [through the Restoration] of a New Testament understanding that reconciles Paul and James" (Madsen, p. 175).

The Church's emphasis on personal responsibility and the need for self-disciplined obedience may seem to de-emphasize the role of Christ's grace; however, for Latter-day Saints, obedience is but one blade of the scissors. All of LDS theology also reflects the major premise of the Book of Mormon that without grace there is no salvation: "For we know that it is by grace that we are saved, after all we can do" (2 Ne. 25:23). The source of this grace is the atoning sacrifice of Jesus Christ: "Mercy cometh because of the Atonement" (Alma 42:23).

The teachings of Christian theology since the Middle Ages are rooted in the belief that, primarily because of the effects of the Fall and original sin, humankind has an inherently evil nature. In both the Catholic and the Protestant traditions, only the grace of God can overcome this natural evil. Various Christian writers have disputed the extent to which the bestowal of grace completely overcomes man's dark nature. In the fifth century, reflecting his personal struggle with what he believed to be his own inherent evil nature, Augustine saw grace as the only escape from the evil of earthly pleasures and the influence of the worldly "city of man." In the thirteenth century Thomas Aquinas was more sanguine, recognizing the serious wounding caused by original sin, but also defending man's natural potential for good.

In the early sixteenth century, Martin Luther, through his reading of Paul and reacting against the sale of indulgences, concluded that faith, God's unilateral gift to chosen individuals, is the true source of grace and, therefore, of justification before God. Luther thus (perhaps unintentionally) broke the medieval church's control over grace, thereby unleashing the political force of the protestant reformation. For Luther, man's individual effort can in no way "earn" or otherwise be part in the righteousness infused by grace. Even the good works demonstrated in a life of obedience to God are but the visible effects of grace. This idea later influenced the development of the Puritan ethic in America. John Calvin, Luther's contemporary, developed a complete doctrine of predestination based on Luther's idea that God unilaterally chooses those on whom he bestows the gifts of faith and grace.

The Catholic response to Luther's challenge rejected predestination and reaffirmed both that grace is mediated by church sacraments and that grace cannot totally displace human agency. At the same time, Catholic thought underscored the primacy of God's initiative. "Prevenient grace" operates upon the human will before one turns to God; yet, once touched by grace, one is still free to cooperate or not. The interaction between divine grace and human freedom is not totally clear; however, grace is increased as one obeys God's commandments, and grace raises one's natural good works to actions of supernatural value in a process of spiritual regeneration.

In recent years, some Protestant theologians have questioned the way an exclusive emphasis on unmerited grace negates a sense of personal responsibility. Dietrich Bonhoeffer, for example, condemned the idea of "cheap grace," which falsely supposes that because "the account has been paid in advance…everything can be had for nothing" (The Cost of Discipleship, 1963, p. 45). John MacArthur was concerned that contemporary evangelism promises sinners that they "can have eternal life yet continue to live in rebellion against God" (The Gospel According to Jesus, 1988, pp. 15-16). And Paul Holmer wrote that stressing the dangers of works is "inappropriate if the listeners are not even trying! Most Church listeners are not in much danger of working their way into heaven" ("Law and Gospel Re-examined," Theology Today 10 [1953-54]:474).

Some Latter-day Saints have shared similar concerns about the limitations of a one-sided view of the grace-works controversy, just as they have shared the Catholic concern about a doctrine of grace that undercuts the fundamental nature of free will. Latter-day Saints see Paul's writing about the inadequacy of works and "the deeds of the law" (Rom. 3:27-28) as referring mainly to the inadequacy of the ritual works of the Law of Moses, "which had been superseded by the higher requirements of the Gospel [of Jesus Christ]"; thus, Paul correctly regarded many of "the outward forms and ceremonies" of the Law of Moses as "unessential works" (AF, p. 480). As the prophet Abinadi declared in the Book of Mormon (c. 150 B.C.), "Salvation doth not come by the law alone; and were it not for the Atonement, which God himself shall make for the sins and iniquities of his people,…they must unavoidably perish, notwithstanding the Law of Moses" (Mosiah 13:28).

In a broader sense, LDS devotion to the primary role of grace while concurrently emphasizing self-reliance stems from a unique doctrinal view of man's nature and destiny. As noted by Reformation scholar John Dillenberger, "In stressing human possibilities, Mormonism brought things into line, not by abandoning the centrality of grace but by insisting that the [real] powers of humanity…reflected the actual state of humanity as such…. Mormonism brought understanding to what had become an untenable problem within evangelicalism: how to reconcile the new power of humanity with the negative inherited views of humanity, without abandoning the necessity of grace." In this way, Dillenberger concluded, "perhaps Mormonism…is the authentic American theology, for the self-reliance of revivalist fundamentalist groups stood in marked contrast to their inherited conception of the misery of humanity" (p. 179).

In LDS teachings, the Fall of Adam made Christ's redemption necessary, but not because the Fall by itself made man evil. Because of transgression, Adam and Eve were expelled from Eden into a world that was subject to death and evil influences. However, the Lord revealed to Adam upon his entry into mortality that "the Son of God hath atoned for original guilt"; therefore, Adam's children were not evil, but were "whole from the foundation of the world" (Moses 6:54). Thus, "every spirit of man was innocent in the beginning; and God having redeemed man from the fall, men became again, in their infant state, innocent before God" (D&C 93:38).

As the descendants of Adam and Eve then become accountable for their own sins at age eight, all of them taste sin as the result of their own free choice. "All have sinned, and come short of the glory of God" (Rom. 3:23). One whose cumulative experience leads her or him to love "Satan more than God" (Moses 5:28) will eventually become "carnal, sensual, and devilish" (Moses 5:13; 6:49) by nature. On the other hand, one who consciously accepts Christ's grace through the Atonement by faith, repentance, and baptism yields to "the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the Atonement of Christ the Lord" (Mosiah 3:19). In this way, the individual takes the initiative to accept the grace made available by the Atonement, exercising faith through a willing "desire to believe" (Alma 32:27). That desire is often kindled by hearing others bear testimony of Christ. When this word of Christ is planted and then nourished through obedience interacting with grace, as summarized below, the individual may "become a saint" by nature, thereby enjoying eternal (meaning godlike) life.

Grace is thus the source of three categories of blessings related to mankind's salvation. First, many blessings of grace are unconditional—free and unmerited gifts requiring no individual action. God's grace in this sense is a factor in the Creation, the Fall, the Atonement, and the Plan of Salvation. Specifically regarding the Fall, and despite death and other conditions resulting from Adam's transgression, Christ's grace has atoned for original sin and has assured the resurrection of all humankind: "We believe that men will be punished for their own sins, and not for Adam's transgression" (A of F 2).

Second, the Savior has also atoned conditionally for personal sins. The application of grace to personal sins is conditional because it is available only when an individual repents, which can be a demanding form of works. Because of this condition, mercy is able to satisfy the demands of justice with neither mercy nor justice robbing the other. Personal repentance is therefore a necessary condition of salvation, but it is not by itself sufficient to assure salvation (see Justice and Mercy). In addition, one must accept the ordinances of baptism and the laying-on of hands to receive the gift of the Holy Ghost, by which one is born again as the spirit child of Christ and may eventually become sanctified (cf. D&C 76:51-52; see also Gospel of Jesus Christ).

Third, after one has received Christ's gospel of faith, repentance, and baptism unto forgiveness of sin, relying "wholly upon the merits of him who is mighty to save," one has only "entered in by the gate" to the "strait and narrow path which leads to eternal life" (2 Ne. 31:17-20). In this postbaptism stage of spiritual development, one's best efforts—further works—are required to "endure to the end" (2 Ne. 31:20). These efforts include obeying the Lord's commandments and receiving the higher ordinances performed in the temples, and continuing a repentance process as needed "to retain a remission of your sins" (Mosiah 4:12).

In the teachings of Martin Luther, such works of righteousness are not the result of personal initiative but are the spontaneous effects of the internal grace one has received, wholly the fruits of the gracious tree. In LDS doctrine by contrast, "men should…do many things of their own free will, and bring to pass much righteousness. For the power is in them, wherein they are agents unto themselves" (D&C 58:27-28). At the same time, individuals lack the capacity to develop a Christlike nature by their own effort. The perfecting attributes such as hope and charity are ultimately "bestowed upon all who are true followers…of Jesus Christ" (Moro. 7:48) by grace through his Atonement. This interactive relationship between human and divine powers in LDS theology derives both from the significance it attaches to free will and from its optimism about the "fruits of the spirit" (Gal. 5:22-25) among the truly converted, "those who love me and keep all my commandments, and him that seeketh so to do" (D&C 46:9).

God bestows these additional, perfecting expressions of grace conditionally, as he does the grace that allows forgiveness of sin. They are given "after all we can do" (2 Ne. 25:23)—that is, in addition to our best efforts. In general, this condition is related less to obeying particular commandments than it is to one's fundamental spiritual character, such as "meekness and lowliness of heart" (Moro. 8:26) and possessing "a broken heart and a contrite spirit" (Ps. 51:17; 3 Ne. 9:20; Hafen, chap. 9). Or, as Moroni wrote at the end of the Book of Mormon, "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; …then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ" (Moro. 10:32-33).

Bibliography

Dillenberger, John. "Grace and Works in Martin Luther and Joseph Smith." In Reflections on Mormonism: Judaeo-Christian Parallels, ed. Truman G. Madsen. Provo, Utah, 1978.
Hafen, Bruce C. The Broken Heart: Applying the Atonement to Life's Experiences. Salt Lake City, 1989.
Holmer, Paul L. "Law and Gospel Re-examined." Theology Today 10 (1953-1954):474. Keller, Roger R. Reformed Christians and Mormon Christians: Let's Talk! Urbana, Ill., 1986.
Lewis, C. S. Mere Christianity. New York, 1943.
Madsen, Truman G. Reflections on Mormonism, p. 175. Provo, Utah, 1978.
McDonald, William, ed. "Grace." In New Catholic Encyclopedia, Vol. 6. New York, 1967.
Millet, Robert L. By Grace Are We Saved. Salt Lake City, 1989.
Rahner, Karl, ed. The Teaching of the Catholic Church. Regensburg, Germany, 1965.
Bruce C. Hafen

Mormons usually pit Paul and James as being bitter enemies in matters of doctrine. Because of that way of interpreting Paul we see his passage like "a man is justified by faith without the deeds of the law" (Rom. 3:28) with little confidence.

GOD WANTS TO BE THE SOURCE OF OUR RIGHT STANDING

OLD TESTAMENT

NEW TESTAMENT

"Brethren, my heart's desire and my prayer to God for them is for {their} salvation. For I testify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes. For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, "WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down), or "WHO WILL DESCEND INTO THE ABYSS?' (that is, to bring Christ up from the dead)." But what does it say? "THE WORD IS NEAR YOU, in your mouth and in your heart"-- that is, the word of faith which we are preaching, that if you confess with your mouth Jesus {as} Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation" [Rom 10:1-10].

Self righteousness is not Christianity.

GOD WANTS US TO TRUST IN THE COMPLETED WORK ON THE CROSS

The apostle John wrote, “Therefore when Jesus had received the sour wine, He said, "It is finished!" And He bowed His head and gave up His spirit” [John 19:30]. When John wrote “it is finished” he used the Greek word tetelestia which means to end, complete, or finish. The grammar John used here is important. He used the perfect tense which defines this action on the cross as being in a perfected sense. This defines the results of his action as being ongoing. The word in this context and grammar has more to do with the completion of the mission of redemption than with the ending of Christ’s suffering. The emphasis John gave here was to demonstrate that Christ accomplished the finished work of the cross which now has eternal ramifications. The author of Hebrews made the same emphasis, “But when Christ appeared {as} a high priest of the good things to come, {He entered} through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption” [Heb 9:11﷓12].

ISAIAH'S MESSIAH OUR ONLY SAVIOR

“I, even I, am the LORD; and beside me there is no savior.” Isa 43:11 The word “savior” comes from “yasha.” When we read this passage the evidence demonstrates that the person we associate with the work of savior is also fully God. Isaiah links him with the personal proper name of Yahweh. In another verse he says, “For I am the LORD your God, the Holy One of Israel, your Savior. ” Isa 43:3

“Savior” again comes from “yasha.” Here the evidence expands to associate the person of our Savior with both Yahweh [Lord] and Elohim [God] and the work of redemption. “Thus says the LORD, your Redeemer, the Holy One of Israel; I am the LORD your God.” Isa 48:17

The word redeemer comes from the Hebrew word, “Go’alkaa” linked with Yahweh it means the Lord is our Redeemer. Isaiah also gave us a passage that links the person of our Savior as being God, Savior and Redeemer, “I the LORD am your Savior and your Redeemer, the mighty One of Jacob.” Isa 49:26. Scripture is consistent in identifying the person of our redeemer as also being fully God. A favorite term for Isaiah to use in describing our Lord is “the Holy One.” This is evidence that when we would later meet Christ in the New Testament that he would present himself as being uniquely without sin.

CHRIST’S DEATH WAS SINLESS AND SACRIFICIAL

GOD WANTS US TO TRUST IN HIM AS SOURCE FOR OUR NEW LIFE

“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” Romans 8:11

We need Christ as our source because as human beings we still sin. And if there is even a single sin we can not inherit eternal life. “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” James 2:10

Atonement. Means “to cover” sins by putting it out of sight. Only found in the New Testament once. Rom 5:11 Theologians use atonement to include the saving act of Christ’s death on the cross as well as the entire range of results. Expiation. The act of bearing a penalty for sin.

Forgiveness. This is a judicial term defining the way just charges against a sinner are removed on the ground of proper satisfaction. There are three Hebrew and four Greek biblical words that define forgiveness.. The Bible stands unique in presenting a God who offers complete and total forgiveness of sin.

Guilt. This is a charge against a sinner for sin, transgression or iniquity. It includes personal sin, sin nature, or sin that is imputed. This word group appears 30 times in the Bible. In the New Testament it means to be under judgment.

Impute. Is an accounting term meaning to “put” something into an account. There are three imputations in scripture. Adams sin was imputed onto the entire race. Rom 5:12-21 The sin of humanity is imputed onto Christ. Isa 53:5-6; 2 Cor 5:21; 1 Pet 2:24 The righteousness of Jesus Christ is imputed onto believers. 2 Cor 5:21

Justice. Justice is a communicable attribute of God which manifests God’s holiness. Used of man it means a strict rendering of what is properly due in the form of either a merited reward or punishment. God’s justice upholds itself against violations of his holiness. Because of God’s moral excellence he of necessity must either punish every sin and sinner or expiate their guilt and remove their guilt.

Justification. What makes the Bible unique is its God who pardons and accepts believing sinners [Pss. 32:1-5, 130, Lk 7:47, 18:9-14, Acts 10:43, 1 Jn 1:7-2:2]. Paul’s doctrine of justification by faith “determines the whole character of Christianity as a religion of grace and faith.” Justification makes clear what Christian morality consists of - obedience out of gratitude to a loving Savior. It is a judicial forensic term defining the action of God declaring a verdict of acquittal.

Penalty. A judicial term referring to the properly due punishment for sin.

Propitiation. Means the turning away of God’s wrath [Heb. 2:17, Rom. 3:25, 1 Jn. 2:2, 4:10]. God’s wrath is found 585 times in the Old Testament and is a major theme in the New beginning with the opening arguments of Romans. As in the Old Testament, God himself provides the means of removing his own wrath. “The consistent biblical view is that the sin of man has incurred the wrath of God. That wrath is averted only by Christ’s atoning offering. From this standpoint hi saving work is properly called propitiation.”

Ransom. There are three Hebrew words behind the concept of ransom: 1.) koper which indicates payment made in substitution for another’s life, 2.) ga’al which is associated with family relationships like the kinsman redeemer, 3.) pada which demonstrates God’s gracious work in salvation. Overall there is a sense of liberation being experienced through the payment of a price.

Reconciliation. Is a change of personal relations between human beings or between man and God. Enmity and estrangement are replaced by peace and fellowship. God is acting to restore the ruptured relationship between himself and the rebellious. Reconciliation is a process that reaches even God’s enemies. God has so changed the situation between himself and man that he reconciled the world. There is a wide range of topics effected by reconciliation. The fact of the hostility and wrath between God and man was only reconciled by the death of God’s son. Reconciliation had to be both Godward and manward. God has chosen to reconcile man before man chooses to be reconciled when man was still far away from God in rebellion.

Redemption. Though closely allied to salvation, redemption is more specific, for it denotes the means by which salvation is achieved, namely by the payment of a ransom.. In ancient Israel both property and life could be redeemed by making the appropriate payment. The kinsman-redeemer could redeem both +the property and freedom of a near relative as well as be a blood avenger.

Redemption defines the way the death of Christ, as the unblemished offering to God, pays the price demanded by a Holy God for delivering the believer from the bondage and burden of sin. This payment results in the sinner being set free from both condemnation and slavery to sin.

Regeneration. This is the "inner re-creation" by the Holy Spirit [John 3:5-8]. It literally means to be born from above which results in a radical transformation of the soul. Paul had such a high view of the new birth that he referred to those born again as "new men" [Eph. 4:24, Col. 3:10]. Paul included changes that included "knowledge," "holiness," and "truth." He also evidenced they were born into the image of God in a restorative way acting against the fallen human nature. Peter also had a high view of regeneration saying "the work of new creation is begun" with this birthing [1 Peter 2:2, 2 Peter 3:18]. The disposition of the lawless is changed internally not externally [Romans 3:9-18, 8:7]. Both Jeremiah [Jer. 31:31-34, 32:39-40] and Ezekiel [Ezek. 11:19-20, 36:25-27] have clear prophecies about the new birth being associated with a new covenant.

Remission. Means “to send back” sin in the way of forgiveness and pardon free from any further or future punishment due.

Righteousness. God himself is both right and determines what righteous actions are. “God’s righteousness is shown in his saving of his people from their sins through the cross of Christ.” God chooses to “declare righteous” those who have faith in Jesus Christ. “That is he justifies them. It is this righteousness of God with which Paul was anxious to be clothed, rather than with that righteousness which might be thought to be derived from his own partial keeping of the moral law” [Phil. 3:9]. “God’s declaration of the righteousness of his people is based on the redemption wrought by Christ [Rom. 3:24]. In effect, it is a righteousness through complete forgiveness; but this forgiveness is based on an objective fact, the blood of Christ” [1 Jn. 1:7, 9].

Transition from Legalistic Ceremony to the Genuine New Birth.

MORMONS IN DENIAL

IS MORMONISM “ANOTHER GOSPEL?”

Paul also said, “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. 15. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.” 2 Cor 11:13-15

ARE MORMONS REALLY BORN AGAIN?

This study has examined both the Biblical and LDS terminology using large sections from each being very careful not to take anything out of context. When Mormon missionaries come to my door and share about their new birth I always listen intently and then request they share the dates of those baptisms. I never have failed to find a missionary who does not give their eighth birthday as that date. The reason for this is because in Mormon life the eight year old is baptized in obedience to the laws and covenants of the Mormon gospel. Parents are commanded to baptize their children at that age. When I contrast this to John chapter three I fail to see any correlation to that legal obedience with a decision in faith outlined by John.

age of accountability The age at which a child becomes personally responsible for motives, attitudes, desires, and actions. Designated by revelation to begin at eight years of age (D&C 68:25).

baptism for the dead* The practice of vicarious baptism for the deceased.

blood atonement* The doctrine that the shedding of blood atones for sin.

burning in the bosom A metaphorical description of the feeling that sometimes attends the enveloping Spirit of the Lord, particularly when one understands God's words through the influence of the Holy Ghost (Luke 24:32; D&C 9:3﷓8).

convert (noun) A person who has chosen to join The Church of Jesus Christ of Latter﷓day Saints by being baptized and confirmed.

enduring to the end* The doctrine that converted individuals must continue to show their faith through good works till the end of mortal life.

eternal life* Exaltation in the highest degree of the celestial kingdom; often spoken of as "eternal lives." eternal progression* Endless increase in glory and dominion.

eternity A synonym for "endless" as contrasted to things of mortality.

fulness of the gospel* The doctrine, ordinances, authority, and organization necessary to enable individuals to attain salvation.

grace* Divine help given through the mercy of Jesus Christ. It is an enabling power that allows men and women to receive eternal life and exaltation after they have expended their own best efforts.

heaven* (1) The dwelling place of God; (2) any kingdom of glory.

hell* (1) The condition of misery one may feel after sinning; (2) the temporary dwelling place of the unrepentant till the judgment day.

investigator (missionary term) A person who is interested in the Church and is receiving missionary instruction.

ordinances* A performance or prescribed ceremony related to the reception of a blessing, covenant, or ordination, such as baptism, confirmation, endowment, marriage, etc., performed by one who has been ordained to the priesthood and authorized to perform the ordinance.

plan of salvation* The plan presented in the premortal existence providing for the creation, fall, probation, death, resurrection, judgment, salvation, and exaltation of mankind.

salvation* Resurrection to a kingdom of glory; sometimes used to signify exaltation in the celestial kingdom.

saved (1) To be delivered from physical death by the grace of God, through the death and resurrection of Jesus Christ; (2) to be delivered from the consequences of personal sin by the grace of God through faith in Jesus Christ, repentance, and obedience to the commandments of God.

BIBLIOGRAPHY