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Grace is thus the source of three categories of blessings related to mankind's salvation. First, many blessings of grace are unconditionalfree 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 effortsfurther worksare 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).
Grace
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 effortsfurther worksare 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).
Grace
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