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Compare Mormonism to the Bible
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The Book of Mormon reveals "another gospel"
I bear witness that the Book of Mormon is false, the Book of Mormon reveals "another gospel" when compared to the Bible which is the inspired word of God. The Bible reveals “by grace are ye saved through faith” (Eph 2:8). The Book of Mormon reveals “it is by grace that we are saved, after all we can do” (2Nephi 25:23). The Book of Mormon Student Manual says that “One of the most fallacious doctrines originated by Satan and propounded by man is that man is saved alone by the grace of God; that belief in Jesus Christ alone is all that is needed for salvation”. The Mormon's third Article of Faith states "saved, by obedience to the laws and ordinances of the Gospel".
The Book of Mormon is the keystone of the Mormon religion
Gospel Principles Chapter 41 "The Apostle John saw that the gospel would be restored by an angel (see Revelation 14:6-7). In fulfillment of this prophecy the angel Moroni and other heavenly visitors brought the gospel of Jesus Christ to Joseph Smith."
Gospel Principles Chapter 46 "We have the restored gospel of Jesus Christ in its fulness. The gospel is the law of the celestial kingdom."
Gospel Principles Chapter 10 “The Church of Jesus Christ of Latter-day Saints accepts four books as scripture: the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. ... The Book of Mormon ... is the keystone of our religion.”
Gospel Principles Chapter 21 "Today many nonmembers of the Church learn by the power of the Holy Ghost that the Book of Mormon is true (see Moroni 10:4-5)."
The Book of Mormon reveals "saved, after all we can do"
The Book of Mormon 2Nephi 25 ([23] For we labor diligently to write, to persuade our children, and also our brethren, 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.)
Book of Mormon Student Manual "2 Nephi 25:23. “Grace” “One of the most fallacious doctrines originated by Satan and propounded by man is that man is saved alone by the grace of God; that belief in Jesus Christ alone is all that is needed for salvation. . . . Of course we need to understand terms. If by the word salvation is meant the mere salvation or redemption from the grave, the ‘grace of God’ is sufficient. But if the term salvation means returning to the presence of God with eternal progression, eternal increase, and eventual godhood, for this one certainly must have the ‘grace of God,’ as it is generally defined, plus personal purity, overcoming of evil, and the good ‘works’ made so important in the exhortations of the Savior and his prophets and apostles” (Spencer W. Kimball, Teachings of Spencer W. Kimball, pp. 70–71)."
The Third Mormon Article of Faith says "saved, by obedience"
Articles of Faith "3. We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.”
Gospel Principles Chapter 12 "Christ did his part to atone for our sins. To make his atonement fully effective ... we will keep his terms, which are to repent and keep his commandments ...we may return to live with our Heavenly Father."
Gospel Principles Chapter 18 "There must be works with faith. ... Faith involves doing all we can to bring about the things we hope and pray for.”
The LDS Church says "We cannot be saved by grace alone"
Ensign, Nov 2001 "All of us have sinned and need to repent to fully pay our part of the debt. When we sincerely repent, the Savior’s magnificent Atonement pays the rest of that debt. ... I am profoundly grateful for the principle of saving grace. Many people think they need only confess that Jesus is the Christ and then they are saved by grace alone. We cannot be saved by grace alone, “for we know that it is by grace that we are saved, after all we can do.” ... The Atonement cleanses us of sin on condition of our repentance. Repentance is the condition on which mercy is extended. After all we can do to pay to the uttermost farthing and make right our wrongs, the Savior’s grace is activated in our lives through the Atonement, which purifies us and can perfect us. ... " (James E. Faust, “The Atonement: Our Greatest Hope”)
Ensign, Apr 1981 "... the “conditional” atonement. ... purification from sin strongly involves the role of works ... the sacrifice which pays the debt and frees us from the results of our own spiritual death, though it comes to us through the grace and goodness of God, is not unconditional. What, then, are the conditions? Very simply stated they are: first, faith in the Lord Jesus Christ, then repentance, followed by baptism. If one truly moves through those steps—mentally, spiritually, and physically—then he is prepared for the reception of the Holy Ghost. When one is given the gift (there’s that word again) of the Holy Ghost, he has overcome spiritual death to a degree ... Paul said we are justified through and by faith (see Gal. 2:16; Rom. 3:28), which is the first principle of the gospel. In other words, faith is the principle that activates the power of the Atonement in our lives ... faith includes works (see James 2:17–26); that is, obedience, commitment, and repentance ... our righteous works, activated by our faith in the Savior, are the condition ... our works of righteousness are essential to bring the gift into power in our lives. " (Gerald N. Lund, “Salvation: By Grace or by Works?”).
Joseph Smith taught "Salvation for all men"
Joseph Smith's King Follett Sermon "God has wrought out a salvation for all men, unless they have committed a certain sin; and every man who has a friend in the eternal world can save him, unless he has committed the unpardonable sin. "
Ensign, Apr 1981 "This is salvation by grace because it comes to all men automatically and does not depend on what kinds of lives they have lived. But, if we wish to overcome spiritual death and enter back into God’s presence, we must be obedient to laws and principles. This is exaltation by works. Thus, according to this explanation, we are saved by grace and exalted by works. ... “Salvation in its true and full meaning is synonymous with exaltation or eternal life and consists in gaining an inheritance in the highest of the three heavens within the celestial kingdom. " (Gerald N. Lund, “Salvation: By Grace or by Works?”).
GUIDE TO THE SCRIPTURES Damnation "The state of being stopped in one’s progress and denied access to the presence of God and his glory. Damnation exists in varying degrees. All who do not obtain the fulness of celestial exaltation will to some degree be limited in their progress and privileges, and they will be damned to that extent."
GUIDE TO THE SCRIPTURES Salvation "To be saved from both physical and spiritual death. All people will be saved from physical death by the grace of God, through the death and resurrection of Jesus Christ. Each individual can also be saved from spiritual death as well by the grace of God, through faith in Jesus Christ. This faith is manifested in a life of obedience to the laws and ordinances of the gospel and service to Christ."
GUIDE TO THE SCRIPTURES Death, Spiritual "Separation from God and his influences; to die as to things pertaining to righteousness. ... Through the atonement of Jesus Christ and by obedience to the principles and ordinances of the gospel, men and women can become clean from sin and overcome spiritual death. ... Those who have willfully rebelled against the light and truth of the gospel will suffer spiritual death. This death is often called the second death"
A false prophet can show a sign like the Book of Mormon
Rev.14 ([6] And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, [7] Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. )
Rev 14 Footnotes in the NAB "[6-13] Three angels proclaim imminent judgment on the pagan world, calling all peoples to worship God the creator. Babylon (Rome) will fall, and its supporters will be tormented forever. [6] Everlasting good news: that God's eternal reign is about to begin"
1Tim.4 ([1] Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;)
1John.4 ([1] Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.)
Matt.24 ([11] And many false prophets shall rise, and shall deceive many. 14] And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. [24] For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. [25] Behold, I have told you before.)
Matt.7 ([15] Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. [16] Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? [17] Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. [18] A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. [19] Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. [20] Wherefore by their fruits ye shall know them. [21] Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. [22] Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? [23] And then will I profess unto them, I never knew you: depart from me, ye that work iniquity)
2Pet.2 ([1] But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. [2] And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. )
Acts.20
([29] For I know this, that after my departing shall grievous wolves
enter in among you, not sparing the flock. [30] Also of your own
selves shall men arise, speaking perverse things, to draw away disciples
after them. [31] Therefore watch, and remember, that by the
space of three years I ceased not to warn every one night and day with
tears )
Rev.2 ([18] And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; [20] Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. [23] And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.)
The Bible reveals "by grace are ye saved through faith"
The Bible reveals that in latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils (1Tim 4:1). False prophets can deceive many and can show great signs like the Book of Mormon (Matt 24:11,24; Matt 7:15). We obey because we love God (1John 5:2). We are saved according to his mercy (Titus 3:5), we are saved according to his grace not according to our works (2Tim 1:9). We are careful to maintain good works because these things are good and profitable unto men (Titus 3:8). We work out your own salvation, for it is God which works in us (Phil 2:12,13). We are laborers together with God according to the grace of God which is given unto us (1Cor 3:9,10). We are doers of the word, and not hearers only (James 1:22). We show our faith by our works, it is not by faith only (James 2:18, 24). For it is by grace that we are saved and again it is by grace that our works can bear fruit for eternal life. Moved by grace, man turns toward God and away from sin. God is the first cause who operates in and through secondary causes. Faith is the virtue by which we believe in God and believe all that he has said. By faith man freely commits his entire self to God. For this reason the believer seeks to know and do God's will. The righteous shall live by faith. Living faith works through charity. Faith consists not only in saying "Lord, Lord," but in disposing the heart to do the will of the Father. The Apostle Paul says, if I have not charity, I am nothing. We obey for the sake of the good itself and out of love for him who commands. Following Jesus Christ involves keeping the Commandments.
2Cor.11 ([3] But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. [4] For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. )
Gal.1 ([6] I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: [7] Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. [8] But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. [9] As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. [10] For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. [11] But I certify you, brethren, that the gospel which was preached of me is not after man. [12] For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.)
Eph.2 ([8] For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: [9] Not of works, lest any man should boast. [10] For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.)
Eph 2 Footnotes in the NAB " [1-10] The terms in Eph 2:8-9 describe salvation in the way Paul elsewhere speaks of justification: by grace, through faith, the gift of God, not from works; cf Gal 2:16-21; Romans 3:24-28. "
2Tim.1 ([9] Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, [13] Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.)
Titus.3 ([5] Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; [7] That being justified by his grace, we should be made heirs according to the hope of eternal life. [8] This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.)
1Cor.15 ([10] But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.)
1Cor.3 ([6] I have planted, Apollos watered; but God gave the increase. [8] Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. [9] For we are labourers together with God: ye are God's husbandry, ye are God's building. [10] According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. [13] Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. [16] Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? )
Phil.2 ([7] But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: [8] And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. [9] Wherefore God also hath highly exalted him, and given him a name which is above every name: [12] Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. [13] For it is God which worketh in you both to will and to do of his good pleasure.)
1John.5 ([1] Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. [2] By this we know that we love the children of God, when we love God, and keep his commandments.)
1John.3 ([2] Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. [3] And every man that hath this hope in him purifieth himself, even as he is pure. [8] He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. [10] In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. [11] For this is the message that ye heard from the beginning, that we should love one another. [14] We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. [12] Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. [15] Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. [16] Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. [17] But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? [18] My little children, let us not love in word, neither in tongue; but in deed and in truth. [19] And hereby we know that we are of the truth, and shall assure our hearts before him. [20] For if our heart condemn us, God is greater than our heart, and knoweth all things. [21] Beloved, if our heart condemn us not, then have we confidence toward God. [22] And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. [23] And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. [24] And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.)
Luke.6 ([35] But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. [36] Be ye therefore merciful, as your Father also is merciful. [37] Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: [43] For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. [44] For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. [45] A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. [47] Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: [48] He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. [49] But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great)
Jas.1 ([22] But be ye doers of the word, and not hearers only, deceiving your own selves. [25] But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.)
Jas.2 ([13] For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. [14] What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? [15] If a brother or sister be naked, and destitute of daily food, [16] And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? [17] Even so faith, if it hath not works, is dead, being alone. [18] Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. [19] Thou believest that there is one God; thou doest well: the devils also believe, and tremble. [20] But wilt thou know, O vain man, that faith without works is dead? [21] Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? [22] Seest thou how faith wrought with his works, and by works was faith made perfect? [23] And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. [24] Ye see then how that by works a man is justified, and not by faith only. [25] Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? [26] For as the body without the spirit is dead, so faith without works is dead also.)
Rom.5 ([1] Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 5] And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. [9] Much more then, being now justified by his blood, we shall be saved from wrath through him. [10] For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.) [11] And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. [15] But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. [17] For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) [18] Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. [19] For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.)
The Catholic Church teaches "It is by grace that we are saved"
1697 - a catechesis of grace, for it is by grace that we are saved and again it is by grace that our works can bear fruit for eternal life;
1996 Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.
1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand." Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.
1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life: But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.
1993 Justification establishes cooperation between God's grace and man's freedom. On man's part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent: When God touches man's heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God's grace, he cannot by his own free will move himself toward justice in God's sight.
308 The truth that God is at work in all the actions of his creatures is inseparable from faith in God the Creator. God is the first cause who operates in and through secondary causes: "For God is at work in you, both to will and to work for his good pleasure." Far from diminishing the creature's dignity, this truth enhances it. Drawn from nothingness by God's power, wisdom and goodness, it can do nothing if it is cut off from its origin, for "without a Creator the creature vanishes." Still less can a creature attain its ultimate end without the help of God's grace.
1814 Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy Church proposes for our belief, because he is truth itself. By faith "man freely commits his entire self to God." For this reason the believer seeks to know and do God's will. "The righteous shall live by faith." Living faith "work[s] through charity."
163 Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God "face to face", "as he is". So faith is already the beginning of eternal life: When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we already possessed the wonderful things which our faith assures us we shall one day enjoy.
160 To be human, "man's response to God by faith must be free, and... therefore nobody is to be forced to embrace the faith against his will. The act of faith is of its very nature a free act." "God calls men to serve him in spirit and in truth. Consequently they are bound to him in conscience, but not coerced. . . This fact received its fullest manifestation in Christ Jesus." Indeed, Christ invited people to faith and conversion, but never coerced them. "For he bore witness to the truth but refused to use force to impose it on those who spoke against it. His kingdom... grows by the love with which Christ, lifted up on the cross, draws men to himself."
2611 The prayer of faith consists not only in saying "Lord, Lord," but in disposing the heart to do the will of the Father. Jesus calls his disciples to bring into their prayer this concern for cooperating with the divine plan.
1826 "If I . . . have not charity," says the Apostle, "I am nothing." Whatever my privilege, service, or even virtue, "if I . . . have not charity, I gain nothing." Charity is superior to all the virtues. It is the first of the theological virtues: "So faith, hope, charity abide, these three. But the greatest of these is charity."
1828 The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who "first loved us": If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages, . . . we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for him who commands . . . we are in the position of children.
2053 To this first reply Jesus adds a second: "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me." This reply does not do away with the first: following Jesus Christ involves keeping the Commandments. The Law has not been abolished, but rather man is invited to rediscover it in the person of his Master who is its perfect fulfillment. In the three synoptic Gospels, Jesus' call to the rich young man to follow him, in the obedience of a disciple and in the observance of the Commandments, is joined to the call to poverty and chastity. The evangelical counsels are inseparable from the Commandments.
1692 Christians have become "children of God," [Jn 1:12; 1 Jn 3:1] "partakers of the divine nature" [2 Pet 1:4]. Coming to see in the faith their new dignity, Christians are called to lead henceforth a life "worthy of the gospel of Christ" [Phil 1:27]. They are made capable of doing so by the grace of Christ and the gifts of his Spirit, which they receive through the sacraments and through prayer
2825 "Although he was a Son, [Jesus] learned obedience through what he suffered." How much more reason have we sinful creatures to learn obedience - we who in him have become children of adoption. We ask our Father to unite our will to his Son's, in order to fulfill his will, his plan of salvation for the life of the world. We are radically incapable of this, but united with Jesus and with the power of his Holy Spirit, we can surrender our will to him and decide to choose what his Son has always chosen: to do what is pleasing to the Father. In committing ourselves to [Christ], we can become one spirit with him, and thereby accomplish his will, in such wise that it will be perfect on earth as it is in heaven. Consider how Jesus Christ] teaches us to be humble, by making us see that our virtue does not depend on our work alone but on grace from on high. He commands each of the faithful who prays to do so universally, for the whole world. For he did not say "thy will be done in me or in us," but "on earth," the whole earth, so that error may be banished from it, truth take root in it, all vice be destroyed on it, virtue flourish on it, and earth no longer differ from heaven.
1821 We can therefore hope in the glory of heaven promised by God to those who love him and do his will [ Rom 8:28-30; Mt 7:21]. In every circumstance, each one of us should hope, with the grace of God, to persevere "to the end" [Mt 10:22] and to obtain the joy of heaven, as God's eternal reward for the good works accomplished with the grace of Christ
1034 Jesus often speaks of "Gehenna" of "the unquenchable fire" reserved for those who to the end of their lives refuse to believe and be converted, where both soul and body can be lost. Jesus solemnly proclaims that he "will send his angels, and they will gather . . . all evil doers, and throw them into the furnace of fire," and that he will pronounce the condemnation: "Depart from me, you cursed, into the eternal fire!"
1037 God predestines no one to go to hell; for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want "any to perish, but all to come to repentance":
1033 We cannot be united with God unless we freely choose to love him. But we cannot love God if we sin gravely against him, against our neighbor or against ourselves: "He who does not love remains in death. Anyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him" [1 Jn 3:14-15]. Our Lord warns us that we shall be separated from him if we fail to meet the serious needs of the poor and the little ones who are his brethren [ Mt 25:31-46]. To die in mortal sin without repenting and accepting God's merciful love means remaining separated from him for ever by our own free choice. This state of definitive self-exclusion from communion with God and the blessed is called "hell"
Grace:
What It Is and What It Does
(From
Catholic Answers)
Sanctifying grace stays in the soul. It’s what makes the soul holy; it gives the soul supernatural life. More properly, it is supernatural life.
Actual grace, by contrast, is a supernatural push or encouragement. It’s transient. It doesn’t live in the soul, but acts on the soul from the outside, so to speak. It’s a supernatural kick in the pants. It gets the will and intellect moving so we can seek out and keep sanctifying grace.
If sanctifying grace dwells in your soul when you die, then you have the equipment you need, and you can live in heaven (though you may need to be purified first in purgatory; cf. 1 Cor. 3:12–16). If it doesn’t dwell in your soul when you die—in other words, if your soul is spiritually dead by being in the state of mortal sin (Gal. 5:19-21)— you cannot live in heaven. You then have to face an eternity of spiritual death: the utter separation of your spirit from God (Eph. 2:1, 2:5, 4:18). The worst part of this eternal separation will be that you yourself would have caused it to be that way.
You can obtain supernatural life by yielding to actual graces you receive. God keeps giving you these divine pushes, and all you have to do is go along.
For instance, he moves you to repentance, and if you take the hint you can find yourself in the confessional, where the guilt for your sins is remitted (John 20:21–23). Through the sacrament of penance, through your reconciliation to God, you receive sanctifying grace. But you can lose it again by sinning mortally (1 John 5:16–17).
Really Cleansed
Sanctifying grace implies a real transformation of the soul. … We believe souls really are cleansed by an infusion of the supernatural life. Paul speaks of us as "a new creation" (2 Cor. 5:17), "created after the likeness of God in true righteousness and holiness" (Eph. 4:24). Of course, we’re still subject to temptations to sin; we still suffer the effects of Adam’s Fall in that sense (what theologians call "concupiscence"); but God removes the guilt from our souls. We may still have a tendency to sin, but God has removed the sins we have, much like a mother might wash the dirt off of a child who has a tendency to get dirty again.
Justification and Sanctification
According to Scripture, sanctification and justification aren’t just one-time events, but are ongoing processes in the life of the believer. Both can be spoken of as past-time events, as Paul mentions in 1 Corinthians 6:11: "But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." Sanctification is also a present, ongoing process, as the author of Hebrews notes: "For by one offering he has perfected forever those who are being sanctified" (Heb. 10:14). In regard to justification also being an on-going process, compare Romans 4:3; Genesis 15:6 with both Hebrews 11:8; Genesis 12:1-4 and James 2:21-23; Genesis 22:1-18. In these passages, Abraham's justification is advanced on three separate occasions.
Can Justification Be Lost?
If you sin grievously, the supernatural life in your soul disappears, since it can’t co-exist with serious sin. You then cease to be justified. If you were to die while unjustified, you’d go to hell. But you can become re-justified by having the supernatural life renewed in your soul, and you can do that by responding to the actual graces God sends you.
Acting on Actual Graces
He sends you an actual grace, say, in the form of a nagging voice that whispers, "You need to repent! Go to confession!" You do, your sins are forgiven, you’re reconciled to God, and you have supernatural life again (John 20:21–23).
Once you have supernatural life, once sanctifying grace is in your soul, you can increase it by every supernaturally good action you do: receiving Communion, saying prayers, performing the corporal works of mercy. Is it worth increasing sanctifying grace once you have it; isn’t the minimum enough? Yes and no. It’s enough to get you into heaven, but it may not be enough to sustain itself. It’s easy to fall from grace, as you know. The more solidly you’re wed to sanctifying grace, the more likely you can withstand temptations.
And if you do that, you maintain sanctifying grace. In other words, once you achieve the supernatural life, you don’t want to take it easy. The minimum isn’t good enough because it’s easy to lose the minimum. We must continually seek God’s grace, continually respond to the actual graces God is working within us, inclining us to turn to him and do good. This is what Paul discusses when he instructs us: "Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure. Do all things without grumbling or questioning, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain" (Phil. 2:12–16).
The work of grace
(From Catholic
Answers)
Both interpretations of the passage miss
something. The pseudo- Catholic view is wrong because the Catholic Church
rejects semi- Pelagianism--the belief God does half and we do half--as
forcefully as any Protestant church.
The great Thomist Garrigou-Lagrange (quoted in Louis Bouyer's The Spirit and
Forms of Protestantism, p. 53) summarized the Catholic position when he
observed that "in the work of salvation all is from God, including our
own co-operation, in the sense that we cannot distinguish a part as
exclusively ours, which does not come from the author of all good."
From the Catholic point of view, God
initiates our salvation by his grace, but he doesn't stop there. Our works of
obedience which follow the start of God's salvific action in us are
also the work of grace.
This is what Paul means in Philippians 2:12-13 when he says we're to work out
our salvation and yet reminds us that "it is God who, for his good
purpose, works in you both to desire and to work." Or as Augustine put
it, when God rewards our merits or works, he crowns his own gifts to us.
By Grace Alone
(From Catholic
Answers)
Justification by Faith and through Grace
Two key Protestant slogans are "justification by grace alone" and "justification by faith alone." (These do not contradict each other since they are speaking on different levels of what causes justification.)
Catholics have never had trouble affirming the first slogan, though Protestants commonly believe they do. But both Catholics and Lutherans often have wrongly thought that Catholics must reject the second slogan.
This confusion is based on a misreading of canon 9 of Trent's Decree on Justification, which rejects the proposition that "the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will" (emphasis added).
As a careful reading of this canon shows, not every use of the formula "faith alone" is rejected, but only those that mean "nothing else is required," etc. If one acknowledges that things besides the theological virtue of faith are required, then one's use of the "faith alone" formula does not fall under the condemnation of Trent.
St. Paul tells us that charity "believes all things, hopes all things" (1 Cor. 13:7). Thus, if you have "formed faith," you have not only faith, but hope and charity. This is why the two formulas-"faith alone" and "faith, hope, and charity"-can be equivalent. If you assert that we are justified by "faith alone"-and by that you mean formed faith-then there is no problem from the Catholic perspective. The phrase is not being used in a way that falls under Trent's condemnation.
Different Protestants mean different things when they use the "faith alone" slogan. Some (rank antinomians) really do mean that one is justified by intellectual belief alone, without hope or charity. Others (many American Evangelicals) appear to believe one is justified by faith plus hope, which is trust in God for salvation. Many others (including the Lutherans signing the Joint Declaration) believe that charity, the principle behind good works, always accompanies faith, and so believe in justification by formed faith.
This is the sense reflected in the Joint Declaration, which states that "justifying faith . . . includes hope in God and love for him. Such a faith is active in love and thus the Christian cannot and should not remain without works" (JD 25).
It is this understanding that also lies behind statements in the Joint Declaration such as: "We confess together that persons are justified by faith in the gospel 'apart from works prescribed by the law' (Rom. 3:28)" (JD, 31).
However, it should be pointed out that the "faith alone" formula is unbiblical language. The phrase "faith alone" (pisteus monon) appears in the New Testament only once-in James 2:24-where it is rejected. For those who use this language, though, it can be given an acceptable meaning.
It
is by grace, it is not now by works
(From
Catholic Answers)
Paul tells us: "For [God] will
reward every man according to his works: to those who by perseverance in
working good seek for glory and honor and immortality, he will give eternal life. There will be . . . glory and honor and
peace for every one who does good, the Jew first and also the Greek. For God
shows no partiality" (Rom. 2:6–11; cf. Gal. 6:6–10).
Protestants often misunderstand the
Catholic teaching on merit, thinking that Catholics believe that one must do
good works to come to God and be saved. This is exactly the opposite
of what the Church teaches. The Council of Trent stressed: "[N]one of those
things which precede justification, whether faith or works, merit the grace of
justification; for if it is by grace, it
is not now by works; otherwise, as the Apostle [Paul] says, grace is no more
grace" (Decree on Justification 8, citing Rom. 11:6).
The Catholic Church teaches only Christ is capable of meriting in the
strict sense—mere man cannot (Catechism of the Catholic Church 2007).
The most merit humans can have is condign—when, under the impetus of God’s
grace, they perform acts which please him and which he has promised to reward
(Rom. 2:6–11, Gal. 6:6–10). Thus God’s
grace and his promise form the foundation for all human merit (CCC
2008).
Thus the Lutheran Book of Concord admits: "We are not putting
forward an empty quibble about the term ‘reward.’ . . . We grant that eternal
life is a reward because it is something that is owed—not because of our
merits [in the strict sense] but because of the promise [of God]. We have
shown above that justification is
strictly a gift of God; it is a thing promised. To this gift the promise of
eternal life has been added" (p. 162).
God's
grace is always prior to our good
works
(From Catholic
Answers)
…, merit
does not mean "earned grace" or "do-it-yourself salvation,"
nor does it mean "good deeds to supplement Jesus' inadequate saving
work."
Following Paul (who urged the Philippians to "work our your salvation with
fear and trembling, for it is God who works in you to will and to act according
to his good purpose"), the Council asserts that the fruit borne by the believer is real fruit that is really given by
God and therefore really a part of the believer's life. … the Council sees
salvation as a process that changes us in our inner being and conforms us to the
image of Christ.
Rome believe that "all is
grace." But grace is and must be made flesh.
Trent insists that salvation is
incarnational. Just as the Word is made flesh, so in us grace is enfleshed in
real, solid, tangible change and the fruits of love, joy, peace, patience,
kindness, goodness, faithfulness, gentleness, and self-control (Gal. 5:22-23).
The essence of the saving gospel is that it is to bear fruit in our lives and
become kneaded into our full humanity. What the Council means is that our
good fruits (or merits in sixteenth-century-speak) are ours as well as God's
great gift. When we, under grace, do a good thing, it is really we who do
it, because God willed that we do it-a truth my Evangelical friends believe as
much as Trent, when they are not arguing against Rome.
The Council teaches plainly that every
good work done is performed "by the grace of God and the merit of Jesus
Christ, whose living member he [the Christian] is."
The Second Council of Orange said, "As
often as we do good God operates in us and with us, so that we may operate"
(canon 9), and "Man does no good except that which God brings about and man
performs" (canon 20). In other words, the Church affirms as strongly as
Luther, Calvin, and my Evangelical pastor that God's
grace is always prior to our good works (or "prevenient," to use
theological technobabble).
For Trent, as for Evangelicals, fruit (or
its Catholicese equivalent "merit") is always the result, not the
initiator, of grace. As Paul said, "We are God's workmanship created in
Christ Jesus to do good works" (Eph. 2:10), or, as our Lord said, "If
a man remains in me and I in him, he will bear much fruit; apart from me you can
do nothing" (John 15:5).
Essentially Trent is saying that grace, incarnate in us, has tangible and
eternal effects on us and our relationship with God according to our cooperation
with it. As in the parable of the sower,
the seed of the word bears fruit depending on the kind of reception we give it.
If we freely respond to grace and do
good, this changes us and makes us able to respond to more grace, which God
seeks to give. (Repeat steps 1 and 2 as necessary till sinner is perfected and
glorified.) We indeed bear fruit for eternal life. We indeed are rewarded for
what we do. Yet it is all the work of
grace.
Lewis says, just like Trent, that grace-induced meritorious actions (there are
no other kinds of meritorious actions) lead to an increase of grace, and this
fits the biblical witness. It thoroughly illuminates all the biblical language
about God's rewards for our good deeds
(consider the parables of the talents and of the sheep and the goats), yet
it leads us a million miles away from the Pelagian notion that we can put God in
our debt. Both Lewis and Rome say (to paraphrase Pascal), "God has
instituted not only prayer, but all good deeds in order to lend his creatures
the dignity of being causes."
Following John, both Catholics and Evangelicals believe that love, to be real, must be lived (1 John 4:20). Both, when they
are not engaged in debate with each other, believe, as did James, that faith without real deeds of love is dead (Jas. 2:24-26). And
both believe, following the parable of the talents and Paul, that the more you
live out the grace of faith, the deeper and more vibrant it becomes (Matt.
25:21, 23; 2 Cor. 3:18).
Grace
can be given without baptism
(From Catholic
Answers)
The Church provides the means for all to be saved
… the Church teaches that salvation is only through Jesus Christ and his body, the Church. Yet at the same time it asserts that those who are ignorant of Christ and/or the Church through no fault of their own—what the Church calls "invincible ignorance"—may be saved.
Before the Law of Moses
Paul explains that, like Abraham, we have access to God’s saving grace through faith: "Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have obtained access to this grace in which we stand" (Rom. 5:1). Jesus’ atoning, sacrificial death is what gains us access to this grace, through which we can have faith and be justified.
As James explains earlier, "Show me your faith apart from your works, and I by my works will show you my faith" (2:18). Faith—which is a gift of grace itself, not of ourselves—is the means through which God applies the blood of Christ’s redemption to grant repentance and give grace to believers so they may be able to do good works (Eph. 2:10), which he will then reward with eternal life. This is in perfect agreement with the passages of Scripture describing God’s judgment based on our works rather than whether we have explicit faith in Christ. As shown earlier, people without explicit faith in Christ can have faith in God and can repent and do good works, all of which are essential elements of salvation.
After the Law of Moses, before Christ
We are speaking here of those who through no fault of their own have no way of knowing of Christ or have not heard of him in a way that they can clearly understand who he is. If God commanded explicit faith in Christ and baptism as the only ways to be saved—even for those who have no way of knowing about Christ—then he would be commanding such people to do something they’re not capable of doing. This would be unjust and incompatible with his character. God doesn’t give us commands that we are not capable of obeying.
After the coming of Christ
This grace was given in the past without means of baptism—and in certain instances it is still given without baptism when people have either no knowledge of baptism or no access to it. Acts 10:45–47 demonstrates unambiguously God giving Cornelius the Holy Spirit (that sanctifying grace necessary for salvation) before Cornelius received baptism. This was after Christ and the apostles had already preached the necessity of faith in Christ and baptism for salvation.
Does
Being Catholic Make a Difference?
(From Catholic
Answers)
DOES being Catholic make a difference in a person's life? Does
it make an eternal difference?
At first thought, maybe not. Vatican II's Constitution on the Church
seems to point in that direction. Section 16 names several categories of persons
outside the Catholic Church who can (not necessarily will) be saved. The
list includes non-Catholic Christians, Jews, Muslims, those who seek the unknown
God, even those who have no explicit knowledge of God. Persons such as these
can
be saved if they earnestly seek to respond to God and to love him on the basis
of the best information available to them.
Some people conclude that if it is possible for such people to be saved, there
is no point in being a Catholic. Yet there is more to consider. Start with our
Lord's command about moral and spiritual growth. "You, therefore, must
be perfect, as your heavenly Father is perfect." (Matt. 5:48, RSV)
"You must be perfect" means each of us must strive to develop his
unique potential, under God, to the fullest possible extent. These words are
both command and promise. The imperative is laid upon us who follow Christ, but
we know that only the grace of God can bring about this process of
sanctification.
The level of spiritual maturity we have attained at the moment of death is the
level at which we shall be perfected through our experience of purgatory. It is
the level at which we shall spend eternity. "For we must all appear before
the judgment seat of Christ, so that each one may receive good or ill, according
to what he has done in the body" (2 Cor. 5:10). A proverb has it, "As
the tree falls, so it lies."
Our capacity for the Beatific Vision is determined forever at the moment of
death. Capacities will vary. Take two containers, one large, one small, and fill
each with water. They are equally full, but they hold different amounts of
water. So will it be in heaven. There will be varying degrees of blessedness in
the lives of the redeemed in heaven; they will be equally full, but with unequal
amounts.
"In my Father's house there are many rooms," Jesus assures us (John
14:2). Augustine says the "rooms" or "mansions" refer to
different degrees of rewards in heaven (Tract. 67), and Thomas Aquinas
concurs (Summa Theologiae, q. 18, a.2). In the following article Thomas
adds, "The more one will be united to God the happier will one be."
The Council of Florence in 1439 taught that those who have incurred no sin after
baptism, and those who have been cleansed of all stain of sin, will
"clearly behold the triune God as he is, yet one person more perfectly than
another according to the difference of their merits." The Greek version of
the conciliar teaching ends with the words, "according to the worth of
their lives."
The Constitution on the Church (section 49) speaks of the life of the
redeemed in heaven in these words: "All of us, however, in varying degrees
and in different ways, share in the same charity towards God and our neighbors,
and we all sing the one hymn of glory to our God."
If spouses truly, deeply love one another, they yearn for, they work for, the
closest possible union of life. Pity the poor spouses who say, "We don't
really work at our marriage any more. After all, we have enough love going to
make sure we won't split and divorce." Not only are they denying themselves
the deep joy and fulfillment of marriage. They have set a collision course with
unhappiness and even the break-up of their marriage.
Consider some of the Church's teaching about itself. Jesus entrusted "all
the blessings of the new covenant" to "the apostolic college alone, of
which Peter is the head." "For it is through Christ's Catholic Church
alone, which is the universal help towards salvation, that the fullness of the
means of salvation can be obtained" (Decree on Ecumenism, 3).
The next section of the Decree contains says "the Catholic Church
has been endowed with all divinely revealed truth and with all means of grace. .
. ." Does it not follow that anyone not in the communion of the
Catholic Church does not have access to all divinely revealed truth and
that the non-Catholic does not have access to all the means of grace by
which Christ intends to nourish his people?
"Baptism," says the Decree (section 22), "constitutes the
sacramental bond of unity existing among all who through it are reborn."
Immediately it clarifies this statement by adding that baptism in itself
"is only a beginning, a point of departure." Baptism is "wholly
directed toward the acquiring of fullness of life in Christ." That
fullness--and note the recurring adjective--is "a complete profession of
faith, a complete incorporation into the system of salvation such as Christ
himself willed it to be, and . . . a complete integration into Eucharistic
communion."
These words from the Decree on Ecumenism can only mean that sincere
non-Catholics have not been, and as non-Catholics cannot be, fully
incorporated into "the system of salvation such as Christ himself willed it
to be . . . ." Not having full access to all of Christ's gifts to
his people necessarily prevents a non-Catholic from attaining to the greatest
possible degree of spiritual maturity, the deepest sanctification, in this life.
The fact that an individual non-Catholic's sanctity may--and in many instances
probably does--greatly exceed that of many Catholics is irrelevant. The point is
that the non-Catholic will not have developed in this life, by God's grace, the
capacity for the Beatific Vision he could have attained as a Catholic.
Jesus Christ gives his Church incalculable riches for the benefit of all
his people. What are non-Catholics to do about much--even most--of this
treasure? They simply do without-- and through no particular fault of
their own. But someone is at fault. You and I are at fault, for not
witnessing more faithfully and zestfully, for making no effort to bring
fellow-Christians into the fullness of their rightful heritage
The failure (dare I say "refusal"?) of Catholics to evangelize reminds
me of a melancholy passage in Acts 19:1ff. The apostle Paul came to Ephesus and
found there some followers of Jesus. He asked if they had received the Holy
Spirit when they began believing in Jesus. Their answer was, "No, we have
never even heard that there is a Holy Spirit." They had never heard of the
greatest gift God wanted to bestow on them!
For non-Catholic Christians there are countless gifts which are waiting for them
and about which they know nothing. One can imagine their responding to a
forthright proclamation of the Catholic faith in a manner somewhat like that of
those ancient Ephesians:
"We love Jesus, but we have never ever heard we can literally receive him
into our bodies, in his full humanity and divinity!"
"We know that on Calvary Jesus offered himself to the Father, but we have
never even heard that he commands us to join him in re-presenting himself
to the Father in every Eucharistic celebration!"
"We know that Jesus has spoken to us through Scriptures, but we have never
even heard that he speaks to us today directly through the successor of
Peter!"
On this point the Second Vatican Council speaks to each of us. "All
children of the Church should nevertheless remember that their exalted condition
results, not from their own merits, but from the grace of Christ." (The
phrase "exalted condition" in context means being inheritors of all
the riches of Christ in his Church.) In the spirit of Jesus' words, "From
him who has been given much, much will be expected," the Council issues a
solemn warning. If the children of the Church "fail to respond in thought,
word, and deed to that grace, not only shall they not be saved, but they shall
be the more severely judged" (Constitution on the Church, 14)
Being Catholic makes a difference, an eternal difference. But what are we
Catholics doing to help others share in our "exalted condition"?
LDS Gospel Principles Chapter 10 “The Church of Jesus Christ of Latter-day Saints accepts four books as scripture: the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. ... "We believe the Bible to be the word of God as far as it is translated correctly" (Articles of Faith 1:8)... Joseph Smith translated the Book of Mormon into English through the gift and power of God. He said that it is "the most correct of any book on earth, and the keystone of our religion ...”
LDS Gospel Principles Chapter 41 "The Apostle John saw that the gospel would be restored by an angel (see Revelation 14:6-7). In fulfillment of this prophecy the angel Moroni and other heavenly visitors brought the gospel of Jesus Christ to Joseph Smith."
LDS Gospel Principles Chapter 21 "Today many nonmembers of the Church learn by the power of the Holy Ghost that the Book of Mormon is true (see Moroni 10:4-5). But that flash of testimony leaves them if they do not receive the gift of the Holy Ghost. They do not receive the continuing assurance that can come to those who have the gift of the Holy Ghost. ... People who have been baptized and confirmed are given the gift of the Holy Ghost through the laying on of hands by the elders of the Church."
We can learn if something is true or false by searching the Holy Scriptures and allowing the Spirit of Truth to lead us to all truth, God will give wisdom to those who ask him (Acts.17:11; John.16:13; James.1:5). Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, and for correction (2Tim.3:16). I learned by searching the Holy Scriptures and allowing the Spirit of Truth to lead me to the truth that the Book of Mormon contains doctrine that is contrary to what the Bible reveals and I testify that the Book of Mormon reveals "another gospel" when compared to the Bible. The Bible reveals “by grace are ye saved through faith” (Eph.2:8). The Book of Mormon reveals “it is by grace that we are saved, after all we can do” (2Nephi 25:23). The LDS publication Ensign (Nov 2001) says "We cannot be saved by grace alone, “for we know that it is by grace that we are saved, after all we can do.” The Book of Mormon Student Manual teaches for 2Nephi 25:23 that One of the most fallacious doctrines originated by Satan and propounded by man is that man is saved alone by the grace of God.
From Catholic Answers Tell the Mormon missionaries: "Look, it is foolish to pray about things you know are not God’s will. It would be wrong of me to pray about whether adultery is right, when the Bible clearly says it is not. Similarly, it would be wrong of me to pray about the Book of Mormon when one can so easily demonstrate that it is not the word of God."
The Bible reveals “by grace are ye saved through faith” (Eph.2:8), the Mormon's third Article of Faith reveals something very different, it states we are "saved, by obedience to the laws and ordinances". God has bound salvation to his ordinances, but he himself is not bound by his ordinances, God will have mercy on whom He will have mercy, the Gentiles received "the gift of the Holy Ghost" without water baptism and without the laying on of hands, they were baptized with the Holy Ghost, God granted them repentance unto life (Acts.10:44,45; Acts.11:16,17; Rom.9:15). Those who are ignorant of the Gospel of Christ but seeks the truth and does the will of God in accordance with his understanding of it can be saved, with God all things are possible, the Son can quicken whom he wills (Matt.19:26,26; Matt.25:34,35; John.5:21).
From Catholic Answers - "... by grace alone ..."
From Catholic Answers - " ... If God commanded explicit faith in Christ and baptism as the only ways to be saved—even for those who have no way of knowing about Christ—then he would be commanding such people to do something they’re not capable of doing. ... Acts 10:45–47 demonstrates unambiguously God giving Cornelius the Holy Spirit (that sanctifying grace necessary for salvation) before Cornelius received baptism."
CCC 1281 "... all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, can be saved even if they have not been baptized"
CCC 1257 " ... God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments."
We are not saved "after all we can do" like the Book of Mormon reveals, we are saved "according to his own purpose and grace" (2Tim 1:9). We are not saved by faith only, we are saved by grace through faith, it is the gift of God, not of works, not of ourselves (James 2:24; Eph.2:8,9). We can choose to believe or not believe, Abraham believed God and it was counted unto him for righteousness (Mark.16:16; Luke.8:12,13; Rom.4:3-5). If by grace, then is it no more of works (Rom 11:6). According to the grace of God which is given unto us we are laborers together with God (1Cor 3:9,10). We are his workmanship created in Christ Jesus unto good works (Eph 2:10). By the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me (1Cor.15:10). It is God which works in us as we work out your own salvation (Phil 2:12,13). Living faith involves charity, it is not faith only, we are doers of the word not hearers only (James 2:14-26; James 1:22). Faith consists not only in saying "Lord, Lord," but in disposing the heart to do the will of the Father (Matt 7:21,22). When we love God we keep his commandments, his commandments are to believe and love one another (1John 5:2; 1John 3:23). Without faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him (Heb.11:6).
CCC 1697 - "... for it is by grace that we are saved and again it is by grace that our works can bear fruit for eternal life ..."
We are careful to maintain good works because these things are good and profitable unto men (Titus 3:8). The dead will be judged according to their works (Rev.20.12). Those who have done good come forth in the resurrection of life, those who have done evil come forth in the resurrection of damnation (John.5.29). Those who love their enemies and do good will have a great reward (Luke.6:35,36). Our saved condition results from the grace of God, not from our own merits, we respond in charity to that grace (2Tim 1:9). It is by grace that we are saved and again it is by grace that our works can bear fruit for eternal life (1Cor 3:9,10). Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high (Rom.5:1-18). We respond to God by faith, by believing on the Lord Jesus Christ, whosoever believe in him should not perish, but have eternal life (Acts.16:30; Rom.10:9,10; John.3:15-21; Acts.10:43-48).
CCC 1828 "... we obey for the sake of the good itself and out of love for him who commands ..."
We are under grace, we do not continue in sin but walk in newness of life, we yield ourselves unto God, we are instruments of righteousness unto God, we yield ourselves servants to obey, we obey from the heart, we yield as servants to God to righteousness unto holiness, we have fruit unto holiness, and the end everlasting life, the gift of God is eternal life through Jesus Christ our Lord (Rom.6:1-23). We have been called unto liberty, called to the faith which works by love, by love we serve one another, we stand fast in the liberty wherewith Christ has made us free and do not become entangled with the yoke of bondage, through the Spirit we wait for the hope of righteousness by faith, we walk in the Spirit, we are led of the Spirit, the fruit of the Spirit is love, joy, peace, faith, if we live in the Spirit, we walk in the Spirit (Gal.5:1-25). Those who hear the word of God but do not understand fall away, those who understand the word of God bring forth fruit to perfection (Luke.8:11-15). Jesus said if you wish to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven. Then come, follow me (Matt 19:21).
CCC 308 " God is the first cause who operates in and through secondary causes: "For God is at work in you, both to will and to work for his good pleasure." "
Second Vatican Council "Faith is a gift of grace: “in order to have faith, the grace of God must come first and give assistance; there must also be the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and gives ‘to everyone joy and ease in assenting to and believing in the truth'”. ... All children of the Church should nevertheless remember that their exalted condition results, not from their own merits, but from the grace of Christ. If they fail to respond in thought, word, and deed to that grace, not only shall they not be saved, but they shall be more severely judged”."
A false prophet can come in sheep's clothing, a false prophet can deceive many and can show great signs like the Book of Mormon (Matt 24:11,24; Matt 7:15). The LDS church teaches that the angel Moroni brought the Mormon restored gospel to Joseph Smith, Joseph then translated it into English (GP Chapt 41; GP Chapt 10). Revelation 14:6 is not describing the angel Moroni bringing the gospel to Joseph Smith as the LDS church teaches but is describing angels proclaiming imminent judgment on the pagan world, the everlasting gospel is the good news that God's eternal reign is about to begin (Rev 14:6).We should not accept a perverted a gospel, a different gospel from an angel, the gospel of Christ is not after man but by the revelation of Jesus Christ (Gal.1:6-12). The gospel of Christ is the power of God unto salvation to every one that believeth (Rom.1:16).
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The Book of Mormon Student Manual teaches that "One of the most fallacious doctrines originated by Satan and propounded by man is that man is saved alone by the grace of God. The LDS publication Ensign (Nov 201) says "We cannot be saved by grace alone, “for we know that it is by grace that we are saved, after all we can do.” Mormons believe "all mankind may be saved, by obedience to the laws and ordinances of the Gospel" (LDS A/F 3) and that to "enter back into God’s presence, we must be obedient to laws and principles" (LDS Ensign, Apr 1981). Mormons are taught "... each of us has been commanded to marry and have children ...." (LDS GP Chap36) and that "the Lord commands us not to use wine and strong drinks, meaning drinks containing alcohol ... tobacco ... coffee and tea ..." (LDS GP Chap 29). For Mormons to become gods they "must also have been married for eternity in the temple" (LDS GP Chap 46).
LDS The Book of Mormon 2Nephi 25 ([23] For we labor diligently to write, to persuade our children, and also our brethren, 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.)
LDS Book of Mormon Student Manual "2 Nephi 25:23. “Grace” “One of the most fallacious doctrines originated by Satan and propounded by man is that man is saved alone by the grace of God; that belief in Jesus Christ alone is all that is needed for salvation. . . . Of course we need to understand terms. If by the word salvation is meant the mere salvation or redemption from the grave, the ‘grace of God’ is sufficient. But if the term salvation means returning to the presence of God with eternal progression, eternal increase, and eventual godhood, for this one certainly must have the ‘grace of God,’ as it is generally defined, plus personal purity, overcoming of evil, and the good ‘works’ made so important in the exhortations of the Savior and his prophets and apostles” (Spencer W. Kimball, Teachings of Spencer W. Kimball, pp. 70–71)."
LDS Articles of Faith "3. We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.”
LDS Ensign, Nov 2001 "All of us have sinned and need to repent to fully pay our part of the debt. When we sincerely repent, the Savior’s magnificent Atonement pays the rest of that debt. ... I am profoundly grateful for the principle of saving grace. Many people think they need only confess that Jesus is the Christ and then they are saved by grace alone. We cannot be saved by grace alone, “for we know that it is by grace that we are saved, after all we can do.” ... The Atonement cleanses us of sin on condition of our repentance. Repentance is the condition on which mercy is extended. After all we can do to pay to the uttermost farthing and make right our wrongs, the Savior’s grace is activated in our lives through the Atonement, which purifies us and can perfect us. ... " (James E. Faust, “The Atonement: Our Greatest Hope”)
LDS Ensign, Apr 1981 "This is salvation by grace because it comes to all men automatically and does not depend on what kinds of lives they have lived. But, if we wish to overcome spiritual death and enter back into God’s presence, we must be obedient to laws and principles. This is exaltation by works. Thus, according to this explanation, we are saved by grace and exalted by works. ... “Salvation in its true and full meaning is synonymous with exaltation or eternal life and consists in gaining an inheritance in the highest of the three heavens within the celestial kingdom. " (Gerald N. Lund, “Salvation: By Grace or by Works?”).
LDS Joseph Smith's King Follett Sermon "God has wrought out a salvation for all men, unless they have committed a certain sin; and every man who has a friend in the eternal world can save him, unless he has committed the unpardonable sin. "
LDS Gospel Principles Chapter 18 "There must be works with faith. ... Faith involves doing all we can to bring about the things we hope and pray for.”
LDS Gospel Principles Chapter 12 "Christ did his part to atone for our sins. To make his atonement fully effective ... we will keep his terms, which are to repent and keep his commandments ...we may return to live with our Heavenly Father."
LDS Gospel Principles Chapter 29 "God has given us concerning good health ... This revelation is called the Word of Wisdom. We must obey the Word of Wisdom to be worthy to enter the temple. If we do not obey the Word of Wisdom, the Lord's Spirit may not dwell with us. ... The Lord commands us not to use wine and strong drinks, meaning drinks containing alcohol ... tobacco ... coffee and tea ..."
LDS Gospel Principles Chapter 36 "... each of us has been commanded to marry and have children ...."
LDS Ensign, Apr 1981 "... the “conditional” atonement. ... purification from sin strongly involves the role of works ... the sacrifice which pays the debt and frees us from the results of our own spiritual death, though it comes to us through the grace and goodness of God, is not unconditional. What, then, are the conditions? Very simply stated they are: first, faith in the Lord Jesus Christ, then repentance, followed by baptism. If one truly moves through those steps—mentally, spiritually, and physically—then he is prepared for the reception of the Holy Ghost. When one is given the gift (there’s that word again) of the Holy Ghost, he has overcome spiritual death to a degree ... Paul said we are justified through and by faith (see Gal. 2:16; Rom. 3:28), which is the first principle of the gospel. In other words, faith is the principle that activates the power of the Atonement in our lives ... faith includes works (see James 2:17–26); that is, obedience, commitment, and repentance ... our righteous works, activated by our faith in the Savior, are the condition ... our works of righteousness are essential to bring the gift into power in our lives. " (Gerald N. Lund, “Salvation: By Grace or by Works?”).
LDS Gospel Principles Chapter 46 "Assignment to Glories ... members of the Church will inherit different kingdoms because they will not be equally faithful and valiant in their obedience to Christ. ... the celestial kingdom (the highest degree of glory), the terrestrial kingdom (the second degree), the telestial kingdom (the lowest degree), or outer darkness (the kingdom of the devil--not a degree of glory)"
LDS Gospel Principles Chapter 46 "At the Final Judgment we will be assigned to the kingdom for which we are prepared. We will be sent to one of four places: Celestial ... become gods, must also have been married for eternity in the temple ... will live with Heavenly Father... Terrestrial ... received the gospel and a testimony of Jesus but then were not valiant .... Telestial ... These people did not receive the gospel or the testimony of Jesus either on earth or in the spirit world. . ... Outer Darkness ... they denied the Holy Spirit ... They will live in eternal darkness, torment, and misery with Satan and his angels forever. "
LDS GUIDE TO THE SCRIPTURES Salvation "To be saved from both physical and spiritual death. All people will be saved from physical death by the grace of God, through the death and resurrection of Jesus Christ. Each individual can also be saved from spiritual death as well by the grace of God, through faith in Jesus Christ. This faith is manifested in a life of obedience to the laws and ordinances of the gospel and service to Christ."
LDS GUIDE TO THE SCRIPTURES Death, Spiritual "Separation from God and his influences; to die as to things pertaining to righteousness. ... Through the atonement of Jesus Christ and by obedience to the principles and ordinances of the gospel, men and women can become clean from sin and overcome spiritual death. ... Those who have willfully rebelled against the light and truth of the gospel will suffer spiritual death. This death is often called the second death"
LDS Gospel Principles Chapter 41 "The Apostle John saw that the gospel would be restored by an angel (see Revelation 14:6-7). In fulfillment of this prophecy the angel Moroni and other heavenly visitors brought the gospel of Jesus Christ to Joseph Smith."
LDS Gospel Principles Chapter 46 "We have the restored gospel of Jesus Christ in its fulness. The gospel is the law of the celestial kingdom."
LDS Gospel Principles Chapter 10 “The Church of Jesus Christ of Latter-day Saints accepts four books as scripture: the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. ... The Book of Mormon ... is the keystone of our religion.”