"If You're So Righteous Why Aren't You Rich?" and other dumb ideas about how God's blessings work.

This post is divided into three parts, each one dealing with a common misconception about how prayer and blessings work, and about our relationship with God.  The one dealing with riches and righteousness is number two, however I recommend that you read each part in order, as I intended each point to build off of each preceding principle.

1) God owes me blessings because I earned them through my own obedience.

This one is tricky because it arises out of a true statement made in D&C 130:20-21 which says:

There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated—And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.

This scripture is a fairly straightforward statement that says that if you want to experience the blessings that come from living the law of tithing, or the Word of Wisdom, or Temple worship or any other law of God then you have to be willing to obey that particular principle before you can enjoy said blessing. What this statement DOES NOT say is that God owes us blessings for obedience, whether that be obedience in general or obedience to a particular principle.

Is the atonement of Jesus Christ enough for all of us?

A friend of mine sent me this question, and I responded, quite a while ago. I happened to re-read my response to her question this morning, and I decided that I had not covered all of the points that should properly be covered in addressing a subject such as this. In light of the things that I have learned since I wrote this, I thought that I could add some new insights to an old question.

Q: Why was the suffering and death of Jesus Christ ENOUGH to atone for the sins of all of us?

A: In the Book of Mormon, the great teacher Amulek taught that "there can be nothing which is short of an infinite atonement which will suffice for the sins of the world" (Alma 34:12).  That means that only a sacrifice which endures for eternity, and which is infinite in capacity, can satisfy the debt which each of us has incurred through our transgressions. What is it about Christ, and the atonement which He performed, that made his sacrifice sufficiently infinite to atone for the sins of the world?

Christ kept the whole law (see 1 Peter 2 :21-25 and 1 John 3:4-5 and James 2:10) so he could intercede for us based on his own merits, a claim that no other can make. (See Hebrews 5:8-10)  Also, Christ (in concert with God) was acting in accordance with the lawfully prescribed method for expiating sins (by offering himself). (I deliberately chose not to use the term "legally" though one might make the argument that it applies in this instance.) He did so namely by complying with the ordinance that called for the sacrifice of blood to atone for sins (see Exodus 30:10; Leviticus 17:11). Alma 34:11-16 explains this rather well. I refer you also to Hebrews 8:18-22, and Hebrews 9:13-14. Hebrews 10 explains in great detail the ways in which animal sacrifice was only a precursor to and ultimately an inferior shadow of that great and last sacrifice wherein "we are sanctified through the offering of the body of Jesus Christ once for all". Christ’s sacrifice not only surpasses the power and effectiveness of the old law of sacrifice, but it is also in perfect harmony with (and in fact fulfills the requirements of) that same Law, as Paul explains in Hebrews. Paul goes on to explain that the demands of the Law required Christ to make that final redeeming sacrifice by “ the offering of [his] body…once for all” (see Hebrews 10:10) and he declares further that “… by one offering he hath perfected for ever them that are sanctified.” (See Hebrews 10:14).

Are We Saved by Grace, or by Works?

In the centuries that have passed between the death of the Apostles and our modern age there has been much debate and disputation over the precise nature and means of our individual and collective salvation. Since the Reformation, this debate has largely taken the form of a question of whether faith (or grace) alone will bring salvation, or if works are necessary as well (or instead), and if so, to what degree? Most often, this has been couched in a sort of Faith VERSUS Works argument in which opposing camps put forward one or the other as competing and opposing routes to salvation.

This argument often centers on the idea that we are saved by the grace of God regardless of our personal actions, and that any notion that we must complete a checklist of works in order to gain admittance to heaven is the worst kind of human arrogance, and a relic of the long-abandoned Law of Moses. This doctrine was a natural reaction by the Protestants of the Reformation to the Catholic assertion that one must receive certain rites, and complete certain performances under the exclusive auspices of the Church in order to gain salvation. The Protestants referred to Paul’s writings as they denounced the notion that salvation depends on empty performances (or as Paul puts it, dead works). Some even went so far as to say that it does not matter what we as individuals do, salvation through the grace of Christ is a free gift to all, saints and sinners alike, regardless of any action or lack thereof on our part. They claimed that, due to our mortal weakness, we are incapable of keeping the commandments, and that keeping them is no longer necessary in any case, because we are all saved through the atonement of Christ. In another view, John Calvin, in his doctrine of predestination and total election, claimed that God has already determined who is saved, and who is not, and that we have no choice in the matter.

As a missionary I talked to many people who tried to draw me into an argument over whether salvation is through faith or through our own works. These people often proceeded from the false assumption that the Church of Jesus Christ of Latter-Day Saints is a “works church” (as opposed to a church that teaches that salvation comes only through the grace of Christ), and that it was their task to instruct me and my companion on the non-biblical fallacy of our doctrine.

The fact is that the LDS Church is not a “works church,” nor is it entirely a “grace church” in the sense that many evangelical Protestants define both terms today. My answer to the question of which of the competing doctrines of Salvation by Faith alone and Salvation by Works alone (as the world understands them) is the true one is a resounding “neither!"