In Western Christian theology, mercy has been defined, not as a substance created in any form, but as "the love and compassion that God has given us because God wants us to have it, not necessarily because of what what we have done to get it. "," Grace is the help, the free and inappropriate assistance God has given us to respond to his calling to be the children of God, adopted children, to partake of divine nature and eternal life. "It is understood by Christians to be God's spontaneous gifts to" generous, free and totally unpredictable and inadequate "people - who take the form of divine kindness, love, piety, and part in God's divine life.
It is the most significant attribute of God in the salvation of sinners. Christian Orthodoxy declares that the initiative in the relationship of grace between God and an individual is always on the side of God.
In Eastern Christianity too, grace is the work of God entirely, not a substance created in any form that can be treated like a commodity.
The question of the ways of grace has been called "the watershed that separates Catholics from Protestantism, Calvinism from Arminianism, modern [theological] liberalism from [theological] conservatism." The Catholic Church argues that it is because of the act of Christ and the Holy Spirit in transforming into the divine life what is subject to the power of God that "the sacrament bestows the grace they show": "the power of Christ and His Spirit acts in and through [every sacrament] regardless of the minister's personal sanctity, but the fruits of the sacraments also depend on the disposition of the one who receives it. "Sacred Mysteries (the sacraments) are seen as a means of taking part in divine grace because God works through His Church. Catholics, Eastern Orthodox and Protestants agree that faith is a gift from God. Ephesians 2: 8; "For by grace you have been saved through faith, and it is not from you, it is the gift of God." Protestants almost universally believe that grace is given by God on the basis of the believer's faith. The Lutherans argue that the means of grace are "the gospel in the Word and the Sacrament". That the sacraments are a means of grace and also the teaching of John Wesley, who describes the Eucharist as "the great channel in which the grace of his Spirit is presented to the souls of all the children of God". Calvinists emphasize "the helplessness of those who are separated from grace." But God reaches out with "first grace" or "pleasant grace". The Calvinist doctrine known as unbreakable grace states that, since all people naturally die spiritually, no one wants to receive this grace until God spiritually magnifies them through regeneration. God merely regenerates the individual whom he has predestined to be saved. The Arminians understand the grace of God as cooperating with one's free will to bring one to salvation. According to Evangelical theologian Charles C. Ryrie, modern liberal theology "provides an excessive place for people's ability to decide their own fate and to influence their own salvation completely apart from God's grace." He writes that theological conservatives retain God's grace necessary for salvation.
Video Grace in Christianity
Old and New Testament of the Christian Bible
"Rahmat" is an English translation of the Greek ????? ( charis ) which means "something that brings pleasure, joy, happiness, or fortune."
Old Testament
Septuaginta translated as ????? the Hebrew word ???? (? en ) as found in Genesis 6: 8 to describe why God saves Noah from the flood. The Old Testament's use of the word includes the concept that those who show goodness do good deeds, or acts of grace, such as being kind to the poor and showing generosity. The grace of God's grace is abundant in the Torah/Pentateuch, for example in Deuteronomy 7: 8, Numbers 6: 24-27. In the Psalms the examples of God's grace include teaching the Law (Psalm 119: 29) and answering prayer (Psalm 27: 7). Another example of the gift of God appears in Psalm 85 , the prayer for God's restoration, forgiveness, and grace and mercy to bring a new life after Isolation.
Maps Grace in Christianity
Roman Catholics
In the definition of the Catechism of the Catholic Church, "grace is the help, free and improper help that God gives us to respond to his call to become children of God, adopted children, partaking in the divine nature and eternal life." Grace is participation in the life of God, poured into man, who heals sin and sanctifies. The means by which God bestows His grace are many. They include the whole revealed truth, the sacraments and the hierarchical ministry. Among the main means of grace are the sacraments (especially the Eucharist), prayer and good deeds. The sacrament is also a means of grace. The sacraments themselves, not the people who manage them or those who receive them, are "the means of grace", although the lack of the necessary disposition at the receiving end will hinder the effectiveness of the sacrament.
The Catholic Church argues that "by grace alone, in faith in the work of saving Christ and not by any goodness on our part, we are accepted by God and receive the Holy Spirit, which renews our hearts while equipping and calling us to do good works." The Council of Orange (529) and the Council of Trent affirm that we are "justified in a haphazard manner, since nothing that precedes justification, whether faith or deeds, deserves the grace of justification".
The Council of Trent declared that man's free will, moved and energized by God, could by his agreement cooperate with God, Who excites and invites his action; and that thereby can discard and prepare for the grace of justification. Wills can withstand grace when choosing. It's not like a dead object, which remains purely passive. Weak and diminished by the fall of Adam, free will has not been destroyed in the race (Sess VI, cap I and v).
A common declaration between Catholics and Lutherans on the doctrines of justification emphasized:
- We admit that everyone is fully dependent on the grace of God's salvation for their salvation. Justification occurs only by the grace of God. When Catholics say that people "work together" in preparing and accepting justification by approving the act of justification of God, they see such personal affirmations as a result of grace, not as actions arising from innate human capabilities.
Actual and actual award
According to a generally accepted categorization, made by St. Thomas Aquinas in his book Summa Theologiae, grace can be given either to make the one who receives it pleases God ( gratia gratum faciens ) - so that people is cleansed and justified - or to help the recipient bring others to God ( free data gratia ). The former kind of grace, the gratia gratum faciens, in turn, can be described as a gift of sanctification (or habit) - when it refers to a divine life which, according to the Church, instills a person's soul once he is justified; or the other as a true gift - when referring to timely aid (not custom) directed at the production of the grace of sanctification that does not yet exist, or its maintenance and upgrading it in an already existing place. According to the Catechism of the Catholic Church,
The grace of sanctification is a gift of habit, a stable and supernatural nature that perfects the soul itself to enable it to live with God, to act on his love. The gift of habit, the permanent disposition to live and act according to the call of God, is distinguished from the true grace which refers to God's intervention, either at the beginning of repentance or in the journey of sanctification work.
The granting of the grace of sanctification, the Church says, transforms the sinner into a holy child of God, and in this way one participates in the Divine Consciousness of Jesus Christ and receives the indwelling of the Holy Spirit. The grace of sanctification remains permanently in the soul as long as one does not reject the status of the adopted son of a person by committing a mortal sin, which silences one's friendship with God. The less serious sin, the lesser sins, even though they "allow charity to live", they offend and hurt. "However, God is infinite mercy, and the grace of sanctification can always be returned to a regretful, normative heart in the Sacrament of Reconciliation (or Sacrament of Reconciliation).
The theological debate about the nature and true role of real grace has opposed Catholicism to Calvinism and takes place in Catholicism itself. Augustinism and Thomism affirm that a meritorious grace (the true grace that produces the desired effect without fail) is not incompatible with human free will. They claim that, although humans always maintain a determination to reject the divine grace, a meritorious grace has the effect that it does not want to reject it. The question of "unbearable grace" led to an important debate, first in the fifth century, against Pelagianism for Augustinism ( see next section ), and then again in the 16th and 17th centuries, leading to the creation of the Congregatio de Auxiliis: The Jesuits denied any intrinsically gifted grace, while Thomists from the Dominicans and Augustinians affirmed its existence. This debate took place in the context of the Counter-Reformation, and was revived during the controversy of the formulary between Jansenist and Jesuit.
Augustine versus Pelagius
In the 5th century, the debate that influenced the understanding of grace in Western Christianity, and that to have a long-term effect on subsequent developments in doctrine, occurred between Pelagius and St Augustine of Hippo.
Pelagius, an ascetic who is said to be of English origin, is concerned about the retention of moral accountability of man in the face of God's omnipotence. He strongly affirms that men have free will and are able to choose good and evil. Pelagius denied that original sin had extinguished God's grace in the heirs of Adam, and therefore man had the power to do good, to transform themselves from sin by their own strength, and the ability to do their own salvation. The purpose of religion is to teach us virtue, from which we can expect rewards from God. With great efforts, it is possible for those who are in the flesh to achieve moral perfection.
The seemingly optimistic credo of Pelagius weighed on a weak man with a burden too heavy to bear; or at least this is part of St. Augustine's response. More importantly, it does not clearly explain why Jesus Christ should die for anyone's sins; if humans could redeem themselves by their own efforts, the atonement by Jesus on the Cross is the most vague moral example. The stain of original sin extinguishes the grace of God in the human soul; no matter how right they are to do themselves, their virtues will never make them worthy of the infinite holiness of God. The man is a peccathic mass, a lump of sin; they can no longer bless themselves with grace rather than filling the empty glass itself. While we may have "free will" ( liberum arbitrium) in the sense that we can choose the course of our behavior, we still have no true freedom (libertas) to avoid sin, because sin is inherent in every choice we make. It is only by choice of God's sovereignty to extend his grace to us that salvation is possible.
Pelagianism was opposed by the Council of Carthage (418), largely at the insistence of Augustine. The Eastern Orthodox Church, as stated in the teachings of John Cassian, states that although grace is necessary for men to save themselves initially; there is no such thing as total depravity, but there is still a moral or niskala in human beings unaffected by original sin, and that man must work together (synergistically) with divine grace to be saved. This position is called Semi-Pelagianism by many Reformed Protestants. The same doctrine is Arminianism, but the Arminians believe in total depravity.
Catholic versus Protestant
In 1547, the Council of Trent, which sought to overcome and condemn the Protestant denials, aims to rid the Roman Catholic Church of the controversial movement and establish the orthodox Roman Catholic doctrine of grace and justification, distinguished from Protestant teachings on such concepts. It teaches that justification and sanctification are elements of the same process. The grace of justification is bestowed by Christ's kindness, without the reward of the justified, possible to work together only through the grace of God. The grace of justification can be lost through mortal sin, but it can also be restored by the sacrament of Penance. The sacraments, together with revealed truths, are the primary means of grace, a treasury of grace, that Christ has been worthy of life and death and has been given to the Church. This does not mean that other Christian groups have no treasure they can have, because, as the Second Vatican Council declared, "many elements of sanctification and truth are found outside the visible structure (the Catholic Church)".
Jansenists versus Jesuits
At about the same time that the Calvinists and the Arminians debated the meaning of grace in Protestantism, in Catholicism similar debates occurred between the Jansenist and the Jesuits. The work of 1640 Cornelius Jansen Augustine seeks to refocus Catholic theology on the themes of original sin, human depravity, the necessity of divine grace, and predestination, when it finds them in St. Augustine's works. The Jansenis, like the Puritans, believe in themselves as members of a gathered church called out of worldly society, and united in institutions like the Port-Royal monasteries that seek to lead life with greater spiritual intensity. Blaise Pascal attacks what he calls the moral weakness in the casuistry of the Jesuits. The Jansenist theology remained a minority party in Catholicism, and during the second half of the seventeenth and eighteenth centuries, he was cursed as heretical because of his similarity to Calvinism, though his style remained influential among the ascetics.
Grace and achievement
The Council of Trent states that "none of the things preceded the justification - whether faith or deed - deserve the grace itself as justification, because if it is a gift, it is not now because of deeds, on the contrary, Paul) said the award was no longer a gift. "
It also states: "The immortal life must be proposed to those who work well to the end, and hope in the Lord, as merciful compassion promises to the children of God through Jesus Christ, and as a gift in accord with the promise of God Himself , to be faithful to the good deeds and their rewards. This is the crown of justice that the Apostle states, after his struggle and his way, is laid for him, to be given to him by a just judge, and not only for him, but also for all who love his coming. Because, while Jesus Christ himself continually incorporates his virtue into the justified word, - as head to the members, and the vine into the branches, - and this virtue always precede and accompany and follow their good deeds, which without it can wisely be pleasing and meritorious before God, - we must believe that not to go further, to prevent them from being accountable, by those who have been employed in the Lord, fully adhering to divine law in accordance with the circumstances of this life, and to truly be worthy of eternal life, to obtain also in time (if any), if so, that they go in grace. "
Quoting the Council of Trent, the Catechism of the Catholic Church declares: "With regard to God, there is no firm right to the good of man: Between God and us there is immeasurable inequality, because we have received everything from Him, our Creator, Excess man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace, God's fatherly act is first on his own initiative, and then follows the free man to act through his collaboration, so that the reward of good deeds must be attributed in the first place to God's grace, then to the faithful.The superiority of man, moreover, is itself due to God, for his good deeds are transmitted in Christ, of the inclinations and assistance given by the Holy Spirit.... The mercy of Christ is the source in us all the rewards in before God, Grace, by unifying us to K ristus in active love, guaranteeing the supernatural quality of our actions and consequently their reward before God and before men. the saints always have a living awareness that their reward is pure grace. "
Eastern Christianity
In the Orthodox Church, grace is identified with God's undeveloped energy. Among Eastern Christians in general, grace is regarded as part of the Divine Realms described in 2 Peter 1: 4, but many Eastern Catholics, Assyrians and Oriental Orthodox do not explicitly define grace as an Energy that is not created by God in the same way as Christian Byzantine. The Holy Mysteries (Latin, "sacraments") are seen as a means to take part in divine grace because God works through His Church, not only because certain legalistic rules are followed; and grace is the work of God himself, not a substance created in any form that can be treated like a commodity. There is no distinction made between mortal sins and sins, there is no Purgatory doctrine (though there is a strong tradition that upholds "purification after death" and prayers dedicated to the dead), and no Treasury of Merit in where kindness can be moved from one person. to another. On the contrary, the Eastern Church has emphasized the role of the Holy Spirit in the Christian life and has maintained the disciplines of asceticism such as fasting and prayer (the mandatory minimum of the Orthodox are two days a week and before receiving Communion), not as a way to satisfy the sins of the past then or build a reward, but as a means of spiritual discipline to help reduce one's vulnerability to future temptations to exercise self-control, and to avoid being enslaved by one's desires and desires.
Orthodox theologians rejected Augustine's formulation of original sin and actively opposed the content and implications of John Calvin's concepts of total depravity and unbearable grace, the peculiarity of Reformed Protestantism, and Thomistic and scholastic theology that would become the official Roman Catholic pedagogy. Eastern Christians usually see scholasticism as well as systematic theology which is discursive as the rationalistic rigidity of Cappadocian theology and the early desert fathers which causes the Western Church to stray into heresy. Orthodoxy teaches that it is possible and necessary for the will of man to cooperate with the divine grace for the individual to be saved, or healed of the disease of sin. This cooperation is called synergism (see also Semipelagianism and monergism), so that humans can become deified according to the divine likeness - a process called
Protestant Reform
Protestant Reforms react to the concepts of grace and reward as they are understood in the late Middle Ages Catholic theology.
Luther and Luther theology
Martin Luther's post of his ninety-five theses to the door of the church at Wittenberg in 1517 was a direct consequence of sacramentalism and the doctrines of the treasury of the medieval church. The action was precipitated by the arrival of Johann Tetzel, authorized by the Vatican to sell indulgences.
The effectiveness of this indulgence is based on the doctrine of grace treasury reported by Pope Clement VI. The theory is that the reward obtained from the act of piety can add to the sanctifying trust of the believer. The gift to the Church is an act of piety. The Church, moreover, has a graceful treasury above and beyond what it takes to bring its people to heaven. The Church is willing to part with some of its surplus in exchange for worldly gold. Martin Luther's anger against this practice, which for him seemed to involve the purchase of salvation, initiated the pendulum swing back to the vision of Pauline grace, which contradicted the view of James.
Luther taught that human beings are helpless and without a defense before God's justice, and their acts of piety are by no means sufficient before His unlimited holiness. Is only God alone, and no mercy, everyone will go to hell, because everyone, even the best of us, deserves to go to hell. Our inability to achieve salvation by our own efforts shows that even our best intentions are somehow tainted by the nature of our sin. This doctrine is sometimes called total depravity, a term derived from Calvinism and its relatives.
By faith alone ( sola fide ) and by grace alone ( sola gratia ) that human beings are saved. Good deeds are something that believers should do from gratitude to their Savior; but they are not needed for safety and can not secure anyone's safety; There is no room for the idea of ​​"reward" in Luther's redemptive doctrine. (However, there may be a level of appreciation for those who are redeemed in heaven.) It is God's redeemable gift and can not save anyone. No one can have a claim of the right to the grace of God, and only by his generosity that salvation is possible.
Unlike the treasury of grace from which believers can withdraw, in the salvation of Lutheranism becomes a declaration of spiritual bankruptcy, in which the penitents recognize the inadequacy of their own resources and only trust in God to save them. Receiving Augustine's attention to justification of the law as a metaphorical basis for salvation, believers are not so much made true in Lutheranism because they are considered covered by the righteousness of Christ. Acknowledging that they have no power to make themselves right, the punishment for their sins is thrown out because Jesus paid for it with his blood. The truth is credited to those who believe and therefore be his.
Calvin Reformed Theology Calvin and Reformed
Calvin and Luther believed that free will did not cooperate with God's grace which, they argued, could not be denied (see monergism). The Lutheran Confession of Augsha says of baptism, "Lutherans teach that it is necessary for salvation and that by baptism God's grace is offered and that children should be baptized, which by baptism, offered to God, is accepted to be God's." French reformer John Calvin expands and further developed this Augustinian theme within the systematic Institutes of Christian Religion in 1536.
The logical structure Calvinism is often expressed as an acronym. These five categories do not consist of Calvinism as a whole. They merely summarize their central and definitive doctrines.
- T otal Depravity (also known as total incompetence, which is strongly related to the strong doctrine of original sin for enslaving the human person altogether)
- U nconditional Election
- L Redeemed imitations (also known as certain redemption or redemption)
- I Acceptable grace
- P erseverance of the Saints (colloquially known as "once saved, always stored" or, as interpreted in different ways between Reformed or Strict Baptists as well as non-Baptist General Calvinists, enduring security)
The idea that God has been ordained previously to be saved is generally called predestination. The peculiar concept of predestination for Calvinism, "double predestination" (along with limited redemption) is the most controversial expression of doctrine. According to Reformed theology, the "good news" of the Gospel of Christ is that God has freely granted the gift of salvation to those who are holy spirits because to believe; what he releases to some ("elected" individual), he withholds from others (individual "reprobat").
Calvin seeks to provide assurance to the faithful that God will actually save them. His teaching implies what came to be known as the doctrine of perseverance of the saints, the idea that God will truly save those whom He has chosen. The actual status and highest status of a person's soul is unknown except to God. When electoral guarantees are strictly pressured as an experience to be sought, especially by Puritans, this leads to legalism as strongly as Protestantism rejects, as people are eager to show that they are among those chosen by striking works. The truth of their lives.
The relatively radical position of Reformed theology provoked a strong reaction from Roman Catholics and Lutherans.
In 1618 James Arminius set out from Calvin's theology and proposed an opposite position that sought to reaffirm man's free will and responsibility in salvation, as opposed to the everlasting and immortal Calvinist decision. Arminius teaches that God's grace has been offered to all people, and that everyone has a real choice to reject the call of the gospel. It is possible for a believer to deflect and to abandon faith, to lose the salvation that believers truly possess. These positions came to be known as Arminianism. In connection with the Reformed Calvinist church, they were firmly rejected by the Synod of Dort (1618-1619), and the Arminian priests were expelled from the Netherlands.
Wesley and Arminian Theology
Later, John Wesley also rejected the Calvinist doctrine of predestination. His most comprehensive statement on the matter is his sermon "Free Grace", [1] preached in Bristol in 1740. In Wesley's position, believers who repent and accept Christ do not "make themselves true" by his own will act, as will change his dependence on God's grace for his salvation. Faith and repentance, on the contrary, is a believer's belief in God that he will make them righteous. Wesley appealed for the solemn grace as a solution to this problem, stating that God made the first step in salvation, but man was free to respond to or reject God's graceful initiative.
John Wesley believed that God provided three kinds of divine grace:
- Easy praise born from birth. "Prevenient" means "to come before." Wesley does not believe that man is completely "depraved." He believes everyone is born with a little divine grace - enough to allow the individual to recognize and receive God's gift of righteousness.
- Fair justification today is what is called "repentance" or "born again." The grace of God's righteousness brings "new life in Christ." Wesley believed that people have the freedom of choice - to accept or reject the grace of God's justification. Wesley defines the term "Justification of grace" as "Grace or love of God, from which our salvation comes, is FREE IN ALL, and FREE FOR ALL."
- Ongoing grace. Wesley believes that, upon receiving the grace of God, one will continue with the everlasting grace of God toward perfection. Wesley does not believe in "the eternal security of believers." He believes people can make wrong choices (sinful) that will cause them to "fall out of grace" or "setback". He says not enough to claim the salvation of God and then stagnate, return to sin intentionally, or produce no evidence (fruit) of following Christ. Wesley taught that believing Christians should participate in what Wesley calls "the means of grace" and continues to grow in the Christian life, aided by God's grace.
Wesley's opposition to Calvinism was more successful than Arminius', especially in the United States where Arminianism would become the dominant school of Protestant Protestant soteriology, mainly because it spread through popular preaching in a series of revivals. The New England churches, with roots in Puritan Calvinism, tend to begin to reject their Calvinist roots, accept the expression of Wesley Arminianism, or overthrow their historic doctrine entirely to depart for Socinianism or liberal theology. John Wesley had never been a student of the influential Dutch theologian Jacobus Arminius (1560-1609). The latter had no direct effect on Wesley. However, he chose the term "Arminianism" to distinguish the kind of Evangelicalism his followers to support from their opponents of Calvinist theology. Many consider the most accurate term for Wesleyan theology is "Evangelical Arminianism." It remains the standard teaching of the Methodist churches, and the doctrine of prehistoric grace remains one of the most important Methodist teachings.
Reformation of Protestantism and ecclesiology
Protestantism in the three principal schools of theology - Lutheran, Calvinist, and Arminian - emphasizes God's initiative in the work of salvation, achieved by grace alone through faith alone, in the school of thought - although these terms are understood differently. , according to the differences in the system. But the Protestant doctrine of grace poses the question: what is the role of the Church in the work of grace? Such Reformed churches teach that salvation is not usually found outside the visible Church; but with the increasing emphasis on the experience of conversion as necessary for salvation, Sola fide begins to imply that individual relationships with Jesus are highly individual; we stand alone before God. Because the Protestants accept that men are only saved and convinced by their belief in the atonement of Christ, they often judge preaching the message more than the sacraments that make the promises of the gospel to them as members of the Church. The sermon replaces the Eucharist as a center of Christian worship. The authority of the church comes from the message it preaches, practically to set aside the sacraments. This is often reflected in the setting of the pulpit and the altar in front of the church; because preaching becomes more important, the pulpit moves from side to center, while the Eucharistic altar shrinks to the size of a small coffee table or is completely eliminated.
Classical Calvinism teaches that the sacraments are "signs and seals of the covenant of grace" and "the efficacious means of salvation", and Lutheranism teaches that new life, faith, and union with Christ are given by the Holy Spirit working through the sacraments. However, for much of the Protestant world, the sacraments largely lose the significance that Luther (and to a lesser extent, Calvin) attributes it to them. This occurred under the influence of Anabaptist ideas which were also seen by the Donuts in North Africa in 311 AD and these ideas then spread to the Calvinists through the Movement- Congregationalist and Baptist movements, and to Lutherans through Pietism (although many Lutheranism withdrew against the Pietist movement after the mid-19th century).
If the sacraments are not emphasized, they become "ordinances," the act of worship required by Scripture, but the effect is limited to the voluntary influence they have on the worshiper's soul. This belief finds expression in the practice of Baptist and Anabaptist baptism of believers, not given to infants as a sign of membership in the Christian community, but to believers mature after they reach the age of reason and have confessed their faith. These ordinances are never considered truth-deeds. Rituals as interpreted in the light of such ideas do not at all bring about salvation, nor show the performance of the remission of sins; the forgiveness that believers receive by faith is only described, not applied effectively, through baptism; salvation and participation in Christ are perpetuated ('it reminds me' in the Lord's Supper and baptism that describes the rebirth of a Christian as death to sin and life in Christ), not given, by the Eucharist. The Church to Baptism becomes a collection of true believers in Christ Jesus who gather together for worship and fellowship and remember what Christ did for them.
Christ Church
The Church of Christ believes that God's saving grace is the plan of salvation, not salvation itself. This plan includes two parts, 1) the perfect life, death, burial, and resurrection of Jesus Christ, 2) Gospel/New Testament/faith.
Regarding Ephesians 2: 8 which states: "For by grace you are saved by faith; and it is not of your own: it is the gift of God", note that the word "is" is a pronoun and refers back to the noun. As the word "saved" is a verb, "it" does not refer to "saved" but to grace, giving the definition of grace as "the gift of God". Furthermore, as the book of James distinguishes between the dead faith (faith without works) and the living faith (faith accompanied by obedience), it is believed that through the grace of God operates through the individual living faith that produces the individual itself. saved.
The Galatians have been removed from the call of the gospel (Galatians 1: 6,7; 2 Thessalonians 2:14) to another gospel (other message) that verse 7 says is not a gospel at all but a perversion.
The Church of Christ believes that grace provides the following plan, which, if followed, produces salvation:
- One must hear the gospel/word (Rom 10:17).
- Believe the Gospel (Mark 16: 15-16).
- Repent of their past sins (Acts 2:38).
- Acknowledge their faith in Christ before men (Mt 10:32, Rom 10: 9-10)
- Immerse in the water into Christ for the forgiveness of the sins (1 Peter 3:21, Romans 6: 3-18, John 3: 3,5, 1 John 5: 6,8; Acts 2:38; Mark 16:16; etc.)
- Live faithfully even to the point of death (Rev. 2:10, Rom 11: 17-22, James 5: 19-20)
The Church of Jesus Christ of Latter-day Saints (Mormon )
Grace is the help or strength given through the Atonement of the Lord Jesus Christ. Through the grace of God, all those who have lived will be resurrected - our spirits will be reunited with our bodies, never to be separated again. Through His grace, God also allows those who live His gospel to repent and be forgiven.
Grace is a gift from Heavenly Father given through His Son, Jesus Christ. The word grace, as used in the scriptures, refers primarily to the enabling power and spiritual healing offered through the compassion and love of Jesus Christ. Everyone on earth experiences physical death. Through the grace of Jesus Christ, all will be resurrected and will live forever (see 1 Corinthians 15: 20-22; 2 Nephi 9: 6-13). Because of personal choice, everyone is also affected by sin (see 1 John 1: 8-10; Mosiah 16: 4). These effects are called spiritual death. No one can return to the presence of God without divine grace. Through the Atonement, we can all be forgiven of our sins; we can be clean before the Lord. To accept this enabling power, we must obey the gospel of Jesus Christ, which includes having faith in Him, repenting of our sins, being baptized, receiving the gift of the Holy Ghost, and striving to follow the teachings of Jesus Christ for the rest of our lives (see Ephesians 2: 8-9, James 2: 17-22; 2 Nephi 25:23; 31:20). God's grace helps us every day. It strengthens us to do good deeds that we can not do alone. God promises that if we humble ourselves before Him and have faith in Him, His grace will help us overcome all our personal weaknesses (see Ether 12:27).
See also
- Salvation (Christianity)
- Sacrament
- Charism
- Excess
- Good Difficult Man Found (short story)
References
Further reading
Orthodox
- Bishop Kallistos (Ware), Inner Kingdom: Works Collected (St. Vladimir Seminary, 2000) ISBN 0-88141-209-0
- The Way of a Pilgrim and Pilgrims Continue on His Way , Olga Savin, trans. (Shambhala, 2001) ISBNÃ, 1-57062-807-6
Roman Catholic
- Catholic Answers, Grace: What It Is and What to Do
- Catholic Teaching on Sin & amp; Grace (Learning Center, 1997), ISBNÃ, 1-56077-521-1
- George Hayward Joyce, Catholic Grace Doctrine (Newman, 1950), ASINÃ, B0007E488Y
- "Grace." The Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company, 1909.
- Stephen J. Duffy, The Graced Horizon: Nature and Grace in Modern Catholic Thought (HPAC, 1992), ISBNÃ, 0-8146-5705-2
- Vincent Nguyen, The Pauline Theology of Grace from the Catholic Perspective , ASINÃ, B0006S8TUY
Protestant
- Dietrich Bonhoeffer, The Cost of Discipleship , Fuller and Booth, trans. (Touchstone, 1995).
- John Calvin, "Institute of Christian Religion, Book 2 Chapter 4"
- Randy Maddox, Responsible Grace (Kingswood, 1994) ISBNÃ, 0-687-00334-2
- Alister McGrath, Iustitia Dei: A History of the Christian Doctrine of Justification (Cambridge, 1998) ISBN: 0-521-62481-9
- Glen Pettigrove, "Forgiveness and Grace", in Forgiveness and Love (124-150).
- R. C. Sproul, Unknown Grace: The Heart of Reformed Theology (Baker Book House, 1999) ISBNÃ, 0-8010-1121-3
- Ulasien, Paul, The Power of Perception of Mercy (Infinity, 2011) ISBNÃ, 0-7414-6729-1, ASINÃ, B00719WMBS
- Philip Yancey, What Is So Amazing About Grace? (Zondervan, 1997) ISBNÃ, 0-310-24565-6
- Paul F. M. Zahl, Grace in Practice: Theology of Everyday Life (Eerdmans, 2007) ISBN 978-0-8028-2897-2
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