Let'S Say Grace

[Cobalt-70]

I think this gets into resurrection as an expression of grace (salvation on one level) and exaltation as an expression of grace (on eh highest level). The definition in the OP is working with exaltation as salvation, but I think the degrees of glory are also expressions of grace, to the degree the beneficiary receives it. Of course God's grace is offered in a fulness, but His chidlren may not accept its fulness (the idea that we receive grace for grace until a fulness, if we choose to go that far).

According to the D&C 88 version of grace, no unclean/unsanctified thing can enter the presence of God. However, sanctification is always a matter of grace, which D&C 88 calls the "light of Christ." And the type of sanctification depends on the type of law (Celestial, Terrestrial, Telestial, etc.) which you are willing to accept. (D&C 88:32-34).

According to D&C 19 and 76, some will still need to suffer a temporary damnation, but ultimately they will be "redeemed in the due time of the Lord, after the sufferings of his wrath." Even the Telestial people, therefore, are ultimately redeemed through the atonement of Jesus. According to D&C 76:41-43, everyone is saved and sanctified by the atonement (grace) of Jesus, except for the sons of perdition.

[Cobalt-70]

So we apply His atonement by offering our "whole souls as an offering unto him (Omni 1:26)."

Sorta. Except it is not we who apply the atonement. It is Jesus.

Edited September 11, 2012 by Cobalt-70

[DBMormon]

On the surface Nephi leaves out Temple ordinances from the "Doctrine of Christ" even to the point of saying this is the Doctrine of Christ and there is no more Doctrine of Christ beyond what shared in 2nd Nephi 31 where he only discusses the first principles and ordinances

his words so there is no confusion

And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.

So it would seem temple ordinances are out and not part of it..................................... except if you turn to 2nd Nephi 32 verse 6 it appears Nephi had some epiphany during the night because when he picks up his metal engraving tool in the morning he says the following

Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do.

So there you go it isn't as closed as Nephi first suggested.

[CV75]

But that is still a sola gratia theology. You may make a covenant with God, but that covenant is not what saves you. Absent grace, the covenant would save you no more than your telephone contract with Verizon. You do not merit salvation by making the contract. The contract does not erase your sins. But in making the contract, Jesus sees that you have humbled yourself and are willing to become his child, and therefore he gives his undeserved grace to you by atoning for your sins. It is the grace that saves you, not the contract.

Perhaps qualify, become eligible, etc. are better descriptors than “merit” or “earn.”

[CV75]

According to the D&C 88 version of grace, no unclean/unsanctified thing can enter the presence of God. However, sanctification is always a matter of grace, which D&C 88 calls the "light of Christ." And the type of sanctification depends on the type of law (Celestial, Terrestrial, Telestial, etc.) which you are willing to accept. (D&C 88:32-34).

According to D&C 19 and 76, some will still need to suffer a temporary damnation, but ultimately they will be "redeemed in the due time of the Lord, after the sufferings of his wrath." Even the Telestial people, therefore, are ultimately redeemed through the atonement of Jesus. According to D&C 76:41-43, everyone is saved and sanctified by the atonement (grace) of Jesus, except for the sons of perdition.

In D&C 88 seems to employ a more generic sense of “grace” – (“teach ye diligently and my grace shall attend you”; “I receive you …to be your friend and brother through the grace of God in the bonds of love…”). In these examples, a) grace comes after (or by) teaching diligently; b) God’s grace enables us to make and keep covenants and enter into these loving bonds of friendship, brotherhood, etc.—I don’t think anybody is so good they can do that consistently on their own.

My read is that sanctification (to the point of exaltation) is something that happens to us by the “law of Christ (verse 21)” and which seems to be one of the other the elements in addition to the 5+ parts of the gospel / doctrine of Christ. On one hand, it happens to us because we cannot be sanctified without Christ's grace. But still, we also are commanded to “sanctify ourselves (verses 68, 74).” We are told to “purify your hearts, and cleanse your hands and your feet before me [the aspect of all we can do; trying; enduring], that I may make you clean [the aspect of grace].”

So in relation to grace, this must refer to doing all that we can do, though I can’t imagine it going further than expending our best efforts, developing discipleship, self-mastery and commitment, etc.—and even then, not being able to get any further than the spiritual talents we had already developed pre-mortally. In my mind, any improvement and advancement comes by grace. But then, there may be some level of grace that we developed as an inherent part of our personality as spirit children.

I think being quickened to a degree of glory (verses 28-33) is different than being sanctified by degrees (verse 34-39), and that sanctification precedes the quickening. Perhaps they are concurrent, but the level of sanctification we experience prior to death, resurrection and judgment seems to drive the degree quickening and glorification (our kingdom) after the judgment.

Inasmuch as the light of Christ governs all the laws (whether greater or lesser), it does seem to be the power by which we are sanctified and quickened. It must operate under the auspices of His Priesthood. Perhaps the relation between this and the role of the Holy Spirit in the sanctification process is that the Holy Spirit ratifies when we have tried, endured, done our best, etc. and then the Lord expresses His grace by cleansing and sanctifying us the rest of the way, or at least sustains is in going all the way. This may be how the gifts of the Spirit work as well—when the Holy Spirit ratifies sincere faith and real intent, etc., the Lord performs the miracle.

[CV75]

Sorta. Except it is not we who apply the atonement. It is Jesus.

From an LDS scripture word search on “apply,” we apply our hearts to know wisdom, to understanding, to knowledge, to the words of knowledge, to search, to seek out, and we "apply unto" our spiritual gifts. I think this gets to the “trying to follow the teachings of Jesus” aspect of the GT description of Grace.

Your "apply" reference is found in Mosiah 4:2, where the people of King Benjamin “…all cried aloud [presumably in prayer to God, or perhaps to the king as their high priest] with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men.”

To which (in verses 6 and 7) King Benjamin responds, “…if ye have come to a knowledge of …the atonement which has been prepared from the foundation of the world, that thereby salvation might come to him that should put his trust in the Lord, and should be diligent in keeping his commandments, and continue in the faith even unto the end of his life, I mean the life of the mortal body—I say, that this is the man who receiveth salvation, through the atonement.” So I think we have a mutual application: the Lord applies the benefits of His atonement to the saints that apply to knowledge and understanding, trusting in the Lord, keeping the commandments, continuing in the faith, etc., or in other words, the object of His atonement (since we could not do or have any of these things without it).

[Ahab]

But that is still a sola gratia theology. You may make a covenant with God, but that covenant is not what saves you. Absent grace, the covenant would save you no more than your telephone contract with Verizon. You do not merit salvation by making the contract. The contract does not erase your sins. But in making the contract, Jesus sees that you have humbled yourself and are willing to become his child, and therefore he gives his undeserved grace to you by atoning for your sins. It is the grace that saves you, not the contract.

My point was that we need something other than our Lord's atonement alone to save us, because we also need some way for his atonement to apply to us. And God's grace alone doesn't save us, either, because we also need some way for his grace to apply to us.

I do realize the contract/covenant we can make with God also doesn't save us, alone, bute we need to enter into that contract/covenant otherwise the neither our Lord's atonement nor God's grace will apply to us, and we would then be left out in the cold dark regions of space.

[CV75]

On the surface Nephi leaves out Temple ordinances from the "Doctrine of Christ" even to the point of saying this is the Doctrine of Christ and there is no more Doctrine of Christ beyond what shared in 2nd Nephi 31 where he only discusses the first principles and ordinances

his words so there is no confusion

So it would seem temple ordinances are out and not part of it..................................... except if you turn to 2nd Nephi 32 verse 6 it appears Nephi had some epiphany during the night because when he picks up his metal engraving tool in the morning he says the following

So there you go it isn't as closed as Nephi first suggested.

I like the "epiphany" observation--almost as if it were an oversight. There are some threads about how the Book of Mormon is full of the temple motif. Speculation Alert: Since the temple was so familiar to Nephi, he took it for granted that it was part and parcel of the first passage cited, then realizing he was writing for a future people as well, added the second.

[CV75]

My point was that we need something other than our Lord's atonement alone to save us, because we also need some way for his atonement to apply to us. And God's grace alone doesn't save us, either, because we also need some way for his grace to apply to us.

I do realize the contract/covenant we can make with God also doesn't save us, alone, bute we need to enter into that contract/covenant otherwise the neither our Lord's atonement nor God's grace will apply to us, and we would then be left out in the cold dark regions of space.

I agree--when you look at how the word "apply" is used -- something we do and something the Lord does to us;and "sancity" -- something we do and something the Lord does to us, there is a two-way process going on, formalized in the covenant.

Now inasmuch as the atonement was prepared from the foundation of the world, certainly the Lord showed grace first, just as "we love Him because He first loved us."

[Ahab]

I agree--when you look at how the word "apply" is used -- something we do and something the Lord does to us;and "sancity" -- something we do and something the Lord does to us, there is a two-way process going on, formalized in the covenant.

Agreed.

Now inasmuch as the atonement was prepared from the foundation of the world, certainly the Lord showed grace first, just as "we love Him because He first loved us."

We are his children, you know. Of course he loved us first, just as all good things come to us from God.

[CV75]

We are his children, you know. Of course he loved us first, just as all good things come to us from God.

Which makes me think, as i particpate in this thread, that grace is also a spiitual gift or talent some of His children are born with, and which they exercise and develop further in this life. Since I don't have much of it, I am trying to see how it is expressed--but those who have shown it to me have done so by being charitable, and on a deeper level, lifting me in a way so as to discover more of what I can do in receiving the Lord's grace. Maybe it's still God's grace working through others, but they were born with it.

[zerinus]

1, since (according to the above) “obeying the gospel of Jesus Christ” only includes the five principles and ordinances, what might be some of the other points involved with receiving grace, other than faith, repentance, baptism by water and by fire, and enduring to the end? For example, I tend to add a 6^th, the involvement of the Lord’s authorized servants, since He mentioned it in 3 Nephi.

Catholic doctrine teaches, if I have not forgotten, that grace is physically imparted through the administrations of the sacraments. Partaking of the Sacrament of the Lord's Supper every week, for example, directly imparts to us grace. Likewise we receive grace when we receive all the other ordinances of the gospel, such as baptism, confirmation, ordination etc. I am not sure how accurate that doctrine is, but it is worth thinking about.

2, does anyone see a significant difference between what is meant in relation to receiving grace by the qualifiers “after all we can do”, “trying to follow the teachings of Christ for the rest of our lives”, and “enduring to the end?”

I like to think that by "after all we can do" is meant "in spite of all we can do," rather than "in conjunction with all we can do".

[DBMormon]

Zerinus - I like that......

I like to think that by "after all we can do" is meant "in spite of all we can do," rather than "in conjunction with all we can do".

[Ahab]

Which makes me think, as i particpate in this thread, that grace is also a spiitual gift or talent some of His children are born with, and which they exercise and develop further in this life. Since I don't have much of it, I am trying to see how it is expressed--but those who have shown it to me have done so by being charitable, and on a deeper level, lifting me in a way so as to discover more of what I can do in receiving the Lord's grace. Maybe it's still God's grace working through others, but they were born with it.

People do have different types of personalities, that's for sure. I don't know if I'd say they were born with God's grace while other's weren't, though, if thinking of God's grace as some type of talent or ability or attitude or personality trait that some people have while some don't. I think it's all about how we reap what we sow. Try thinking of God's grace as his ability to be gracious, with gracious as another word for whatever it means to be nice, or kind, or filled with good will for others and a desire for their peace on this Earth as well as wherever else they may go. And yes, I know, some people are better at being nice than some other people. It's still something I need teo work on. I lose patience too often, even with those I love most. Maybe it would help if I somehow got some more patience, and the ability to be long-suffering, you know, those things that are associated with charity. That's what I really want most. I'd love to be as charitable as I can imagine God is, and I know he's even more charitable than I can imagine.

[CV75]

Catholic doctrine teaches, if I have not forgotten, that grace is physically imparted through the administrations of the sacraments. Partaking of the Sacrament of the Lord's Supper every week, for example, directly imparts to us grace. Likewise we receive grace when we receive all the other ordinances of the gospel, such as baptism, confirmation, ordination etc. I am not sure how accurate that doctrine is, but it is worth thinking about.

I like to think that by "after all we can do" is meant "in spite of all we can do," rather than "in conjunction with all we can do".

Our sacrament is an ordinance and certainly part of what we do and in that way we can receive grace as we partake of it worthily, with faith, real intent, etc. So I see that as part of answering question #1. rom 3 Nephi 18, it has elements of belief and faith, repentance, baptism, willingnes to remember His atonement and obey His commandments, keeping the Spirit with us, etc.

I've also often thought of it as "in spite of..." or "despite anything we can do" but I think I've moved closer into an understanding that exalting grace comes by covenant and is sort of an exchange in the same way as the merciful receive mercy, the forgiving receive forgiveness... the obedient receive grace, those that show grace receive it, etc. (all to the best of their ability since we're all not equally capable in all things and the Lord blesses us all, not to repeat prior posts).

[CV75]

I don't know if I'd say they were born with God's grace while other's weren't, though, if thinking of God's grace as some type of talent or ability or attitude or personality trait that some people have while some don't.

When I think of being born with it, I think of it having been developed by the pre-mortal spirit and comes with us as a spiritual gift or talent into mortality. Come to think of it, anything we developed pre-mortally was probably a function of God's grace as well. Yet we still have to receive grace for grace in this life, as Christ did (D&C 93:12) -- there is obviously a whole new, additional layer of advancement expcted of us by our coming into this second estate.

[CV75]

As a side note, Moses 6:52 onward shows an interesting relationship between grace and other principles

“And he also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost [and its result, from verses 65-67: “and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man. And he heard a voice out of heaven, saying: Thou art baptized with fire, and with the Holy Ghost. And thou art after the order of him who was without beginning of days or end of years” which is the Holy Priesthood], asking all things in his name, and whatsoever ye shall ask, it shall be given you.” To me, “asking all things” means that we seek all that God has and that it comes to us through these steps, but only if done in the name of Jesus Christ, who is full of grace and truth.

Regarding the “whole new, additional layer” I mentioned in the post above, “…as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory; For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified; Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment.” This last part I think relates to “asking all things in his name, and whatsoever ye shall ask, it shall be given you” -- through God's grace of course, since He whose name in which we do these things is full of grace and truth.

[Tacenda]

Catholic doctrine teaches, if I have not forgotten, that grace is physically imparted through the administrations of the sacraments. Partaking of the Sacrament of the Lord's Supper every week, for example, directly imparts to us grace. Likewise we receive grace when we receive all the other ordinances of the gospel, such as baptism, confirmation, ordination etc. I am not sure how accurate that doctrine is, but it is worth thinking about.

I like to think that by "after all we can do" is meant "in spite of all we can do," rather than "in conjunction with all we can do".

Really good analogy.

[Ahab]

When I think of being born with it, I think of it having been developed by the pre-mortal spirit and comes with us as a spiritual gift or talent into mortality.

That's a good point, and I can see how that is a true principle, but I still wouldn't say that some people haven't been given God's grace at some point. Maybe they just didn't cultivate it to have more of it in themselves.

Come to think of it, anything we developed pre-mortally was probably a function of God's grace as well.

I would add a qualifier to "anything" and say anything "good" we developed pre-mortality was a function of God's grace. I don't think God would ever enourage or be nice in the face of rebellion to him, although he does send rain on the wicked as well as the just. It's just easier to make it rain all in one place.

Yet we still have to receive grace for grace in this life, as Christ did (D&C 93:12) -- there is obviously a whole new, additional layer of advancement expcted of us by our coming into this second estate.

Agreed.

[CV75]

That's a good point, and I can see how that is a true principle, but I still wouldn't say that some people haven't been given God's grace at some point. Maybe they just didn't cultivate it to have more of it in themselves.

I agree that everyone coming into mortality has some degree of grace, even if only in infanthood, but I do suppose that even the most depraved will demonstrate it under the right circumstances, and I think God is sufficeintly involved in everyone's life to allow this opportunity.

I would add a qualifier to "anything" and say anything "good" we developed pre-mortality was a function of God's grace. I don't think God would ever enourage or be nice in the face of rebellion to him, although he does send rain on the wicked as well as the just. It's just easier to make it rain all in one place.

Yes--i was thinking "anything good."

[CV75]

So to recap everything offered so far:

In reference to the GT description of Grace, where “obeying the gospel of Jesus Christ” only includes faith, repentance, baptism by water and by fire, and enduring to the end, some of the other factors involved with our receiving grace are:

Submitting to the Lord’s authorized servants in living the doctrine of Christ

Righteous judgment

Showing forgiveness, mercy, grace

The Beatitudes and the higher law

Showing gratitude

Leading a righteous life

Following the promptings of the Spirit, whatever they might bring to mind and the heart

Applying the Lord’s atonement (offering our whole souls as an offering unto Him)

Entering the order of the holy priesthood (oath and covenant, temple)

Engaging in the sanctification process

Asking and doing all things in the name of Christ

Applying our hearts, ourselves, spiritual gifts, etc. to fulfill God’s will.

Mutual application of the atonement; Christ to us, we to Him (Mosiah 4:2-7).

Partaking of the sacrament worthily

Develop spiritual gifts and talents that came with us from the pre-mortal existence

Develop new spiritual gifts and talents

[Ahab]

So to recap everything offered so far:

In reference to the GT description of Grace, where “obeying the gospel of Jesus Christ” only includes faith, repentance, baptism by water and by fire, and enduring to the end, some of the other factors involved with our receiving grace are:

Submitting to the Lord’s authorized servants in living the doctrine of Christ

Righteous judgment

Showing forgiveness, mercy, grace

The Beatitudes and the higher law

Showing gratitude

Leading a righteous life

Following the promptings of the Spirit, whatever they might bring to mind and the heart

Applying the Lord’s atonement (offering our whole souls as an offering unto Him)

Entering the order of the holy priesthood (oath and covenant, temple)

Engaging in the sanctification process

Asking and doing all things in the name of Christ

Applying our hearts, ourselves, spiritual gifts, etc. to fulfill God’s will.

Mutual application of the atonement; Christ to us, we to Him (Mosiah 4:2-7).

Partaking of the sacrament worthily

Develop spiritual gifts and talents that came with us from the pre-mortal existence

Develop new spiritual gifts and talents

Hmm. I wonder if all of those things, and more, can be regarded as growing from grace to grace.

When we say "enduring to the end" we are talking about a process that takes time and will have an end. I think it's helpful to realize the purpose of all of this "progress" is to become like or more like our Father in heaven, until we are perfected in him. It is a journey, and it's all about what we will be.

[Cobalt-70]

In D&C 88 seems to employ a more generic sense of “grace” – (“teach ye diligently and my grace shall attend you”; “I receive you …to be your friend and brother through the grace of God in the bonds of love…”). In these examples, a) grace comes after (or by) teaching diligently; b) God’s grace enables us to make and keep covenants and enter into these loving bonds of friendship, brotherhood, etc.—I don’t think anybody is so good they can do that consistently on their own.

My read is that sanctification (to the point of exaltation) is something that happens to us by the “law of Christ (verse 21)” and which seems to be one of the other the elements in addition to the 5+ parts of the gospel / doctrine of Christ. On one hand, it happens to us because we cannot be sanctified without Christ's grace. But still, we also are commanded to “sanctify ourselves (verses 68, 74).” We are told to “purify your hearts, and cleanse your hands and your feet before me [the aspect of all we can do; trying; enduring], that I may make you clean [the aspect of grace].”

So in relation to grace, this must refer to doing all that we can do, though I can’t imagine it going further than expending our best efforts, developing discipleship, self-mastery and commitment, etc.—and even then, not being able to get any further than the spiritual talents we had already developed pre-mortally. In my mind, any improvement and advancement comes by grace. But then, there may be some level of grace that we developed as an inherent part of our personality as spirit children.

The command to "sanctify yourselves" is directed to those who are already faithful converts. And I don't think that it implies that somehow the atonement is cut out of the loop, and that it is possible to sanctify onesself. It is saying, using loose language, that they must put faith in Christ and allow him to sanctify them.

This goes back to Methodist theology, which is reflected in D&C 20:30-34, a person becomes justified (some modern Protestants might call it "saved") when he or she is converted through faith in Jesus, as witnessed by repentance and baptism. You are justified by grace, although it is possible to "fall from grace." Justification is just an "initial sanctification."

Although you are saved and "justified" through God's grace upon conversion, the final work of sanctification comes much later, and perhaps in the next life, through a "second work of grace." This sanctification requires an gradual erasure of one's sinful nature. It is still accomplished through the mechanism of the atonement (grace). However, this sanctification is accompanied by good works, the mastering of passions, and becoming perfect in Christ. Those who are not "sanctified" are still "justified," however, and even though they are not yet perfect they will return to God's presence as long as they endure in faith to the end.

As in D&C 88, it is all about the "law you are willing to accept." Even if you are not yet at this exact moment sanctified enough to obey the Celestial law perfectly, if you are truly willing to obey the Celestial law (i.e., you have the necessary faith), you will eventually become sanctified by the Celestial law.

I think being quickened to a degree of glory (verses 28-33) is different than being sanctified by degrees (verse 34-39), and that sanctification precedes the quickening. Perhaps they are concurrent, but the level of sanctification we experience prior to death, resurrection and judgment seems to drive the degree quickening and glorification (our kingdom) after the judgment.

Inasmuch as the light of Christ governs all the laws (whether greater or lesser), it does seem to be the power by which we are sanctified and quickened. It must operate under the auspices of His Priesthood....

I would agree. The "quickening" is the resurrection, and the "sanctification" is salvation from the second death (both of which are by God's grace, the "light/law of Christ"). I would presume that the second would happen prior to, or simultaneous with, the first.

Edited September 12, 2012 by Cobalt-70

[Cobalt-70]

My point was that we need something other than our Lord's atonement alone to save us, because we also need some way for his atonement to apply to us. And God's grace alone doesn't save us, either, because we also need some way for his grace to apply to us.

I do realize the contract/covenant we can make with God also doesn't save us, alone, bute we need to enter into that contract/covenant otherwise the neither our Lord's atonement nor God's grace will apply to us, and we would then be left out in the cold dark regions of space.

I am making a distinction between the mechanism of salvation (which is grace and the atonement only) and the conditions for salvation. The condition for salvation that every Christian recognizes is faith. Some (like Catholics and the Restorationists) believe that works (the sacraments) are an additional condition. But nobody except modern Bible-Dictionary-thumping Mormons believes that good works are part of the mechanism for salvation.

[zerinus]

So to recap everything offered so far:

In reference to the GT description of Grace, where “obeying the gospel of Jesus Christ” only includes faith, repentance, baptism by water and by fire, and enduring to the end, some of the other factors involved with our receiving grace are:

Submitting to the Lord’s authorized servants in living the doctrine of Christ

Righteous judgment

Showing forgiveness, mercy, grace

The Beatitudes and the higher law

Showing gratitude

Leading a righteous life

Following the promptings of the Spirit, whatever they might bring to mind and the heart

Applying the Lord’s atonement (offering our whole souls as an offering unto Him)

Entering the order of the holy priesthood (oath and covenant, temple)

Engaging in the sanctification process

Asking and doing all things in the name of Christ

Applying our hearts, ourselves, spiritual gifts, etc. to fulfill God’s will.

Mutual application of the atonement; Christ to us, we to Him (Mosiah 4:2-7).

Partaking of the sacrament worthily

Develop spiritual gifts and talents that came with us from the pre-mortal existence

Develop new spiritual gifts and talents

Not sure if reducing the operation of grace to a check list is going to be very helpful. How big do you want that check list to be?

In another thread I tried to think of another word for grace, and came up with "goodness" as a possible alternative. Another good word that can be substituted for it is "favour". When we do those thing that are pleasing in the sight of God (or seek to do in our hearts), we bring ourselves into favor with God, or merit His favor, and He gives us more abundantly of His Spirit, which is the only way that "grace" can be administered, as far as I can tell. It both enables us to accomplish the task assigned to us, as well as sanctifying us so we can enter into His presence. I like the meaning implied in the following verses:

3 Nephi 19:

25 And it came to pass that Jesus blessed them as they did pray unto him; and his countenance did smile upon them, and the light of his countenance did shine upon them, and behold they were as white as the countenance and also the garments of Jesus; and behold the whiteness thereof did exceed all the whiteness, yea, even there could be nothing upon earth so white as the whiteness thereof.

3 Nephi 19:

30 And when Jesus had spoken these words he came again unto his disciples; and behold they did pray steadfastly, without ceasing, unto him; and he did smile upon them again; and behold they were white, even as Jesus.

His countenance "smiling upon them" means that they gained His favor, and they becoming "white as Jesus" means that they received of His Spirit (grace) to their sanctification. Thus grace is the enabling and sanctifying power of God that is administered to us by His Spirit when we do those things that are pleasing in His sight (or seek to do in our hearts), thus bringing ourselves into favor with God.

Edited September 12, 2012 by zerinus