The Third Article of Faith, central to understanding salvation and grace in Latter-day Saint theology, declares that humanity is saved through Jesus Christ’s atonement, conditioned on obedience and faith. Pastor Wade's critique challenges this belief, arguing it conflicts with biblical teachings like Romans 3:20 and Ephesians 2:8-9, which emphasize grace over works. For Latter-day Saints, these criticisms aren't just theological debates but touch on deeply held beliefs about obedience and Christ's role in salvation. Addressing such arguments not only clarifies doctrinal truths but reaffirms the cohesive relationship between grace, works, and faith in restoring God's covenant with His children. Let's examine the foundation of these claims and why Wade's criticisms ultimately fall short.
Understanding the Third Article of Faith
The Third Article of Faith is a cornerstone of Latter-day Saint theology, offering insight into how grace, works, and obedience interact within the plan of salvation. This principle often sparks critical debate, particularly from those who misinterpret its teachings. In this section, we’ll examine what the Third Article of Faith states and how grace and obedience combine to guide believers toward eternal life.
What Does the Third Article of Faith State?
The Third Article of Faith reads:
"We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel."
To someone unfamiliar with Latter-day Saint teachings, this statement might seem contradictory to popular biblical teachings like Ephesians 2:8-9, which emphasizes salvation by grace through faith rather than works. However, this Article fundamentally harmonizes these ideas. It teaches that grace—the unearned, loving gift of God through Christ's Atonement—makes salvation possible for everyone. The mention of “obedience to laws and ordinances” highlights that while God’s grace is freely given, our choices and actions determine how we embrace and apply it within our lives.
Think of it as being offered a gift. The gift is free, and you don’t earn it—but unwrapping it, using it, and cherishing it require your participation. This doctrine underscores the Latter-day Saint belief in accountability and effort as evidence of faith. It’s not about earning salvation but about accepting it on God’s terms, which include following His commandments and participating in sacred ordinances like baptism.
The Role of Grace and Obedience in Salvation
If grace is the power of Christ’s Atonement to save us from sin, then obedience is how we show our trust in and commitment to that power. In Latter-day Saint teachings, these two components are inseparably connected. Grace and obedience work together to guide us toward exaltation, or the highest form of salvation in God’s presence.
Scripture supports this relationship. For instance, 2 Nephi 25:23 in the Book of Mormon clarifies: "We are saved by grace, after all we can do." Critics, like Pastor Wade, sometimes argue that this verse diminishes Christ’s sacrifice. However, it simply illustrates the active nature of faith. Obedience isn’t an attempt to "earn" God’s love; it’s the evidence of living faith. It’s submitting our will to His in gratitude for the gift of grace.
Consider how Latter-day Saints interpret biblical verses such as James 2:17, which notes that "faith, if it hath not works, is dead." There’s no contradiction here. Faith leads us to act, but the enabling power of God’s grace makes it possible to overcome sin and attain eternal life. It’s not about balancing scales but about demonstrating through action that we’ve accepted Christ's Atonement.
When you study the teachings of prophets like Joseph Smith, who penned the Articles of Faith, it becomes clear that obedience is viewed as a natural progression of faith. Ordinances such as baptism aren’t arbitrary hoops to jump through; they’re sacred, God-commanded practices that deepen our connection to Him. Similarly, laws like loving God and our neighbors enhance our ability to receive divine guidance and blessings.
Imagine a parent who offers their child a college scholarship. The gift is unconditional, but the child must still attend classes, study, and graduate. Grace and obedience operate in a similar fashion. God’s grace grants us the foundation for salvation, but our obedience exemplifies our willingness to receive and use that gift to its fullest. This dynamic underscores scriptures like John 14:15, where Christ said, "If ye love me, keep my commandments."
Ultimately, what Latter-day Saint theology teaches is balance. Salvation is entirely reliant upon Christ’s Atonement, yet we’re tasked to align ourselves with God's plan through obedience. This doesn’t negate scriptures like Romans 3:20 or Ephesians 2:8-9, which assert that righteousness isn’t earned through the Mosaic law. Rather, it highlights that faith without action remains incomplete—just as action without faith would be meaningless.
By understanding the intricate harmony between grace and obedience in the Third Article of Faith, we see how criticisms such as Pastor Wade’s often oversimplify complex doctrinal truths to fit predefined assumptions. Exploring scripture in full context reveals a profound relationship where Christ’s grace empowers us to act and progress toward eternal life.
Pastor Wade’s Criticism Overview
Pastor Wade often critiques theological concepts through a Reformed Christian lens, particularly concerning grace, works, and salvation. His criticisms of the Third Article of Faith reflect recurring themes in his theology—emphasizing "grace alone" (sola gratia) and opposing interpretations that integrate works into salvation. Let’s break down his arguments and the assumptions underlying his perspective.
Key Points of Pastor Wade’s Argument
Pastor Wade's core stance centers on salvation by grace alone. As a Reformed Christian, he heavily leans on passages such as Romans 3:20 and Ephesians 2:8-9, arguing that human works play no role in securing salvation. He emphasizes that Christ’s atonement is complete and all-encompassing, rejecting any suggestion that personal obedience or ordinances are prerequisites for salvation.
Here’s how he frames his argument:
- Salvation is a gift, not a transaction. Pastor Wade frequently references Ephesians 2:8, where Paul teaches that salvation is "the gift of God, not of works." To him, this firmly excludes any requirement for obedience, which he views as adding human effort to divine grace.
- Works follow salvation, they don’t contribute to it. For Wade, good works are a natural outflow of true faith but are not involved in the process of justification. He often references James 2:17 ("faith without works is dead") to clarify that this speaks to the evidence of faith, not its foundation.
- The sufficiency of Christ’s atonement. Wade critiques doctrines that he believes diminish Christ’s sacrifice. He argues that requiring laws or ordinances undermines the sufficiency of grace, thus detracting from the "finished work" of the Cross.
This perspective poses a direct challenge to the Latter-day Saint interpretation of grace and works, particularly in the Third Article of Faith, which integrates actionable obedience into the process of salvation.
Underlying Assumptions in His Argument
Pastor Wade's theological framework stems from centuries-old Reformed doctrines, particularly sola gratia (grace alone) and sola fide (faith alone). His critiques are deeply rooted in assumptions that shape how he interprets scripture and evaluates other beliefs.
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Sola Gratia: Grace, Not Human Effort.
Wade's position assumes that grace and human action cannot coexist in salvation. He interprets obedience as a "work" that invalidates grace if included as a condition. This aligns with traditional Reformed thinking but overlooks broader scriptural contexts like James 2 or Matthew 7:21, which associate obedience with faith. -
Scriptural Isolation and Pauline Priority.
Wade leans heavily on the writings of Paul—Romans and Ephesians in particular—often prioritizing these over other New Testament teachings. His critique hinges on isolating verses like Ephesians 2:8-9 while minimizing texts (e.g., Matthew 19:17) where Jesus Himself links obedience to eternal life. -
Faith as Passive Acceptance.
Another assumption is that faith is entirely passive—receiving grace without any active participation. For Wade, submitting to ordinances or following laws threatens the purity of grace. However, this view contrasts with the scriptural principle that obedience demonstrates faith, as taught in John 14:15: "If ye love me, keep my commandments." -
A Singular View of Justification.
In his Reformed tradition, justification (being declared righteous) is a one-time legal event wholly dependent on God’s grace. This absolves humanity of responsibility beyond simple belief. He critiques the Third Article of Faith for suggesting a more dynamic interplay between grace and obedience.
By focusing on these assumptions, Wade dismisses alternative frameworks—like the Latter-day Saint view—that see grace and works as complementary rather than competing. This narrow interpretation shapes his critiques and often results in oversimplifying complex doctrines.
Examining Romans 3:20 in Context
Romans 3:20 is a cornerstone scriptural reference in debates over grace, works, and salvation. Pastor Wade considers it central to his critiques of the Third Article of Faith, claiming it discredits any role of obedience in humanity's salvation. However, this interpretation often detaches the verse from its broader context and purpose. To understand the balance between grace and faith—and works that follow it—we must first unpack Paul’s central message.
Paul’s Message in Romans 3:20: Clarifying the Inadequacy of the Mosaic Law for Justification
Paul's statement in Romans 3:20 is clear: “No one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.” What does this mean, exactly? The key lies in the phrase "works of the law."
The issue here is that Pastor Wade appears to parrot the common practice of Eisegesis where he is reading into the text the doctrine of Sola Gratia - by grace alone - teaching. What this means is that there is a sense of bias and prejudice of what he wants the text to say rather than understand and draw out the real meaning and truth of the text. This latter aspect is known as Exegesis where one takes a critical examination of the text.
To do so, we want to consider the immediate context of Romans 3:20. According to Webster's Revised Unabridged Dictionary, the term "therefore" is a summary of thought term. It means "For that or this reason, referring to something previously stated; for that." It may also mean "Consequently; by consequence".
The Greek understanding of the word "therefore" is hoste - so as to, so then, therefore - Part of Speech: Conjunction Transliteration: Hoste. With this understanding in mind, we may properly understand Paul writing the verse in the following manner:
"For this reason, by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin."
Here, the Apostle appears to be summarizing the previous discourse contained in Romans 3:1-19. Along with this, the Apostle also mentioned the purpose of the Law and how it falls short. Namely, that the law merely brings to one's awareness of sin (missing the mark - or the Goal).
Since the Apostle Paul is summarizing his thoughts contained in Romans 3:1-19, we need to go back to verse one for a better, and more precise contextual understanding. Here is what Paul writes: "What advantage then hath the Jew? Or what profit is there of circumcision?" (Romans 3:1).
There are two things. First is addressing whether or not the Jews viewed themselves as being superior to those who are Gentiles. Second, Circumcision goes back to the Old Testament and the Abrahamic Covenant.
Keeping this in mind, we may understand the Apostle Paul addressing the Jewish mindset that because of the Abrahamic Covenant and promises - they held a view of being superior. William Newell (1868-1956) makes this observation in his Romans Verse by Verse commentary (pertaining to Romans 3:1-8):
Now to us, at this end of the dispensation, this insistence of God upon moral reality before Him of all, including the Jews themselves, “seems simplicity itself; but it was not so simple to those whom it seemed to strip of all their special and Divinely bestowed privileges.” Paul assuredly tells us, in this third chapter, that there is “no distinction” before God between Jews and Gentiles as regards sinner-hood, but he will meet those objections which would arise (vv. 1-8) based in the Jew’s mind on (a) the peculiar position of privilege given by God to Israel as Jehovah’s separate people; and on (b) the righteous character of God Himself as conceived of by the Jew in his privileged position. These objections are specious and daring—next to blasphemous: but they must be answered.
Newell continues:
The importance of this great passage cannot be overestimated, for if the Jew as that end of the dispensation, or any “religious” person at this end, be allowed to plead special privilege or light as exempting him from judgment, he will spiritually (of course not actually) escape the general sentence of verse 19, where “all the world” is brought under the judgment of God. If a man escapes in spirit from God’s pronouncement of “guilty,” he will never truly rely upon the shed blood of the Guilt-Bearer, Christ!
Furthermore, Newell expounds on three questions posited and answered. The first being on the advantage - or preeminence - of Jewish Heritage under the Abrahamic covenant and the nature of circumcision attached to this.
One better understands the preeminence and superiority of Jewish thought as it relates to Christ's interaction with the religious leaders in John 8:31-59 when he challenged their claim of preeminence as being the inherit posterity of Abraham and heirs to the Abrahamic covenant:
Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God. Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
Based on the dialogue between Christ and the Pharisee's they failed to comprehend who Christ is claiming to be - YHWH/Yeshua the God of Abraham, Isaac, and Jacob. The one who made a covenant with Abraham and the sign of this covenant was circumcision.
Paul has this in mind when he is writing the third chapter - as expressed by William Newell.
In Albert Barnes commentary on Romans Chapter 3, we further understand that Paul is referring to the Scriptures - which were the Old Testament:
Chiefly. That is, this is the principal advantage, and one including all others. The main benefit of being a Jew is to possess the sacred Scriptures, and their instructions.
Unto them were committed. Or were entrusted, were confided. The word translated "were committed," is that which is commonly employed to express faith or confidence, and it implied confidence in them on the part of God in entrusting his oracles to them; a confidence which was not misplaced, for no people ever guarded a sacred trust or deposit with more fidelity, than the Jews did the sacred Scriptures.
The oracles. The word oracle among the heathen meant, properly, the answer or response of a god, or of some priest supposed to be inspired, to an inquiry of importance, usually expressed in a brief, sententious way, and often with great ambiguity. The place from which such a response was usually obtained was also called an oracle, as the oracle at Delphi, etc. These oracles were frequent among the heathen, and affairs of great importance were usually submitted to them. The word rendered oracles occurs in the New Testament but four times, Ac 7:38; Heb 5:12; 1 Pe 4:11; Ro 3:2. It is evidently here used to denote the Scriptures, as being that which was spoken by God, and particularly perhaps the Divine promises. To possess these was, of course, an eminent privilege, and included all others, as they instructed them in their duty, and were their guide in everything that pertained to them in this life and the life to come. They contained, besides, many precious promises respecting the future dignity of the nation ill reference to the Messiah. No higher favor can be conferred on a people than to be put in possession of the sacred Scriptures. And this fact should excite us to gratitude and lead us to endeavor to extend them also to other nations. Comp. De 4:7,8; Ps 147:19,20.
It is interesting to note here that when we are examining this, in light of the bias and prejudicial perspective of those Jews who held themselves out to be far more superior to those of the Gentile Nations, that we find individuals like Pastor Wade beholding to the same deception and false superiority of faith. Namely, modern evangelicals make claim to the divine oracle (word of God/Bible) as sufficient and authoritative. That, within the Evangelical/Protestant Mindset - they are far more superior because they view themselves under the Covenant of Grace and all others are condemned rightly. Like the superiority of the Jews - they feel that a person must comply to their interpretation and understanding in order to receive the blessings of Salvation. for the Jew - the Gentile must undergo the ritual of circumcision in order to be adopted into the Abrahamic Covenant. For the modern Evangelical/Protestant Christian, one must be circumcised of the heart by God because of the Grace of God and not of themselves or their own efforts. This latter appears to be the thought and understanding of what they deem the Apostle Paul is concluding.
Reality is - Paul is establishing an argument for the reason for what the Abrahamic Covenant is pointing toward - the promised blessing of a coming Messiah. One who will bring to pass salvation, eternal life, and immortality. However, let us consider the nature of circumcision as it pertains to the Abrahamic Covenant.
Genesis 17:9-11 says this:
And God said to Abraham: “As for you, you shall keep My covenant, you and your descendants after you throughout their generations. This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised. And you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you.
Genesis 12-17 focuses specifically on the purpose and nature of the Abrahamic Covenant. In Genesis 12:3, we have the messianic promise contained as follows: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.
The promised blessing is the coming Messiah - Jesus Christ. Going back to John 8, we find this evident in Christ proclaiming fulfillment of such a prophecy. And it is the crux of the Apostle Paul's argument that bridges the condemnation of Jew and Greek (see William Newell's commentary) in relationship to God's justice and wrath. Romans 3:19-20 is actually a summation and a segue toward the purpose of Christ's atonement and sacrifice that blesses both Jews and Gentiles (as fulfillment of the Abrahamic Covenant and promises wherein the families of Abraham's posterity shall be blessed - Genesis 12:3).
Paul argues that even the Law (Torah - the Scriptures/Old Testament - the Oracles) and the Prophets of old witness to the fulfillment of God's promise through the Messiah - Jesus Christ. Thus, Romans 3:21-30 speaks to the atonement and salvation that is wrought through Jesus Christ - first by Faith. Through Jesus Christ, the law is fulfilled and satisfied.
Paul is addressing Christians—both Jews and Gentiles—who misunderstand the role of the Mosaic Law. Many Jews of his era placed their hope in strict adherence to the Law, believing it could make them righteous before God. Yet Paul stresses the Law wasn’t designed to save anyone. Its purpose wasn’t to erase sin, but to reveal it. Think of it as holding up a mirror—not to fix imperfections but to show what needs fixing.
The “works of the law” in this context include the Mosaic commandments, rituals, and practices. These were meant to guide Israel and point them toward Christ, not serve as a self-contained path to salvation. Paul’s reminder here is that humans—flawed and fallen—cannot reach God’s standard of perfection through their own efforts. Even perfect adherence to the Law would not justify anyone because humanity’s nature is inherently broken. Here, Paul underscores that justification comes through faith in Jesus Christ, not legalistic rule-keeping.
Does this discredit obedience entirely? Not at all. Paul isn’t rejecting the importance of obedience but points out that the Mosaic Law’s role was temporary and preparatory. It was a tutor, showing us the need for Christ (see Galatians 3:24). Pastor Wade's critique often omits this balance, which distorts Paul’s deeper aim. For Latter-day Saints, Paul’s teaching simply confirms that the Law was insufficient—but grace, faith, and Christ’s ordinances fulfill the process of salvation.
Faith and Works in Harmony: Supporting the Dynamic Relationship with James 2:17
While Romans 3:20 highlights the limits of the Mosaic Law, it doesn’t reject the synergy between faith and works. This becomes evident when we study James 2:17: “Faith, if it hath not works, is dead.” Some interpret Paul and James as having opposing views, but understanding their contexts reveals a beautiful alignment.
Faith is the vehicle through which we are justified. It bridges the gap between humanity and God’s grace, making salvation possible. However, works—the actions and choices you make—validate and reflect that faith. Could you imagine saying, “I believe,” while actively refusing to follow God’s commands? That’s like claiming to value your health but never exercising or eating clean. Faith without works is just that—empty words.
James illustrates that genuine faith naturally bears fruit through works. It’s not a competition between belief and action but a relationship where each completes the other. They coexist in harmony, not opposition. As Jesus Himself taught in John 14:15, “If ye love me, keep my commandments.” Obedience isn’t about striving to “earn” salvation. It’s showing gratitude and true devotion to God.
Take the example of Noah. His faith in God led him to act—building the ark despite societal pushback. His actions didn’t “earn” grace, but they demonstrated his belief in and partnership with God. Similarly, Latter-day Saint doctrine views ordinances and commandments not as hoops to jump through but as manifestations of a living faith. Works follow faith as naturally as the day follows the night.
Critics like Pastor Wade often reduce salvation to a passive, one-time event. But scripture consistently points to salvation as a lifelong journey—one that begins with grace but thrives through faithful actions. Paul and James aren’t in conflict; they’re two sides of the same coin, providing a fuller picture of how believers interact with God’s plan. By embracing both, we honor the atonement of Christ while taking personal accountability for our role in God’s kingdom.
Analyzing Ephesians 2:8-9 and Verse 10
To fully understand the interplay between grace and works in salvation, Ephesians 2:8-10 offers a critical biblical passage. These verses provide a foundation for exploring faith, grace, and the role of obedience. Critics like Pastor Wade often isolate verses 8-9 to argue for salvation through grace alone, but including verse 10 completes the picture, revealing God's plan for faithful actions.
Ephesians 2:8-10 – A Balanced View
Paul writes,
For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:8-10)
At first glance, verses 8-9 stress the unearned nature of salvation—grace is a divine gift. This aligns with the Latter-day Saint teaching that nothing we do can replace Christ’s Atonement. However, verse 10 shifts focus, explaining that good works are not irrelevant but part of God’s design for His children. We are “created...unto good works,” suggesting that living a Christlike life is not optional but essential.
Paul contrasts "works of the law" (e.g., Mosaic rituals) with the transformative works born of faith in Jesus Christ. These are not acts to earn salvation but reflections of gratitude and evidence of internal change. Imagine planting a tree: grace is the life-giving water, but faith is the root system, and good works are the fruit the tree produces. Without the fruit, how can you tell the tree is thriving? Similarly, obedience doesn’t undermine grace—it manifests it.
Since Pastor Wade quoted Ephesians 2:8-9 (which is common practice for many Evangelical Christians to do so in support of their understanding of the doctrine of Sola Gratia), we shall examing the context to determine of there is any credible merit to his interpretation.
Again, as we did with Romans 3:20, we want to consider the context of Ephesians 2:8-9. It begins with going back to Ephesians 1. This is due to Ephesians 2:1 carrying over the thoughts of Ephesians 1.
Writing to the Church in Ephesus, the Apostle makes an astounding statement of truth:
"According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. (Ephesians 1:4-5).
Here, we find that the Apostle Paul is referring to the plan of salvation that was established prior to human existence. Prior to Adam and Eve, and the Garden of Eden. In this context, and based on the Greek term for Predestinated, we understand Paul referring to the idea and truth that those whom he is writing to were "determined before, ordained, predestinate" to be heirs of salvation through Jesus Christ.
On the surface, this may support the doctrine of predestination within reformed theology (which is for another discussion altogether). However, when fully understood, we see it as fulfillment of God's will and purpose in that the plan of salvation through Jesus Christ is meant to bring to pass the immortality and eternal life of man. Thus, God, beforehand established the boundaries and limits of the Plan of Salvation - not who will benefit from the saving grace.
Another phrase the Apostle Paul utilizes is the nature of adoption. Here, we must understand this in light of the fact that Paul, being a Jew and Pharisee, is writing to Gentile Christians. To them, they are being adopted into the blessings inherit to the Abrahamic Covenant.
Having this in our mindset - Paul is again establishing the nature and purpose of the Plan of Salvation as it pertains to the atonement of Jesus Christ. This is supported by the context of Ephesians 1:7-14.
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Wherein he hath abounded toward us in all wisdom and prudence; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both wich are in heaven, and which are on earth; even in him: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed, ye were sealed with the Holy Spirit of promise. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
Paul carries this thought toward the justification of the Gentile believers at Ephesus in the second Chapter.
Furthermore, the Apostle continues on with Ephesians 2:10: "For we are his workmanship, created in Christ Jesus unto Good works, which God hath before ordained that we should walk in them."
Most Evangelicals only quote Ephesians 2:8-9 and then fail to include verse 10 contextually. Thus, Ephesians 2:8-10 bridges the idea and nature of the doctrine of Justification by Faith in Christ as the first principle of the Gospel. First, unto the Jew and second, unto those who are Gentiles adopted into the covenant promises of God.
In his commentary on the Epistle to the Ephesians - Hodges gives this analysis:
There are three principal topics treated of in this Section. First, the spiritual state of the Ephesians before their conversion. Second, the change which God had wrought in them. Third, the design for which that change had been effected.
I. The state of the Ephesians before their conversion, and the natural state of men universally, is one of spiritual death, which includes—1. A state of sin. 2. A state of subjection to Satan and to our own corrupt affections. 3. A state of condemnation, vs. 1-3.
II. The change which they had experienced was a spiritual resurrection; concerning which the apostle teaches—1. That God is its author. 2. That it is a work of love and grace. 3. That it was through Christ, or in virtue of union with him. 4. That it involves great exaltation, even an association with Christ in his glory, vs. 4-6.
III. The design of this dispensation is the manifestation through all coming ages of the grace of God. It is a manifestation of grace—1. Because salvation in general is of grace. 2.. Because the fact that the Ephesian Christians believed or accepted of this salvation was due not to themselves but to God. Faith is his gift. 3. Because good works are the fruits not of nature, but of grace. We are created unto good works.
As established, the nature of Paul's discourse gives us insight and understanding into the nature and purpose of the atonement. We, ourselves of our own merit, could never provide the necessary sacrifice needed to bring about our own justification. It is through our faith in Jesus Christ that we are then justified by God's grace.
Critics like Pastor Wade often stop at verse 9 to argue that works have no role in salvation. Yet verse 10 creates a broader framework, showing that while works don’t replace grace, they are inseparable from a life transformed by it. God’s plan isn’t just about saving us; it’s about molding us into Christlike beings through our actions.
Grace as a Constant Energy Source
Grace is not only a saving force but an energizing one. Grace gives us the enabling power to embrace eternal life and exaltation. Grace isn’t a static gift—it’s more like spiritual fuel that powers our efforts toward righteousness. Imagine a car: grace is the gasoline, and obedience is stepping on the accelerator. Without grace, we are stuck in place. Without obedience, the car doesn’t move forward.
Brad Wilcox shares this:
“Grace is not a booster engine that kicks in once our fuel supply is exhausted. Rather, it is our constant energy source. It is not the light at the end of the tunnel but the light that moves us through the tunnel” (“His Grace is Sufficient,” Ensign, September 2013).
Critics who dismiss the connection between grace and works often depict obedience as a burden. Grace transforms obedience into a joyful act. it also emphasizes that repentance, striving for improvement, and aligning with God’s commandments are how we allow grace to take root in our lives. It’s not about self-reliance; it's about reliance on Christ to become more like Him.
Let’s consider an example: a student learning to play the piano. The teacher provides lessons (grace), but the student must practice (obedience) to master their craft. Without regular practice, the gift of the lesson remains untapped. Grace, according to Elder Christofferson, is similar. It invites us to act, to grow, and to improve—not to earn salvation, but because salvation transforms us. This active participation deepens our connection with Christ and aligns us with God’s eternal plan.
When we understand grace as active and empowering, we see the harmony in Paul’s words in Ephesians 2. Salvation is indeed a gift, but it’s a gift that reshapes us, compelling us to walk in the good works God has prepared for us. Critics like Pastor Wade miss this dynamic aspect of grace, often reducing it to a passive event rather than an ongoing process. Through Christ’s grace, believers are not only saved but called and equipped to live as His disciples.
Addressing Logical Fallacies in Pastor Wade’s Critique
When examining Pastor Wade’s critique of the Third Article of Faith, three logical pitfalls emerge: confirmation bias, cherry-picking verses, and a misrepresentation of Latter-day Saint beliefs. These analytical flaws not only weaken his arguments but also distort the actual teachings of the article. Let’s take a closer look at each of these concerns.
Confirmation Bias: How Pastor Wade’s Preconceptions Influence His Reading of Scripture
Pastor Wade’s interpretations of scripture appear heavily shaped by confirmation bias—the tendency to favor evidence that supports an existing belief while dismissing contradictory information. This bias often manifests when scripture is approached with a firm theological agenda, making it difficult to consider alternative interpretations.
For example, Wade leans almost exclusively on passages like Ephesians 2:8-9, which emphasize salvation by grace through faith. While these verses are pivotal, they don’t exist in isolation. Other scriptures, such as John 14:15 ("If ye love me, keep my commandments") or James 2:17 ("faith without works is dead"), provide critical nuances that complement grace with actionable faith. Wade’s selective reading, however, seems to ignore these balancing elements, giving the impression that obedience undermines grace—an interpretation rooted in his predetermined theological stance.
This confirmation bias isn’t unique to Pastor Wade; it’s a common human tendency. But when discussing significant theological differences, such as those between Reformed Christianity and Latter-day Saint doctrines, this bias stifles meaningful dialogue. Instead of exploring how the Third Article of Faith harmonizes grace and works, Wade critiques it under the assumption that works inherently oppose grace. This oversight filters his engagement, making his analysis appear partial rather than comprehensive.
Cherry-Picking Verses: Ignoring Broader Scriptural Contexts
Pastor Wade’s critique often exhibits another misstep: cherry-picking verses to suit his argument, while neglecting contextual and wider scriptural teachings—a practice that dangerously oversimplifies complex doctrines.
For instance, Wade frequently cites Romans 3:20 to argue that works play no role in salvation: “No one will be declared righteous in God’s sight by the works of the law.” While this verse emphasizes the insufficiency of Mosaic Law in bringing about justification, it doesn’t dismiss the importance of obedience guided by faith. Paul’s broader writings—especially in Ephesians 2:10—affirm that believers are “created in Christ Jesus unto good works.” These good works, far from contradicting grace, are described as part of God’s design for humanity. By isolating verses like Romans 3:20 or Ephesians 2:8-9, Wade risks reducing scripture to soundbites instead of recognizing its cohesive message.
Cherry-picking ultimately leads to misleading conclusions. Consider ignoring the entirety of the Sermon on the Mount where Christ emphasizes living His commandments and being “perfect” (Matthew 5:48). Does this emphasis disconnect from grace? Not at all—it deepens it. Works don’t replace grace but demonstrate faith as an active partnership with God. The Third Article of Faith aligns with this principle, acknowledging both grace and the importance of obedience. Wade’s selective approach, however, dismisses these broader contexts, weakening his overall critique.
Misrepresentation of Latter-day Saint Beliefs: Clarifying the Third Article of Faith
Perhaps the most significant issue in Pastor Wade’s critique is the misrepresentation of Latter-day Saint theology. He portrays the Third Article of Faith as works-based salvation, ignoring its foundation in Christ’s grace and teachings. This shows a misunderstanding—or oversimplification—of Latter-day Saint beliefs.
The Third Article states: “We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.” Critics like Wade often misconstrue this to mean that Latter-day Saints justify themselves through their own efforts. However, this interpretation misses a crucial point: obedience isn’t about earning salvation but about embracing it.
Think of it as accepting a gift. God’s grace, offered freely through Christ’s Atonement, is that gift. Unwrapping and using the gift—by keeping commandments and participating in ordinances like baptism—shows love and gratitude, not self-reliance. Latter-day Saints affirm that no amount of obedience could “earn” eternal life; salvation depends entirely on Christ. However, as James 2:14-26 teaches, faith without works is incomplete. Works are expressions of sincere faith, not attempts to replace divine grace.
Wade’s critique reflects a misunderstanding of this nuance, perhaps shaped by theological frameworks that prioritize “sola fide” (faith alone). But Latter-day Saint teachings don’t pit faith against works. Instead, they embrace a holistic view: grace fuels faith, faith inspires obedience, and obedience sanctifies believers through Christ’s power. Misrepresenting this doctrine reduces the depth of the Third Article of Faith and fosters unnecessary misconceptions.
By addressing these logical fallacies—confirmation bias, cherry-picking scripture, and misrepresentation of doctrine—a clearer picture emerges. The Third Article of Faith doesn’t diminish grace; it celebrates it while inviting believers to act in faith. Wade’s criticisms, while echoing common Reformed objections, fail to fully engage with what the Articles teach in their entirety.
Biblical Support for the Third Article of Faith
When discussing the Third Article of Faith, it’s essential to focus on the biblical foundations supporting the principle that grace, faith, and obedience coexist in salvation. Critics, like Pastor Wade, often overlook the harmony between these elements as taught in scripture. Let’s explore key biblical passages that illuminate the balance between grace, commandments, and actions.
Jesus on Obedience and Love
One of the clearest teachings from Jesus regarding obedience is found in John 14:15, where He said, "If ye love me, keep my commandments." This single verse encapsulates a fundamental truth: obedience is an outward expression of love for the Savior. Christ doesn’t separate spiritual devotion from actions—He unites them.
Throughout His ministry, Jesus repeatedly emphasized the connection between love and obedience. For example, in Matthew 7:21, He declared, "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." Here, Christ made it clear that mere faith or verbal declarations are insufficient without obedient action. Saying you believe is one thing; showing it through devoted living is another.
Consider this analogy: Imagine a child tells her parent every day, “I love you,” but then consistently ignores their instructions. Would that love feel genuine? Likewise, Jesus teaches us that love for Him requires action—an obedient, heartfelt effort to live His commandments.
For Latter-day Saints, these teachings affirm the principle that faith is not passive. It inspires obedience. Obedience, in turn, helps believers grow closer to God and receive His blessings. This notion supports the Third Article of Faith, which states salvation comes through Christ’s Atonement and obedience to gospel laws and ordinances.
The Higher Law and Christ’s Fulfillment
In Matthew 5:17-20, Jesus provided profound insight into His mission to fulfill and elevate the Mosaic Law. He stated: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill."
Under the Mosaic Law, obedience involved strict adherence to rules and rituals, such as dietary regulations and Sabbath restrictions. These laws were essential for teaching Israel about holiness, but Jesus introduced a “higher law” focused not just on external behavior but on inward transformation. This higher expectation is seen in teachings like Matthew 5:21-22, where Christ equates harboring anger with committing murder in the heart.
For Latter-day Saints, Christ’s fulfillment of the Law doesn’t mean the elimination of obedience—it means raising it to a higher, more meaningful level. His gospel requires not just compliance but true discipleship. In doing so, He emphasized principles like love, humility, and personal responsibility.
The Third Article of Faith aligns with this higher law. It teaches that salvation is made possible through Christ’s Atonement while requiring believers to live the gospel’s laws and ordinances. Just as obedience to the Mosaic Law wasn’t the ultimate source of salvation, obedience to Christ’s commandments demonstrates faith in His grace and power to save.
Faith Without Works Is Dead
James 2:26 offers one of the most straightforward arguments for the essential relationship between faith and action: "For as the body without the spirit is dead, so faith without works is dead also." James doesn’t diminish the importance of faith—he amplifies it by teaching that authentic faith produces works.
This principle is straightforward when applied to everyday life. Imagine you tell someone you believe in healthy living, but your diet consists of junk food, and you never exercise. Your proclaimed belief is empty if it doesn’t lead to action. Similarly, James explains that genuine faith naturally manifests in obedience, service, and righteous living.
Critics like Pastor Wade often argue that works play no role in salvation, citing passages like Ephesians 2:8-9. However, the broader context of scripture—including verse 10 of Ephesians 2—reveals that good works are not contradictory to grace. They are a product of it. James and Paul are not in disagreement; they’re emphasizing different aspects of the same truth. Faith is the root, and works are the fruit.
The Third Article of Faith incorporates this biblical teaching beautifully. It doesn’t suggest that salvation is earned but rather that obedience is how we demonstrate our acceptance of Christ’s Atonement. Works don’t replace grace—they reflect a living, vibrant faith empowered by it. This doctrine is not only consistent with scripture but also a profound call to live the gospel fully.
Each of these scriptures supports the balance of grace, faith, and obedience taught in the Third Article of Faith. Jesus, Paul, and James all testify that true discipleship involves more than belief alone—instead, it asks for active participation in God’s plan. This synergy between faith and works underpins the teachings of the Restored Gospel and strengthens the case for the Third Article of Faith as biblically sound.
The Restored Gospel’s View on Grace and Works
Critiques like Pastor Wade's often misinterpret the relationship between grace and works as outlined in the Restored Gospel. However, the Latter-day Saint perspective sees grace and obedience as complementary facets of salvation. Grace is the starting point—offered to all through Christ’s Atonement. Obedience, on the other hand, reflects our acceptance of that grace and our covenant to follow God’s plan for us. Let’s explore how this principle unfolds through covenants and enduring faith.
Covenants as Expressions of Faith
Latter-day Saints believe that covenants, such as baptism, are sacred expressions of faith and commitment. These ordinances aren’t steps to “earn” salvation—they’re a way of accepting the incredible gift of grace. Baptism, for example, represents a tangible demonstration of faith in Jesus Christ. While God's grace ensures that all are invited to salvation, our choices to enter into baptismal and other covenants show our willingness to embrace His gift.
Think of baptism like joining a team. By getting baptized, you’re putting on the uniform—not to earn your spot but to show you’ve accepted the invitation to play. The uniform itself doesn’t win the game, but without it, how could you participate fully with the team? Similarly, ordinances like baptism and the sacrament reflect not only gratitude for grace but dedication to live in harmony with God’s teachings.
Jesus Himself linked faith and action repeatedly. In John 14:15, He stated, "If ye love me, keep my commandments." Loving God isn’t just about saying we believe—it’s about acting on that love. This is why baptism and other sacred ordinances form part of the full acceptance of His grace. While the ordinance itself doesn’t save us, it is the way we signify our willingness to walk the covenant path.
Covenants also underscore the importance of faith as active, not passive. Faith isn’t just acknowledging that the Savior exists but trusting Him enough to follow His commandments and enter into sacred agreements. As we do this, God fulfills His promises to us, opening the doors to blessings and eternal life.
Enduring to the End
In the Restored Gospel, obedience isn’t a one-time event—it’s a lifelong journey. Grace empowers us to keep moving forward, but sustained obedience allows us to fully access the blessings of the Atonement. This principle, known as "enduring to the end," is central to obtaining salvation through Christ.
Why does lasting obedience matter? Imagine you’re traveling on a bus driven by a skilled driver (representing grace). The driver invites everyone onboard, free of charge. However, staying on the bus requires a choice—you need to remain seated and committed to the destination. If you step off halfway, the bus doesn’t force you back on. Similarly, enduring to the end reflects your continuous decision to navigate life’s challenges in faith and obedience.
Scripture repeatedly emphasizes this need for enduring faith. In Matthew 10:22, Jesus declared, "He that endureth to the end shall be saved." Obedience isn’t just about initial acts of righteousness like baptism; it’s about maintaining faith throughout your life. This means regularly partaking of the sacrament, repenting when you fall short, and striving to align daily choices with gospel principles.
Enduring to the end is how we repeatedly accept and recommit to His grace. It's not about perfection but persistence. By choosing God every day, we keep ourselves within the reach of the Atonement’s infinite blessings. Unlike the "transactional" salvation critics often describe, the Restored Gospel teaches that while the Atonement covers our sins, we still have a role in showing our commitment to Christ.
This continuous effort doesn’t diminish grace—it magnifies it. Grace isn’t just about saving us from sin; it’s about transforming us into something new. And that transformation comes through consistent, faithful choices. As Elder D. Todd Christofferson taught, "Divine grace gives us strength to repent, obey, and improve." Through grace, we endure life's challenges, proving our dedication to follow God’s plan.
By understanding covenants and enduring obedience, it’s clear that grace and works in the Restored Gospel don’t compete—they intertwine. Far from being a contradiction, this synergy reveals how faith inspires action, and action solidifies faith, all within the framework of Christ's infinite grace.
Conclusion
Pastor Wade’s critique of the Third Article of Faith reveals the deep divide between differing interpretations of grace, works, and salvation. Yet, when viewed through the lens of scripture, the harmony between these principles becomes clear. Grace is the foundation, faith initiates the journey, and obedience solidifies our covenant with Christ. Far from negating biblical teachings, the Third Article of Faith weaves together a dynamic relationship where grace empowers discipleship, and actions reflect faith’s vitality.
The Restored Gospel doesn’t diminish Christ’s atonement; it magnifies it by inviting believers to actively live His teachings. Critics often misrepresent this balance, but scripture repeatedly demonstrates that faithful obedience is essential in accepting God’s gift. The call is simple: to follow Christ, not in passive belief alone, but through a life committed to His commandments. The Third Article of Faith stands as a scripturally supported testament to this eternal truth.
What steps can we take today to show gratitude for His grace while walking the covenant path?
