Episode 31 (Aug 5-11) "The Power of God Unto Salvation"
Listen to Episode 31 (Aug 5-11) "The Power of God Unto Salvation" here.
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Notes from this episode:
August 5–11
Romans 1–6
“The Power of God unto Salvation”
Recording promptings will help you remember what the Spirit is teaching you. Consider also recording how you feel about these promptings.
RECORD YOUR IMPRESSIONS
Create a Note
By the time Paul wrote his Epistle to Roman Church members, who were a diverse group of Jews and Gentiles, the Church of Jesus Christ had grown far beyond a small band of believers from Galilee. About 20 years after the Savior’s Resurrection, there were congregations of Christians almost everywhere the Apostles could reasonably travel—including Rome, the capital of a vast empire. But while Paul’s immediate audience was the Roman Saints, his message is universal, and it includes all of us today: “The gospel of Christ … is the power of God unto salvation to every one that believeth” (Romans 1:16, italics added).
Ideas for Personal Scripture Study
Romans–Philemon
What are the epistles and how are they organized?
The epistles are letters written by Church leaders to Saints in various parts of the world. The Apostle Paul wrote most of the epistles in the New Testament—starting with Romans and ending with Hebrews. His epistles are organized by length. Although Romans is the first epistle in the New Testament, it was actually written near the end of Paul’s missionary journeys. For more information about the epistles, see Bible Dictionary, “Pauline Epistles.”
Correct Chronological Order:
1 and 2 Thes. (A.D. 50, 51)
1 and 2 Cor., Gal., Rom. (A.D. 55, 57)
Philip., Col., Eph., Philem., Heb. (A.D. 60, 62)
Titus, 1 and 2 Tim. (A.D. 64, 65)
Romans 1–6
When I show faith in the Savior by keeping His commandments, I am justified through His grace.
The following definitions may help you better understand the Epistle to the Romans:
Circumcision, uncircumcision:
Anciently, circumcision was a token or symbol of the covenant God made with Abraham. Paul used the term “circumcision” to refer to Jews (the covenant people) and “uncircumcision” to refer to Gentiles (those who are not of the Abrahamic covenant). Circumcision is no longer necessary as a token of God’s covenant with His people (see Acts 15:23–29).
Notes on Circumcision https://www.biblestudytools.com/dictionary/circumcision/
Romans 4: 9-12
9 Cometh this blessedness then upon the Jews only, or upon the Gentiles also? for we say that faith was reckoned to Abraham for righteousness.
10 How was it then reckoned? After he was part of the Abrahamic Covenant, or before? Not in the Abrahanimc Covenant, but before.
11 And he received the asign of the Abrahamic Covenant, a seal of the righteousness of the faith which he had yet being a gentile: that he might be the cfather of all them that believe, though they be gentiles; that righteousness might be imputed unto them also:
12 And the father of the Abrahamic Covenant to them who are not of the Jewish faith only, but who also awalk in the steps of that faith of our father Abraham, which he had being yet a gentile.
The law: When Paul wrote of “the law,” he was referring to the law of Moses. Similarly, the word “works” in Paul’s writings often referred to the ceremonies and rituals of the law of Moses. Paul contrasted this law with “the law of faith” (see Romans 3:27–31), or the doctrine of Jesus Christ, who is the real source of our salvation.
“And men are instructed sufficiently that they know good from evil. And the law is given unto men. And by the law no flesh is justified; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever” (2 Ne. 2:5).
But we need Grace!
D. Todd Christofferson: With nothing more, by virtue of the Fall and our own disobedience, the law condemns us to temporal and spiritual death. Law, or justice, is not a pleasant concept when one is condemned by it and “miserable forever.” Worldly philosophies attempt to resolve this misery and guilt by endeavoring to erase divine law or define it out of existence. As we have already observed, if we could get rid of the law, there would be no such thing as sin and thus no misery. With Corianton, there are many today who “try to suppose that it is injustice that the sinner should be consigned to a state of misery” (Alma 42:1). This approach, however, if it could succeed, would also eliminate our potential for happiness. We need to preserve justice for our own sakes, for our own potential happiness.
There is a better way. That better way is not to deny the law, but to come out from under its condemnation. The righteous are supported by law, a pleasant position to be in. But to achieve that status, we need more than the law alone. We need a Savior. We need a Mediator.
“Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.
“Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered” (2 Ne. 2:6–7).
Justification, justify, justified:These terms refer to the remission, or pardoning, of sin. When we are justified, we are forgiven, declared guiltless, and freed from eternal punishment for our sins. As Paul explained, this is made possible through Jesus Christ (see Guide to the Scriptures, “Justification, Justify,” scriptures.lds.org; see also D. Todd Christofferson, “Justification and Sanctification,” Ensign, June 2001, 18–25). In Romans, words like righteous and righteousness could be seen as synonyms for words like just and justification.
D. Todd Christofferson: “Because of “the infinite virtue of His great atoning sacrifice,” Jesus Christ can satisfy or “answer the ends of the law” on our behalf. Pardon comes by the grace of Him who has satisfied the demands of justice by His own suffering, “the just for the unjust, that he might bring us to God” (1 Pet. 3:18). He removes our condemnation without removing the law. We are pardoned and placed in a condition of righteousness with Him. We become, like Him, without sin. We are sustained and protected by the law, by justice. We are, in a word, justified.
Thus, we may appropriately speak of one who is justified as pardoned, without sin, or guiltless. For example, “Whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world” (3 Ne. 27:16; emphasis added). Yet glorious as the remission of sins is, the Atonement accomplishes even more. That “more” is expressed by Moroni:
“And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot” (Moro. 10:33; emphasis added).
To be sanctified through the blood of Christ is to become clean, pure, and holy. If justification removes the punishment for past sin, then sanctification removes the stain or effects of sin. The Prophet Joseph Smith testified:
“And this is the gospel, the glad tidings, which the voice out of the heavens bore record unto us—
“That he came into the world, even Jesus, to be crucified for the world, and to bear [justify] the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness” (D&C 76:40–41).”
Grace:Grace is “divine … help or strength, given through the bounteous mercy and love of Jesus Christ.” Through grace, all people will be resurrected and receive immortality. In addition, “Grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts.” We do not earn grace through our efforts; rather, it is grace that gives us “strength and assistance to do good works that [we] otherwise would not be able to maintain” (Bible Dictionary, “Grace”; see also Dieter F. Uchtdorf, “The Gift of Grace,” Ensign or Liahona,May 2015, 107; 2 Nephi 25:23).
BD Grace:
The main idea of the word is divine means of help or strength, given through the bounteous mercy and love of Jesus Christ.
It is through the grace of the Lord Jesus, made possible by His atoning sacrifice, that mankind will be raised in immortality, every person receiving his body from the grave in a condition of everlasting life. It is likewise through the grace of the Lord that individuals, through faith in the Atonement of Jesus Christ and repentance of their sins, receive strength and assistance to do good works that they otherwise would not be able to maintain if left to their own means. This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts.
Divine grace is needed by every soul in consequence of the Fall of Adam and also because of man’s weaknesses and shortcomings. However, grace cannot suffice without total effort on the part of the recipient. Hence the explanation, “It is by grace that we are saved, after all we can do” (2 Ne. 25:23). It is truly the grace of Jesus Christ that makes salvation possible.
EXAMPLE OF A TIME I FELT GRACE
Romans 2:17–29
My outward actions must reflect and increase inner conversion.
Paul’s teachings show that some of the Jewish Christians in Rome still believed that obedience to the rites and rituals of the law of Moses brought salvation. This may seem like a problem that doesn’t apply anymore since we don’t live by the law of Moses. But as you read Paul’s writings, especially Romans 2:17–29, think about your own efforts to live the gospel. Are your outward performances, such as taking the sacrament or attending the temple, leading you to conversion and strengthening your faith in Christ? (see Alma 25:15–16). How can you ensure that your outward actions are leading to a change of heart?
By controlling my mind and heart during these ordinances and pointing them towards the Savior.
See also Dallin H. Oaks, “The Challenge to Become,” Ensign,Nov. 2000, 32–34.
Dallin H. Oaks: The prophet Nephi describes the Final Judgment in terms of what we have become: “And if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God” (1 Ne. 15:33; emphasis added). Moroni declares, “He that is filthy shall be filthy still; and he that is righteous shall be righteous still” (Morm. 9:14; emphasis added; see also Rev. 22:11–12; 2 Ne. 9:16; D&C 88:35). The same would be true of “selfish” or “disobedient” or any other personal attribute inconsistent with the requirements of God. Referring to the “state” of the wicked in the Final Judgment, Alma explains that if we are condemned by our words, our works, and our thoughts, “we shall not be found spotless; … and in this awful state we shall not dare to look up to our God” (Alma 12:14).
From such teachings we conclude that the Final Judgment is not just an evaluation of a sum total of good and evil acts—what we have done. It is an acknowledgment of the final effect of our acts and thoughts—what we have become. It is not enough for anyone just to go through the motions. The commandments, ordinances, and covenants of the gospel are not a list of deposits required to be made in some heavenly account. The gospel of Jesus Christ is a plan that shows us how to become what our Heavenly Father desires us to become….
We are challenged to move through a process of conversion toward that status and condition called eternal life. This is achieved not just by doing what is right, but by doing it for the right reason—for the pure love of Christ.
Romans 3:10–31; 5
Through Jesus Christ, I can be forgiven of my sins.
Some people may feel discouraged at Paul’s bold declaration that “there is none righteous, no, not one” (Romans 3:10). But there are also hopeful messages in Romans. Look for them in chapters 3 and 5, and consider why remembering that “all have sinned, and come short of the glory of God” (Romans 3:23) is an important step toward learning to “rejoice in hope” through Jesus Christ (Romans 5:2).
Romans 3: 23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemptionthat is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remissionof sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
Romans 5: 1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
Romans 6
The gospel of Jesus Christ invites me to “walk in newness of life.”
Paul taught that the gospel should change the way we live. What statements in Romans 6 would you use to help someone understand how the gospel has helped you “walk in newness of life”? (verse 4). What personal experiences would you share?
Romans 6:4 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Sacrament
Ideas for Family Scripture Study and Family Home Evening
As you read the scriptures with your family, the Spirit can help you know what principles to emphasize and discuss in order to meet the needs of your family. Here are some suggestions:
Romans 1:16–17
How can we show that we are “not ashamed of the gospel of Christ”?
Romans 3:23–28
Some people might say that because we are “justified only by [God’s] grace” (Joseph Smith Translation, Romans 3:24 [in Romans 3:24, footnote a]), there are no requirements for us to receive grace. Even though we can never do enough to “earn” God’s grace, God does ask us to do certain things to receive it. What can we do to receive grace?
BD Grace: However, grace cannot suffice without total effort on the part of the recipient. Hence the explanation, “It is by grace that we are saved, after all we can do” (2 Ne. 25:23). It is truly the grace of Jesus Christ that makes salvation possible.
Romans 5:3–5
What tribulations have we experienced? How have these tribulations helped us to develop patience, experience, and hope?
Romans 6:3–6
What did Paul say in these verses about the symbolism of baptism? Perhaps your family could plan to attend an upcoming baptism. Or someone in your family could share pictures or memories from his or her baptism. How does making and keeping our baptismal covenants help us “walk in newness of life”?
August 5–11
Romans 1–6
“The Power of God unto Salvation”
Recording promptings will help you remember what the Spirit is teaching you. Consider also recording how you feel about these promptings.
RECORD YOUR IMPRESSIONS
Create a Note
By the time Paul wrote his Epistle to Roman Church members, who were a diverse group of Jews and Gentiles, the Church of Jesus Christ had grown far beyond a small band of believers from Galilee. About 20 years after the Savior’s Resurrection, there were congregations of Christians almost everywhere the Apostles could reasonably travel—including Rome, the capital of a vast empire. But while Paul’s immediate audience was the Roman Saints, his message is universal, and it includes all of us today: “The gospel of Christ … is the power of God unto salvation to every one that believeth” (Romans 1:16, italics added).
Ideas for Personal Scripture Study
Romans–Philemon
What are the epistles and how are they organized?
The epistles are letters written by Church leaders to Saints in various parts of the world. The Apostle Paul wrote most of the epistles in the New Testament—starting with Romans and ending with Hebrews. His epistles are organized by length. Although Romans is the first epistle in the New Testament, it was actually written near the end of Paul’s missionary journeys. For more information about the epistles, see Bible Dictionary, “Pauline Epistles.”
Correct Chronological Order:
1 and 2 Thes. (A.D. 50, 51)
1 and 2 Cor., Gal., Rom. (A.D. 55, 57)
Philip., Col., Eph., Philem., Heb. (A.D. 60, 62)
Titus, 1 and 2 Tim. (A.D. 64, 65)
Romans 1–6
When I show faith in the Savior by keeping His commandments, I am justified through His grace.
The following definitions may help you better understand the Epistle to the Romans:
Circumcision, uncircumcision:
Anciently, circumcision was a token or symbol of the covenant God made with Abraham. Paul used the term “circumcision” to refer to Jews (the covenant people) and “uncircumcision” to refer to Gentiles (those who are not of the Abrahamic covenant). Circumcision is no longer necessary as a token of God’s covenant with His people (see Acts 15:23–29).
Notes on Circumcision https://www.biblestudytools.com/dictionary/circumcision/
Romans 4: 9-12
9 Cometh this blessedness then upon the Jews only, or upon the Gentiles also? for we say that faith was reckoned to Abraham for righteousness.
10 How was it then reckoned? After he was part of the Abrahamic Covenant, or before? Not in the Abrahanimc Covenant, but before.
11 And he received the asign of the Abrahamic Covenant, a seal of the righteousness of the faith which he had yet being a gentile: that he might be the cfather of all them that believe, though they be gentiles; that righteousness might be imputed unto them also:
12 And the father of the Abrahamic Covenant to them who are not of the Jewish faith only, but who also awalk in the steps of that faith of our father Abraham, which he had being yet a gentile.
The law: When Paul wrote of “the law,” he was referring to the law of Moses. Similarly, the word “works” in Paul’s writings often referred to the ceremonies and rituals of the law of Moses. Paul contrasted this law with “the law of faith” (see Romans 3:27–31), or the doctrine of Jesus Christ, who is the real source of our salvation.
“And men are instructed sufficiently that they know good from evil. And the law is given unto men. And by the law no flesh is justified; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever” (2 Ne. 2:5).
But we need Grace!
D. Todd Christofferson: With nothing more, by virtue of the Fall and our own disobedience, the law condemns us to temporal and spiritual death. Law, or justice, is not a pleasant concept when one is condemned by it and “miserable forever.” Worldly philosophies attempt to resolve this misery and guilt by endeavoring to erase divine law or define it out of existence. As we have already observed, if we could get rid of the law, there would be no such thing as sin and thus no misery. With Corianton, there are many today who “try to suppose that it is injustice that the sinner should be consigned to a state of misery” (Alma 42:1). This approach, however, if it could succeed, would also eliminate our potential for happiness. We need to preserve justice for our own sakes, for our own potential happiness.
There is a better way. That better way is not to deny the law, but to come out from under its condemnation. The righteous are supported by law, a pleasant position to be in. But to achieve that status, we need more than the law alone. We need a Savior. We need a Mediator.
“Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.
“Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered” (2 Ne. 2:6–7).
Justification, justify, justified:These terms refer to the remission, or pardoning, of sin. When we are justified, we are forgiven, declared guiltless, and freed from eternal punishment for our sins. As Paul explained, this is made possible through Jesus Christ (see Guide to the Scriptures, “Justification, Justify,” scriptures.lds.org; see also D. Todd Christofferson, “Justification and Sanctification,” Ensign, June 2001, 18–25). In Romans, words like righteous and righteousness could be seen as synonyms for words like just and justification.
D. Todd Christofferson: “Because of “the infinite virtue of His great atoning sacrifice,” Jesus Christ can satisfy or “answer the ends of the law” on our behalf. Pardon comes by the grace of Him who has satisfied the demands of justice by His own suffering, “the just for the unjust, that he might bring us to God” (1 Pet. 3:18). He removes our condemnation without removing the law. We are pardoned and placed in a condition of righteousness with Him. We become, like Him, without sin. We are sustained and protected by the law, by justice. We are, in a word, justified.
Thus, we may appropriately speak of one who is justified as pardoned, without sin, or guiltless. For example, “Whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world” (3 Ne. 27:16; emphasis added). Yet glorious as the remission of sins is, the Atonement accomplishes even more. That “more” is expressed by Moroni:
“And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot” (Moro. 10:33; emphasis added).
To be sanctified through the blood of Christ is to become clean, pure, and holy. If justification removes the punishment for past sin, then sanctification removes the stain or effects of sin. The Prophet Joseph Smith testified:
“And this is the gospel, the glad tidings, which the voice out of the heavens bore record unto us—
“That he came into the world, even Jesus, to be crucified for the world, and to bear [justify] the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness” (D&C 76:40–41).”
Grace:Grace is “divine … help or strength, given through the bounteous mercy and love of Jesus Christ.” Through grace, all people will be resurrected and receive immortality. In addition, “Grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts.” We do not earn grace through our efforts; rather, it is grace that gives us “strength and assistance to do good works that [we] otherwise would not be able to maintain” (Bible Dictionary, “Grace”; see also Dieter F. Uchtdorf, “The Gift of Grace,” Ensign or Liahona,May 2015, 107; 2 Nephi 25:23).
BD Grace:
The main idea of the word is divine means of help or strength, given through the bounteous mercy and love of Jesus Christ.
It is through the grace of the Lord Jesus, made possible by His atoning sacrifice, that mankind will be raised in immortality, every person receiving his body from the grave in a condition of everlasting life. It is likewise through the grace of the Lord that individuals, through faith in the Atonement of Jesus Christ and repentance of their sins, receive strength and assistance to do good works that they otherwise would not be able to maintain if left to their own means. This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts.
Divine grace is needed by every soul in consequence of the Fall of Adam and also because of man’s weaknesses and shortcomings. However, grace cannot suffice without total effort on the part of the recipient. Hence the explanation, “It is by grace that we are saved, after all we can do” (2 Ne. 25:23). It is truly the grace of Jesus Christ that makes salvation possible.
EXAMPLE OF A TIME I FELT GRACE
Romans 2:17–29
My outward actions must reflect and increase inner conversion.
Paul’s teachings show that some of the Jewish Christians in Rome still believed that obedience to the rites and rituals of the law of Moses brought salvation. This may seem like a problem that doesn’t apply anymore since we don’t live by the law of Moses. But as you read Paul’s writings, especially Romans 2:17–29, think about your own efforts to live the gospel. Are your outward performances, such as taking the sacrament or attending the temple, leading you to conversion and strengthening your faith in Christ? (see Alma 25:15–16). How can you ensure that your outward actions are leading to a change of heart?
By controlling my mind and heart during these ordinances and pointing them towards the Savior.
See also Dallin H. Oaks, “The Challenge to Become,” Ensign,Nov. 2000, 32–34.
Dallin H. Oaks: The prophet Nephi describes the Final Judgment in terms of what we have become: “And if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God” (1 Ne. 15:33; emphasis added). Moroni declares, “He that is filthy shall be filthy still; and he that is righteous shall be righteous still” (Morm. 9:14; emphasis added; see also Rev. 22:11–12; 2 Ne. 9:16; D&C 88:35). The same would be true of “selfish” or “disobedient” or any other personal attribute inconsistent with the requirements of God. Referring to the “state” of the wicked in the Final Judgment, Alma explains that if we are condemned by our words, our works, and our thoughts, “we shall not be found spotless; … and in this awful state we shall not dare to look up to our God” (Alma 12:14).
From such teachings we conclude that the Final Judgment is not just an evaluation of a sum total of good and evil acts—what we have done. It is an acknowledgment of the final effect of our acts and thoughts—what we have become. It is not enough for anyone just to go through the motions. The commandments, ordinances, and covenants of the gospel are not a list of deposits required to be made in some heavenly account. The gospel of Jesus Christ is a plan that shows us how to become what our Heavenly Father desires us to become….
We are challenged to move through a process of conversion toward that status and condition called eternal life. This is achieved not just by doing what is right, but by doing it for the right reason—for the pure love of Christ.
Romans 3:10–31; 5
Through Jesus Christ, I can be forgiven of my sins.
Some people may feel discouraged at Paul’s bold declaration that “there is none righteous, no, not one” (Romans 3:10). But there are also hopeful messages in Romans. Look for them in chapters 3 and 5, and consider why remembering that “all have sinned, and come short of the glory of God” (Romans 3:23) is an important step toward learning to “rejoice in hope” through Jesus Christ (Romans 5:2).
Romans 3: 23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemptionthat is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remissionof sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
Romans 5: 1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
Romans 6
The gospel of Jesus Christ invites me to “walk in newness of life.”
Paul taught that the gospel should change the way we live. What statements in Romans 6 would you use to help someone understand how the gospel has helped you “walk in newness of life”? (verse 4). What personal experiences would you share?
Romans 6:4 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Sacrament
Ideas for Family Scripture Study and Family Home Evening
As you read the scriptures with your family, the Spirit can help you know what principles to emphasize and discuss in order to meet the needs of your family. Here are some suggestions:
Romans 1:16–17
How can we show that we are “not ashamed of the gospel of Christ”?
Romans 3:23–28
Some people might say that because we are “justified only by [God’s] grace” (Joseph Smith Translation, Romans 3:24 [in Romans 3:24, footnote a]), there are no requirements for us to receive grace. Even though we can never do enough to “earn” God’s grace, God does ask us to do certain things to receive it. What can we do to receive grace?
BD Grace: However, grace cannot suffice without total effort on the part of the recipient. Hence the explanation, “It is by grace that we are saved, after all we can do” (2 Ne. 25:23). It is truly the grace of Jesus Christ that makes salvation possible.
Romans 5:3–5
What tribulations have we experienced? How have these tribulations helped us to develop patience, experience, and hope?
Romans 6:3–6
What did Paul say in these verses about the symbolism of baptism? Perhaps your family could plan to attend an upcoming baptism. Or someone in your family could share pictures or memories from his or her baptism. How does making and keeping our baptismal covenants help us “walk in newness of life”?
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