Introduction

Popular Mormon author Brad Wilcox‘s writings, particularly “The Continuous Atonement” and “Changed Through His Grace,” have received widespread attention in the Church of Jesus Christ of Latter-day Saints (LDS Church) for their accessible and emotionally resonant discussions of core gospel principles. But, from a traditionalist Mormon perspective, which emphasizes the foundational doctrines established by early Church leaders, Wilcox’s interpretations raise significant concerns. His approach, which places a heavy emphasis on grace, appears to diverge from the historical synergy between grace and works that characterizes Mormon soteriology. This essay critically examines Wilcox’s teachings in light of the LDS Church’s historically synergistic and semi-Pelagian theological framework, highlighting the risks posed by these doctrinal shifts.

The Synergistic Foundation of Mormon Theology

Synergism is the theological belief that salvation is a cooperative process between God and humans. In this framework, divine grace and human free will work together—synergistically—to achieve salvation. Unlike monergistic doctrines, which hold that God alone is responsible for a person’s salvation, synergism posits that while grace is essential, it must be met with corresponding human action.

This theological stance, deeply rooted in the teachings of Joseph Smith, Brigham Young, and other early LDS leaders, posits that salvation is a collaborative process between God and humanity. Unlike monergistic traditions, which assert that salvation is solely the work of God, Mormonism teaches that while grace is essential for salvation, it must be met with corresponding human action.

This synergistic approach is articulated clearly in 2 Nephi 25:23, which states, “For we know that it is by grace that we are saved, after all we can do.” This passage encapsulates the essence of Mormon soteriology: while grace is a necessary condition for salvation, it is not sufficient on its own. Human beings are required to exert their agency, obey commandments, and perform good works in order to fully partake in the blessings of the Atonement.

Semi-Pelagianism is a theological position that holds that the initial step toward salvation is taken by the human will, and then divine grace intervenes to assist in the process of salvation. Unlike full Pelagianism, which asserts that humans can achieve salvation through their own efforts without divine aid, semi-Pelagianism acknowledges the necessity of grace but maintains that human effort plays a crucial initiating role.

LDS theology rejects the Calvinistic doctrine of total depravity, which asserts that human nature is completely corrupted by sin and incapable of good without divine intervention. Instead, it posits that while humans are fallen, they retain the capacity to choose good and respond to God’s commandments. This theological stance underpins the LDS emphasis on moral agency and personal responsibility in the process of salvation.

Brad Wilcox’s Emphasis on Grace: A Doctrinal Shift

Wilcox’s writings represent a shift away from this traditional synergistic framework towards a more grace-centric, almost monergistic interpretation of salvation. He frequently emphasizes the sufficiency of Christ’s grace, suggesting that it operates independently of human merit. For example, he writes, “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” (“Changed Through His Grace,” p. 17).

This portrayal of grace as an all-encompassing force that requires little or no contribution from the individual diverges from the traditional Mormon view, where grace and works are seen as co-operative forces in the salvation process. While Wilcox does not entirely dismiss the importance of works, he tends to position them as secondary to grace, suggesting that good works are more of a natural outflow of receiving grace rather than essential prerequisites for salvation.

Wilcox’s reinterpretation of grace poses several doctrinal challenges. First, it risks undermining the traditional LDS emphasis on the necessity of works and obedience to commandments. The Doctrine and Covenants teaches that blessings, including the blessing of salvation, are predicated on obedience to divine laws: “There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated— And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated” (D&C 130:20-21).

Second, by downplaying the role of works, Wilcox’s approach leads to a diminished sense of personal responsibility in the process of salvation. In traditional Mormonism, individuals are seen as active participants in their salvation, responsible for making and keeping covenants, performing ordinances, and living righteously. This active participation is not merely a demonstration of faith but a necessary component of the covenantal relationship with God. Wilcox’s emphasis on grace as the primary driver of salvation risks creating a passive, less engaged form of discipleship.

Third, Wilcox’s approach blurs the theological distinctiveness of Mormonism by aligning it more closely with Protestant notions of grace. Traditional Mormon soteriology, with its synergistic and semi-Pelagian elements, stands apart from mainstream Christian doctrines that emphasize sola gratia (grace alone). By adopting a more grace-centric narrative, Wilcox’s teachings potentially weakens the doctrinal boundaries that distinguish Mormon theology from other Christian traditions.

The Role of Works: A Semi-Pelagian Necessity

In traditional LDS theology, works are not just an expression of faith but a necessary condition for salvation. This semi-Pelagian stance insists that while divine grace is essential, it must be met with human effort to be fully effective. Joseph Smith’s teachings reflect this belief: “To get salvation we must not only do some things, but everything which God has commanded” (History of the Church, 6:223). This statement underscores the belief that salvation is contingent upon full compliance with divine commandments, which requires continuous effort and personal righteousness.

Works in Mormon theology serve several functions. They are a means of exercising agency, demonstrating faith, and fulfilling the covenants made with God. They also serve as a preparatory step for receiving grace, aligning individuals with divine will and enabling them to be worthy of the blessings associated with the Atonement. This cooperative model of salvation, where divine grace and human effort work together, is a hallmark of Mormon soteriology and reflects the Church’s emphasis on moral responsibility and personal accountability.

Wilcox’s writings, while acknowledging the importance of works, tend to subordinate them to grace. He suggests that works are a natural consequence of receiving grace rather than prerequisites for it. For instance, he states, “Christ doesn’t just make up the difference. He makes all the difference. Grace is not about filling gaps. It is about filling us” (“The Continuous Atonement,” p. 64). This statement implies that grace is the primary force in salvation, with works playing a secondary role.

Wilcox’s positioning of works as secondary to grace represents a doctrinal shift that has significant implications for LDS theology. By diminishing the role of works, there is a risk that members will come to view obedience and covenant keeping as less critical to their salvation. This shift could lead to a form of discipleship that is less rigorous and more passive, contrary to the active, engaged approach traditionally advocated by the Church.

Moreover, by emphasizing grace over works, Wilcox’s teachings align more closely with Protestant doctrines of sola gratia, potentially diluting the distinctiveness of Mormon soteriology. This shift could lead to doctrinal confusion among members and weaken the theological foundation that has historically set the LDS Church apart from other Christian denominations.

The Concept of Perfection: A Synergistic and Semi-Pelagian Goal

Perfection, in traditional Mormon doctrine, is both an aspirational and necessary goal. The commandment to “be ye therefore perfect” (Matthew 5:48) is not seen as an unattainable ideal but as a directive to strive for holiness and godliness through continual effort, in cooperation with divine grace. This pursuit of perfection is a key component of the synergistic relationship between grace and works in LDS theology.

Brigham Young articulated this belief by stating, “We are not going to wait until we get into the kingdom before we learn to be perfect. We are to be perfect in this life” (Journal of Discourses, 2:129). This reflects the semi-Pelagian belief that while grace is essential, perfection is achieved through sustained human effort in conjunction with divine assistance. Perfection is not merely a distant, post-mortal goal but a process that begins in mortality and continues through eternal progression.

Wilcox, however, redefines perfection as a process of growth and continual improvement, rather than as an immediate or absolute state. He writes, “Perfection is our long-term goal, but for now our goal is progress in that direction. The Savior’s grace is not just about reaching down and picking us up—it is also about reaching across and picking us up” (“Changed Through His Grace,” p. 41).

This redefinition shifts the focus from the traditional Mormon understanding of perfection as an immediate and ongoing requirement to a more distant, future-oriented goal. While this approach provides comfort to individuals who struggle with the pressures of achieving perfection in this life, it also risks diminishing the urgency and rigor traditionally associated with the pursuit of holiness and godliness in Mormon theology.

By presenting perfection as a long-term goal, Wilcox’s interpretation leads to a less disciplined approach to personal spiritual development. The traditional view holds that perfection is a critical component of the covenantal relationship with God, demanding continuous effort, repentance, and adherence to divine commandments throughout one’s life. Wilcox’s more relaxed approach inadvertently encourages complacency, where members delay striving for perfection, assuming it is something to be fully realized only in the afterlife.

Wilcox’s reinterpretation of perfection, coupled with his emphasis on grace, represents a significant shift from the traditional LDS understanding of these doctrines. The risk is that this shift undermines the Church’s long-standing emphasis on the necessity of immediate and active pursuit of perfection. This pursuit is not merely a distant aspiration but a present imperative that forms the basis of a devout and covenant-keeping life.

In traditional Mormonism, the synergistic relationship between grace and works plays a crucial role in the process of becoming perfect. This process is seen as a cooperative endeavor. Divine grace empowers individuals to overcome sin and weakness. Human effort is indispensable in aligning oneself with God’s will. Wilcox’s teachings weaken the doctrinal foundation. They redefine perfection in a way that minimizes the importance of immediate and sustained effort. This undermines the Church’s emphasis on personal accountability. It also affects moral responsibility and the active pursuit of sanctification.

Scriptural Interpretation: Synergism Versus Modern Reinterpretation

Mormonism has historically upheld a literal and contextually grounded interpretation of scriptures, particularly concerning doctrines like grace, works, and perfection. Early Church leaders emphasized the need for careful exegesis that preserves the intent of the original revelations. This traditional approach is rooted in the belief that scriptures provide clear guidance on the synergistic nature of salvation. Both divine grace and human effort are necessary.

In this framework, scriptural passages such as 2 Nephi 25:23 and D&C 130:20-21 are interpreted to emphasize that while grace is essential, it is effective only when individuals fulfill their responsibilities. Grace is essential. However, it is effective only through works. It is also effective through obedience to divine laws. This interpretation reinforces the idea that salvation is a cooperative process. It requires active participation from believers. This is consistent with the synergistic and semi-Pelagian elements of Mormon theology.

In contrast, Wilcox’s teachings often adopt a more contemporary, metaphorical approach to scriptural interpretation. He uses modern analogies and personal stories to make doctrinal principles more accessible and emotionally resonant. For example, his portrayal of grace as “the light that moves us through the tunnel” (“Changed Through His Grace,” p. 17) reflects a more figurative interpretation that focuses on the comforting and reassuring aspects of grace rather than its synergistic relationship with works.

While Wilcox’s approach may appeal to contemporary audiences, it poses significant risks to the doctrinal integrity of the LDS Church. Wilcox’s teachings could lead to a form of Mormonism that is less distinct from other Christian denominations. He moves away from traditional, literal interpretations that emphasize the cooperative relationship between grace and works. This is particularly true for those that emphasize grace over works in a more monergistic framework.

This shift in scriptural interpretation could result in doctrinal ambiguity, where core teachings become increasingly open to reinterpretation. Such ambiguity might lead to confusion among Church members about the Church’s stance on essential doctrines. These include salvation, grace, and perfection. As these reinterpretations take hold, synergistic and semi-Pelagian principles have historically defined Mormon soteriology. These principles could be eroded. This erosion could lead to a dilution of the Church’s unique theological identity.

Trajectory and Potential Motives: Assessing the Long-Term Impact

Wilcox’s approach to grace, works, and perfection may be motivated by a desire to make the gospel more accessible. It may also be aimed at making it less burdensome for contemporary members, particularly younger generations. In a modern context, rigid religious demands are often viewed with skepticism. Wilcox’s teachings offer a more compassionate and less demanding narrative. This may resonate with individuals who feel overwhelmed by traditional expectations of perfection and obedience.

Wilcox’s emphasis on grace reflects an effort to align Mormon teachings more closely with broader Christian discourses. Particularly those prevalent in evangelical Protestantism that emphasize the sufficiency of grace and the assurance of salvation. This alignment is an attempt to make the Church’s doctrines more palatable. This change aims to reach a broader audience in a secularizing society.

However, the long-term impact of these doctrinal shifts profoundly destabilizing for the LDS Church. By moving away from the traditional synergistic model that balances grace and works, there is a risk. This risk involves creating a version of Mormonism that is less rigorous and more passive. In this version, the active pursuit of perfection and strict obedience to commandments are seen as optional rather than essential.

Moreover, the adoption of a more grace-centric theology could lead to a blurring of doctrinal boundaries. These boundaries have historically set Mormonism apart from other Christian traditions. This dilution of doctrinal distinctiveness weakens the Church’s theological foundation. It makes it more susceptible to external influences and internal divisions.

The traditionalist Mormon critique of Wilcox’s teachings serves as a warning against the potential dangers of doctrinal drift. As the Church navigates the challenges of modernity, it is crucial to preserve the doctrinal integrity established by early leaders. The Church must also maintain the synergistic and semi-Pelagian framework that has historically defined Mormon soteriology. Failure to do so could result in a gradual erosion of the Church’s unique theological identity. This would lead to a version of Mormonism that is less distinct. It would be less rigorous. It would ultimately be less faithful to its original principles.

Conclusion: Preserving Doctrinal Integrity

Brad Wilcox’s teachings are well-intentioned. They aim at addressing the spiritual needs of contemporary members. However, they represent a significant departure from the foundational doctrines of the LDS Church. His emphasis on grace at the expense of works shows a doctrinal shift. His redefinition of perfection and his modern interpretative approach to scripture also contribute to this shift. These aspects have far-reaching consequences for the Church’s theological identity.

The traditionalist Mormon perspective highlights the risks of these shifts. It calls for a return to the foundational principles that have historically guided the Church. The LDS Church continues to evolve in a rapidly changing world. It is essential to remain vigilant in preserving the integrity of its doctrines. This ensures that the unique theological framework established by its founders remains intact. It continues to guide the faithful on their journey toward exaltation.