Meaning of "faith without works is dead"

[emilynghiem]

I had heard it debated, between Catholics and Lutherans/other Protestants,
that the issue keeping them divided has been over "justification."

The way the NonCatholics interpret Catholics is teaching that "works is a condition of salvation" and thus grace isn't free but dependent on man-made conditions, while the Catholics explain no, that's not what they mean. Works FOLLOW from faith, and do not determine salvation but come naturally which help to witness to others the meaning of God's love, grace and charity.*
Well, after hearing a minister criticize this same thing, I decided what it must really mean to be consistent:
to practice what you preach.

It's not about judging someone for their good works, since people won't be equal. If someone murders 100 people compared with someone who didn't, they will never be equally judged because nobody can reverse the damage and death done in the past. if someone has millions of dollars to give away, and someone else is dying and sick and can't give to others, you can't judge people by the works they achieve in the material sense.

What I think it means, if you claim to have faith in good but you do bad. If you claim to have God's love of others, but by your actions you exclude and punish people instead of forgiving and caring that they fix their mistakes, then you aren't living by faith.

It's not about works but CONSISTENCY between words and actions.

That makes more sense, and it also applies to all other ways this passage could be interpreted.

*(Similarly people criticize Baptists and Protestants for teaching that once their sins are forgiven, they don't owe anything else. But I understand that just because we have spiritual forgiveness DOES NOT preclude, erase or negate the debts and damages owed for PHYSICAL wrongs or injustice for which we owe corrections to neighbors affected. So believing "you are saved by faith alone" does not mean just having faith is enough. You still have to act responsibly and pay any penalty or restitution owed for wrongdoing under natural and civil laws. so this interpretation covers all these cases in general.)

 

[Weatherman2020]

I had heard it debated, between Catholics and Lutherans/other Protestants,
that the issue keeping them divided has been over "justification."

The way the NonCatholics interpret Catholics is teaching that "works is a condition of salvation" and thus grace isn't free but dependent on man-made conditions, while the Catholics explain no, that's not what they mean. Works FOLLOW from faith, and do not determine salvation but come naturally which help to witness to others the meaning of God's love, grace and charity.*
Well, after hearing a minister criticize this same thing, I decided what it must really mean to be consistent:
to practice what you preach.

It's not about judging someone for their good works, since people won't be equal. If someone murders 100 people compared with someone who didn't, they will never be equally judged because nobody can reverse the damage and death done in the past. if someone has millions of dollars to give away, and someone else is dying and sick and can't give to others, you can't judge people by the works they achieve in the material sense.

What I think it means, if you claim to have faith in good but you do bad. If you claim to have God's love of others, but by your actions you exclude and punish people instead of forgiving and caring that they fix their mistakes, then you aren't living by faith.

It's not about works but CONSISTENCY between words and actions.

That makes more sense, and it also applies to all other ways this passage could be interpreted.

*(Similarly people criticize Baptists and Protestants for teaching that once their sins are forgiven, they don't owe anything else. But I understand that just because we have spiritual forgiveness DOES NOT preclude, erase or negate the debts and damages owed for PHYSICAL wrongs or injustice for which we owe corrections to neighbors affected. So believing "you are saved by faith alone" does not mean just having faith is enough. You still have to act responsibly and pay any penalty or restitution owed for wrongdoing under natural and civil laws. so this interpretation covers all these cases in general.)

7 paragraphs you don't even quote Scripture on the topic. Makes it clear as day.

James 2:14-26New King James Version (NKJV)
Faith Without Works Is Dead

14 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? 15 If a brother or sister is naked and destitute of daily food, 16 and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? 17 Thus also faith by itself, if it does not have works, is dead.

18 But someone will say, “You have faith, and I have works.” Show me your faith without youra]'>[a] works, and I will show you my faith by myb]'>[b] works. 19 You believe that there is one God. You do well. Even the demons believe—and tremble! 20 But do you want to know, O foolish man, that faith without works is dead?c]'>[c] 21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22 Do you see that faith was working together with his works, and by works faith was made perfect? 23 And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.”d]'>[d] And he was called the friend of God. 24 You see then that a man is justified by works, and not by faith only.

25 Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?

26 For as the body without the spirit is dead, so faith without works is dead also.

 

[emilynghiem]

Thanks Weatherman.
I get that we need both faith and works to be consistent. But that is not the same as "judging people according to their works".

This speaks more to the argument I INCLUDED above that "works naturally follows from faith" (ie so nobody has to judge anyone else).

My understanding is that we are saved by grace and the power of Jesus authority in breaking the bonds of the past through Forgiveness -- which is NOT dependent on any works by man -- and then WHAT FOLLOWS NATURALLY FROM THIS SALVATION IS THE WORKS that Jesus points to.

We will NATURALLY address and resolve both spiritual and social ills, both mental physical, both in our own bodies and lives and in our relations and in greater society, when we FULLY receive and embody spiritual healing and grace, so that this MANIFESTS in all our relations, lives and society.

How we get there is to practice what we preach. We do not judge or criticize others based on appearance, but we HELP each other to LIVE UP to the standards we prescribe and aspire to.

We will NATURALLY do the things that Jesus points to, not by condition, but by natural compassion and conscience we develop because we live by faith in restoration and abundance in sharing.

Weatherman2020 I still think people are reading this literally to nitpick and judge each other materially. The spirit of the process tells us we will naturally give and share, out of having faith, since the works naturally follow the faith.

If they don't flow naturally, that means we need to resolve conflicts and obstructions preventing this natural flow. It does not mean to judge one another if they appear not to be doing works.

 

[Ringel05]

I had heard it debated, between Catholics and Lutherans/other Protestants,
that the issue keeping them divided has been over "justification."

The way the NonCatholics interpret Catholics is teaching that "works is a condition of salvation" and thus grace isn't free but dependent on man-made conditions, while the Catholics explain no, that's not what they mean. Works FOLLOW from faith, and do not determine salvation but come naturally which help to witness to others the meaning of God's love, grace and charity.*
Well, after hearing a minister criticize this same thing, I decided what it must really mean to be consistent:
to practice what you preach.

It's not about judging someone for their good works, since people won't be equal. If someone murders 100 people compared with someone who didn't, they will never be equally judged because nobody can reverse the damage and death done in the past. if someone has millions of dollars to give away, and someone else is dying and sick and can't give to others, you can't judge people by the works they achieve in the material sense.

What I think it means, if you claim to have faith in good but you do bad. If you claim to have God's love of others, but by your actions you exclude and punish people instead of forgiving and caring that they fix their mistakes, then you aren't living by faith.

It's not about works but CONSISTENCY between words and actions.

That makes more sense, and it also applies to all other ways this passage could be interpreted.

*(Similarly people criticize Baptists and Protestants for teaching that once their sins are forgiven, they don't owe anything else. But I understand that just because we have spiritual forgiveness DOES NOT preclude, erase or negate the debts and damages owed for PHYSICAL wrongs or injustice for which we owe corrections to neighbors affected. So believing "you are saved by faith alone" does not mean just having faith is enough. You still have to act responsibly and pay any penalty or restitution owed for wrongdoing under natural and civil laws. so this interpretation covers all these cases in general.)

To condense the two different views Catholics claim that faith plus works equal salvation. Protestants claim faith equals salvation plus works. I think the primary difference is in how one interprets discipleship, whether it refers to all believers or just those who choose to become preachers, priests, etc, those who follow specifically in Jesus's footsteps to spread the word of God and tend to the flock.
The three tenets to this are deny self, take up the cross and follow me. What exactly does that mean. The first can simply mean deny urges that go against God's will, the second is to deal with our own individual shortcomings/failings and the third is obvious, follow me to the Father.
Some claim the first is to give up all worldly goods and pleasures, the second is to suffer for God and the third is to completely emulate Jesus in all things.
You choose which one you believe and follow.

 

[featherlite]

You don't work yourself into good standing with God. Theres no one handing out holy checklists for people to complete.
Genuine faith is alive leads to good works, empty faith isn't really faith at all, because its false it really has nothing to show for itself.

 

[featherlite]

Thanks Weatherman.
I get that we need both faith and works to be consistent. But that is not the same as "judging people according to their works".

This speaks more to the argument I INCLUDED above that "works naturally follows from faith" (ie so nobody has to judge anyone else).

My understanding is that we are saved by grace and the power of Jesus authority in breaking the bonds of the past through Forgiveness -- which is NOT dependent on any works by man -- and then WHAT FOLLOWS NATURALLY FROM THIS SALVATION IS THE WORKS that Jesus points to.

We will NATURALLY address and resolve both spiritual and social ills, both mental physical, both in our own bodies and lives and in our relations and in greater society, when we FULLY receive and embody spiritual healing and grace, so that this MANIFESTS in all our relations, lives and society.

How we get there is to practice what we preach. We do not judge or criticize others based on appearance, but we HELP each other to LIVE UP to the standards we prescribe and aspire to.

We will NATURALLY do the things that Jesus points to, not by condition, but by natural compassion and conscience we develop because we live by faith in restoration and abundance in sharing.

Weatherman2020 I still think people are reading this literally to nitpick and judge each other materially. The spirit of the process tells us we will naturally give and share, out of having faith, since the works naturally follow the faith.

If they don't flow naturally, that means we need to resolve conflicts and obstructions preventing this natural flow. It does not mean to judge one another if they appear not to be doing works.

I don't think any good works should be judged either. Everyone helps according to how they are able to.
The ones I wonder about lately are the "awoke" movements with members bragging about all they sacrifice, then criticizing those who don't do exactly as they are. They might be doing good but most of their reward is social media popularity. Its kinda nauseating watching them continually congratulating themselves. I think theres a Bible verse about that.

 

[Penelope]

I think Matthew 25:31-46 and James 2 sums it up best. Faith without works is dead. Catholics believe justification lasts a lifetime.

 

[yiostheoy]

I had heard it debated, between Catholics and Lutherans/other Protestants,
that the issue keeping them divided has been over "justification."

The way the NonCatholics interpret Catholics is teaching that "works is a condition of salvation" and thus grace isn't free but dependent on man-made conditions, while the Catholics explain no, that's not what they mean. Works FOLLOW from faith, and do not determine salvation but come naturally which help to witness to others the meaning of God's love, grace and charity.*
Well, after hearing a minister criticize this same thing, I decided what it must really mean to be consistent:
to practice what you preach.

It's not about judging someone for their good works, since people won't be equal. If someone murders 100 people compared with someone who didn't, they will never be equally judged because nobody can reverse the damage and death done in the past. if someone has millions of dollars to give away, and someone else is dying and sick and can't give to others, you can't judge people by the works they achieve in the material sense.

What I think it means, if you claim to have faith in good but you do bad. If you claim to have God's love of others, but by your actions you exclude and punish people instead of forgiving and caring that they fix their mistakes, then you aren't living by faith.

It's not about works but CONSISTENCY between words and actions.

That makes more sense, and it also applies to all other ways this passage could be interpreted.

*(Similarly people criticize Baptists and Protestants for teaching that once their sins are forgiven, they don't owe anything else. But I understand that just because we have spiritual forgiveness DOES NOT preclude, erase or negate the debts and damages owed for PHYSICAL wrongs or injustice for which we owe corrections to neighbors affected. So believing "you are saved by faith alone" does not mean just having faith is enough. You still have to act responsibly and pay any penalty or restitution owed for wrongdoing under natural and civil laws. so this interpretation covers all these cases in general.)

It is a Lutheran false doctrine that nobody needs works and that grace is sufficient for salvation. No idea where Luther himself got that crazy notion.

Just a simple single reading of Matthew 25 says it all.

 

[yiostheoy]

Logically it is illogical to debate religion.

Religion is a set of dogmas and doctrines that may not be debated.

Does not matter if you are Catholic, Protestant, or Eastern Orthodox.

If you are debating issues like this then you are in the realm of Philosophy, and Philosophy can only support or deny Deism, definitely not Theism.

 

[onefour1]

Paul wrote to the Ephesians these words:

Ephesians 2:8-10
8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9 Not of works, lest any man should boast.
10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Is is true that no matter what man does of his own will on this earth, none of his actions can save him into the kingdom of Heaven. It is only in and through the grace of Jesus Christ that anyone is saved. That being said, are we not to do good works?

Verse 10 above indicates that it is the will of God that we should walk in good works. In verse 8 above it states that we are saved by the grace of God through faith. This grace is a gift of God. The works we do do not save us. It is only by the grace of God that we are saved. But we must have faith in God before Jesus will grant his saving grace for us to be saved into his kingdom.
Some suppose that since our works cannot save us that we are free to do whatever we wish and in the end we will be saved. This train of thought is detrimental to the soul and is not part of the Gospel of Jesus Christ. For even though our works do not save us, God requires us to do good works of faith before he will bless us with his mercy and grant us his grace. Verse 8 clearly says that we are save by grace through faith. Good works are essential to having faith in God. For this reason the Apostle James wrote:

James 2:14-20
14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
15 If a brother or sister be naked, and destitute of daily food,
16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
17 Even so faith, if it hath not works, is dead, being alone.
18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
20 But wilt thou know, O vain man, that faith without works is dead?

For even though our works do not save us, good works are still required of us by our Lord and it is only by doing good works that we can have a faith unto the receiving of the grace that Jesus offers. Ephesians 2:10 above tells us exactly that:

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

For this reason Jesus, when he began to preach, taught that we should repent. It is through repentance unto good works that we can receive his grace.

Matthew 4:17
17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

 

[onefour1]

Other corroborating verses.

Matthew 5:16
16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Matthew 7:21
21 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.

 

[BulletProof]

What I think it means, if you claim to have faith in good but you do bad. If you claim to have God's love of others, but by your actions you exclude and punish people instead of forgiving and caring that they fix their mistakes, then you aren't living by faith.

It's not about works but CONSISTENCY between words and actions.

There are plenty of stupid people in the world, including those who can't understand "faith without works is dead" doesn't mean that works themselves save. And, on the other side, or those stupid people who can't understand that works are the fruit of faith and they run around whining about legalism in response to anyone with standards that differ from those standards of the world.

 

[Votto]

I had heard it debated, between Catholics and Lutherans/other Protestants,
that the issue keeping them divided has been over "justification."

The way the NonCatholics interpret Catholics is teaching that "works is a condition of salvation" and thus grace isn't free but dependent on man-made conditions, while the Catholics explain no, that's not what they mean. Works FOLLOW from faith, and do not determine salvation but come naturally which help to witness to others the meaning of God's love, grace and charity.*
Well, after hearing a minister criticize this same thing, I decided what it must really mean to be consistent:
to practice what you preach.

It's not about judging someone for their good works, since people won't be equal. If someone murders 100 people compared with someone who didn't, they will never be equally judged because nobody can reverse the damage and death done in the past. if someone has millions of dollars to give away, and someone else is dying and sick and can't give to others, you can't judge people by the works they achieve in the material sense.

What I think it means, if you claim to have faith in good but you do bad. If you claim to have God's love of others, but by your actions you exclude and punish people instead of forgiving and caring that they fix their mistakes, then you aren't living by faith.

It's not about works but CONSISTENCY between words and actions.

That makes more sense, and it also applies to all other ways this passage could be interpreted.

*(Similarly people criticize Baptists and Protestants for teaching that once their sins are forgiven, they don't owe anything else. But I understand that just because we have spiritual forgiveness DOES NOT preclude, erase or negate the debts and damages owed for PHYSICAL wrongs or injustice for which we owe corrections to neighbors affected. So believing "you are saved by faith alone" does not mean just having faith is enough. You still have to act responsibly and pay any penalty or restitution owed for wrongdoing under natural and civil laws. so this interpretation covers all these cases in general.)

The thief who died on the cross beside Jesus was saved and had no time to do any works.

I look at it this way, if you really believe something your works will follow.

 

[onefour1]

The interesting thing about the thief who was on the cross next to Jesus is that Jesus promised him that he would be with him that day in paradise.

Luke 23:43
43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

But is paradise the same as the Kingdom of heaven where God the Father resides?

When Mary saw Jesus 3 days after his crucifixion Jesus said unto Mary:


John 20:17
17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

If 3 days after his crucifixion, Jesus still had not ascended to heaven to be with his Father, then paradise (as mentioned in Luke 23:43) is not the same as the kingdom of heaven.

Here are some interesting verse regard the time Jesus was in the grave:

1 Peter 3:18-20
18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
19 By which also he went and preached unto the spirits in prison;
20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

When did Jesus go and preach to spirits in prison who were disobedient in the days of Noah?

1 Peter 4:6
6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

The prophet Joseph Fielding Smith received the following revelation on this subject:

Doctrine and Covenants 138
1 On the third of October, in the year nineteen hundred and eighteen, I sat in my room pondering over the scriptures;
2 And reflecting upon the great atoning sacrifice that was made by the Son of God, for the redemption of the world;
3 And the great and wonderful love made manifest by the Father and the Son in the coming of the Redeemer into the world;
4 That through his atonement, and by obedience to the principles of the gospel, mankind might be saved.
5 While I was thus engaged, my mind reverted to the writings of the apostle Peter, to the primitive saints scattered abroad throughout Pontus, Galatia, Cappadocia, and other parts of Asia, where the gospel had been preached after the crucifixion of the Lord.
6 I opened the Bible and read the third and fourth chapters of the first epistle of Peter, and as I read I was greatly impressed, more than I had ever been before, with the following passages:
7 “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
8 “By which also he went and preached unto the spirits in prison;
9 “Which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” (1 Peter 3:18–20.)
10 “For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” (1 Peter 4:6.)
11 As I pondered over these things which are written, the eyes of my understanding were opened, and the Spirit of the Lord rested upon me, and I saw the hosts of the dead, both small and great.
12 And there were gathered together in one place an innumerable company of the spirits of the just, who had been faithful in the testimony of Jesus while they lived in mortality;
13 And who had offered sacrifice in the similitude of the great sacrifice of the Son of God, and had suffered tribulation in their Redeemer’s name.
14 All these had departed the mortal life, firm in the hope of a glorious resurrection, through the grace of God the Father and his Only Begotten Son, Jesus Christ.
15 I beheld that they were filled with joy and gladness, and were rejoicing together because the day of their deliverance was at hand.
16 They were assembled awaiting the advent of the Son of God into the spirit world, to declare their redemption from the bands of death.
17 Their sleeping dust was to be restored unto its perfect frame, bone to his bone, and the sinews and the flesh upon them, the spirit and the body to be united never again to be divided, that they might receive a fulness of joy.
18 While this vast multitude waited and conversed, rejoicing in the hour of their deliverance from the chains of death, the Son of God appeared, declaring liberty to the captives who had been faithful;
19 And there he preached to them the everlasting gospel, the doctrine of the resurrection and the redemption of mankind from the fall, and from individual sins on conditions of repentance.
20 But unto the wicked he did not go, and among the ungodly and the unrepentant who had defiled themselves while in the flesh, his voice was not raised;
21 Neither did the rebellious who rejected the testimonies and the warnings of the ancient prophets behold his presence, nor look upon his face.
22 Where these were, darkness reigned, but among the righteous there was peace;
23 And the saints rejoiced in their redemption, and bowed the knee and acknowledged the Son of God as their Redeemer and Deliverer from death and the chains of hell.
24 Their countenances shone, and the radiance from the presence of the Lord rested upon them, and they sang praises unto his holy name.
25 I marveled, for I understood that the Savior spent about three years in his ministry among the Jews and those of the house of Israel, endeavoring to teach them the everlasting gospel and call them unto repentance;
26 And yet, notwithstanding his mighty works, and miracles, and proclamation of the truth, in great power and authority, there were but few who hearkened to his voice, and rejoiced in his presence, and received salvation at his hands.
27 But his ministry among those who were dead was limited to the brief time intervening between the crucifixion and his resurrection;
28 And I wondered at the words of Peter—wherein he said that the Son of God preached unto the spirits in prison, who sometime were disobedient, when once the long-suffering of God waited in the days of Noah—and how it was possible for him to preach to those spirits and perform the necessary labor among them in so short a time.
29 And as I wondered, my eyes were opened, and my understanding quickened, and I perceived that the Lord went not in person among the wicked and the disobedient who had rejected the truth, to teach them;
30 But behold, from among the righteous, he organized his forces and appointed messengers, clothed with power and authority, and commissioned them to go forth and carry the light of the gospel to them that were in darkness, even to all the spirits of men; and thus was the gospel preached to the dead.
31 And the chosen messengers went forth to declare the acceptable day of the Lord and proclaim liberty to the captives who were bound, even unto all who would repent of their sins and receive the gospel.
32 Thus was the gospel preached to those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets.
33 These were taught faith in God, repentance from sin, vicarious baptism for the remission of sins, the gift of the Holy Ghost by the laying on of hands,
34 And all other principles of the gospel that were necessary for them to know in order to qualify themselves that they might be judged according to men in the flesh, but live according to God in the spirit.
35 And so it was made known among the dead, both small and great, the unrighteous as well as the faithful, that redemption had been wrought through the sacrifice of the Son of God upon the cross.
36 Thus was it made known that our Redeemer spent his time during his sojourn in the world of spirits, instructing and preparing the faithful spirits of the prophets who had testified of him in the flesh;
37 That they might carry the message of redemption unto all the dead, unto whom he could not go personally, because of their rebellion and transgression, that they through the ministration of his servants might also hear his words.
38 Among the great and mighty ones who were assembled in this vast congregation of the righteous were Father Adam, the Ancient of Days and father of all,
39 And our glorious Mother Eve, with many of her faithful daughters who had lived through the ages and worshiped the true and living God.
40 Abel, the first martyr, was there, and his brother Seth, one of the mighty ones, who was in the express image of his father, Adam.
41 Noah, who gave warning of the flood; Shem, the great high priest; Abraham, the father of the faithful; Isaac, Jacob, and Moses, the great law-giver of Israel;
42 And Isaiah, who declared by prophecy that the Redeemer was anointed to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that were bound, were also there.
43 Moreover, Ezekiel, who was shown in vision the great valley of dry bones, which were to be clothed upon with flesh, to come forth again in the resurrection of the dead, living souls;
44 Daniel, who foresaw and foretold the establishment of the kingdom of God in the latter days, never again to be destroyed nor given to other people;
45 Elias, who was with Moses on the Mount of Transfiguration;
46 And Malachi, the prophet who testified of the coming of Elijah—of whom also Moroni spake to the Prophet Joseph Smith, declaring that he should come before the ushering in of the great and dreadful day of the Lord—were also there.
47 The Prophet Elijah was to plant in the hearts of the children the promises made to their fathers,
48 Foreshadowing the great work to be done in the temples of the Lord in the dispensation of the fulness of times, for the redemption of the dead, and the sealing of the children to their parents, lest the whole earth be smitten with a curse and utterly wasted at his coming.
49 All these and many more, even the prophets who dwelt among the Nephites and testified of the coming of the Son of God, mingled in the vast assembly and waited for their deliverance,
50 For the dead had looked upon the long absence of their spirits from their bodies as a bondage.
51 These the Lord taught, and gave them power to come forth, after his resurrection from the dead, to enter into his Father’s kingdom, there to be crowned with immortality and eternal life,
52 And continue thenceforth their labor as had been promised by the Lord, and be partakers of all blessings which were held in reserve for them that love him.
53 The Prophet Joseph Smith, and my father, Hyrum Smith, Brigham Young, John Taylor, Wilford Woodruff, and other choice spirits who were reserved to come forth in the fulness of times to take part in laying the foundations of the great latter-day work,
54 Including the building of the temples and the performance of ordinances therein for the redemption of the dead, were also in the spirit world.
55 I observed that they were also among the noble and great ones who were chosen in the beginning to be rulers in the Church of God.
56 Even before they were born, they, with many others, received their first lessons in the world of spirits and were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men.
57 I beheld that the faithful elders of this dispensation, when they depart from mortal life, continue their labors in the preaching of the gospel of repentance and redemption, through the sacrifice of the Only Begotten Son of God, among those who are in darkness and under the bondage of sin in the great world of the spirits of the dead.
58 The dead who repent will be redeemed, through obedience to the ordinances of the house of God,
59 And after they have paid the penalty of their transgressions, and are washed clean, shall receive a reward according to their works, for they are heirs of salvation.
60 Thus was the vision of the redemption of the dead revealed to me, and I bear record, and I know that this record is true, through the blessing of our Lord and Savior, Jesus Christ, even so. Amen.

 

[BulletProof]

The thief who died on the cross beside Jesus was saved and had no time to do any works.

Yes, and the ex-thief on the cross hadn't sinned, and not just because he had no time to sin. Nor did he whine about anyone's alleged legalism.