Alma 33

While part of the same sermon as Alma 32 and 34, Alma 33 often seems quite neglected in comparison. And while Alma 32 and 34 do have quite a few amazing things in them, this perhaps shouldn’t be the case, for if Alma 32 is where Alma encourages his audience to try an experiment by believing the word, and the process by which faith in that word can be built up, it’s in Alma 33 that he describes the content of that word. Thus this chapter probably deserves more attention than it gets, including the brief attention devoted to it in this post. Possible areas of attention include: Zenos’ and Zenock’s words (or indeed, their very existence, and Alma referring to their writings plainly as “scripture”); the way the Zenos quote addresses both questions held by Alma’s audience (namely – by mentioning all the places he prayed – where they can worship, and by reference to the Son, who they should trust in); and the type of the serpent staff in the wilderness, and how we might look upon Christ.

One thing stood out while reading it today, however, which was how Alma himself seems to condense the “word” he wishes the Zoramites to plant into one verse, which does indeed seem to condense the core of the Gospel into one sentence:

If so, wo shall come upon you; but if not so, then cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works.

(Alma 33:22)

This is the word that Alma desires they should “plant” in their hearts, and then nourish by their faith (v. 23), and presumably one we should too, and which will likewise lead us to eternal life. That we too should “cast about” our eyes, and begin to believe on the Son of God, that he came (and will come again) to redeem his people, that he has suffered and died to atone for our sins, and he rose again from the dead, which will bring to pass our resurrection, so that all of us will stand before him, to be judged. This is the very core, that Christ came down to Earth, that he is our redeemer from sin and from death, and that he is our judge and we are accountable to him. If we truly believe these things, I believe Alma to be saying, and exercise our faith in them, that is the message that will transform our lives, and indeed shape our eternal destiny. As I think upon this verse, it seems strange that such a powerful message can be condensed into such few words, and yet thinking upon it, it seems so obvious that nearly all our errors stem from forgetting one of these simple elements.

 

Jacob 6

Several years ago I began a series of posts related to my personal reading of the Book of Mormon, in which I would pick out something that struck me through that read through. As happens, other pressures meant that while I continued reading, the posts stopped just after Jacob 5. I don’t think that’s a complete coincidence considering the approximately 20,000 words that I wrote on that chapter and the surrounding passages, for The Book of Mormon and its relationship with the Bible. At the time it doubtless seemed a tad exhausting, and I certainly felt I’d written a lot about it.

However, it is my conviction that we can always learn more from reading the scriptures, that we can never – except at the perfect day – say we have learned everything from any particular passage, especially since the Lord may well use such passages to teach us things that the human authors never had in mind. And since I’ve always intended to return to the series (and have briefly from time to time) and finish it, that includes those chapters I might have written a lot about elsewhere, like today’s.

There is much that could be said about Jacob 6, especially as it relates to Jacob 5, but what stood out for me today as I read it comes in the very first verse:

And now, behold, my brethren, as I said unto you that I would prophesy, behold, this is my prophecy—that the things which this prophet Zenos spake, concerning the house of Israel, in the which he likened them unto a tame olive tree, must surely come to pass.

That last phrase – “must surely come to pass” – really stood out. Sometimes those things which are prophesied of seem so distant or far off from every day life. But, no matter how long it will take for them to happen, they will be fulfilled. Sometimes that requires waiting longer than thought: when reading this I thought of 3 Nephi 1, where despite being given a time-frame, many thought the time had already passed, and those who still kept faith with the prophecy faced extermination from those who did not. It seems some times that faith in such things is tested to the very brink, and then beyond some. And yet, all such things “must surely come to pass”.

The prophecy that Jacob is referring to here, of course, is particularly about the restoration of Israel, and then the end of the world (v. 2):

And the day that he shall set his hand again the second time to recover his people, is the day, yea, even the last time, that the servants of the Lord shall go forth in his power, to nourish and prune his vineyard; and after that the end soon cometh.

I’ve commented to some people before that the Book of Mormon is principally focused on the gathering of Israel, and the accompanying judgment upon the Gentile nations, rather than the Second Coming itself and those events that immediately precede it (see, for example, Nephi being commanded to leave writing about the latter to John the Revelator in 1 Nephi 14:18-25). And that’s true, but the Book of Mormon does talk about end of the world, and while distinct, the two events are linked: the gathering of Israel and everything accompanying it will be a necessary precursor to the Second Coming that will follow. And while some people have perhaps focused too much on such events, it is at the same time important to keep this in mind. This world – and the culture, and habits, and entertainments and so on built around it – will end. If we want anything we do to be of lasting value, we must build for another.

I’m also slightly intrigued by the mention that the servants of Lord (depicted as the servants of the Lord of the vineyard in Jacob 5) will both nourish and prune the vineyard. It’s easy to see things like the work of the Church, especially in things like missionary work, to be part of nourishing the vineyard (and in Jacob 5 itself, transplanting the various branches about). But what form will the pruning take, and what part will the servants of the Lord play in that?

The Mercy and Justice of God

I find God’s justice and mercy fascinating, not only because he perfectly embodies such qualities, but because we as human beings apparently have such a hard time reconciling them that we are apt to build a more selective image with only one of those qualities. Thus in the 17th century, it seems many were apt to forget God’s love and mercy in favour of his wrath and hatred of sin. Today we seem apt to commit the reverse error: we emphasise God’s love and mercy, but forget his justice and righteousness. In doing so, we not only build up a false image of God, but also diminish the quality of God we do remember. His justice and mercy are linked, for his justice is connected to his love and mercy for those we have sinned against. To paraphrase something I’ve said before, to be merciful without condition to predators is to be merciless to their victims. Hence God’s mercy is conditioned upon repentance. Likewise God’s desire for us to change and repent and follow him is based in his love and his desire for our exaltation: a love that never asks us to change or repent is one that would be content to leave us stuck in mediocrity, one that would ultimately be happy to sit back and watch us be damned.

A particular quote that I feel captures both God’s justice and his mercy was expressed by Joseph Smith. However, I often find it quoted with the second half missing, in keeping with the bias of our current era. So I thought it worth quoting in full:

Our heavenly Father is more liberal in His views, and boundless in His mercies and blessings, than we are ready to believe or receive; and at the same time more terrible to the workers of iniquity, more awful in the executions of His punishments, and more ready to detect in every false way, than we are apt to suppose Him to be.

– Joseph Smith, 18 April 1842

 

Their reward lurketh beneath

Then they say in their hearts: This is not the work of the Lord, for his promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above.

Doctrine & Covenants 58:33

Was just reading this verse today, and was struck by the imagery in the last sentence. It’s not uncommon in literature for something to be described as lurking beneath, although that’s usually literally (beneath the waters) or talking of something hidden, such as unsavoury personality traits (lurking beneath the surface/facade etc). Here, however, you have the notion of a “reward”, which otherwise sounds pleasant, juxtaposed with the threatening “lurketh beneath”, beneath here meaning in hell. In contrast to those rewards offered “from above” (the heavens), the reward beneath lies in wait, ready to pounce on its unwary prey.

Ether 14

Came across the following passage today in my reading:

Nevertheless, Shiz did not cease to pursue Coriantumr; for he had sworn to avenge himself upon Coriantumr of the blood of his brother, who had been slain, and the word of the Lord which came to Ether that Coriantumr should not fall by the sword.

And thus we see that the Lord did visit them in the fulness of his wrath, and their wickedness and abominations had prepared a way for their everlasting destruction.

(Ether 14:24-25)

Several things struck me about this passage that hadn’t before:

  1. Firstly, perhaps the most obvious one (and crucial to what follows) was that Shiz was motivated to kill Coriantumr not simply because Coriantumr had killed his brother, but also specifically because of the prophecy Ether had given to Coriantumr. For whatever reason, it appears that Shiz wanted to falsify the prophecy in the most expedient and bloodiest way possible.
  2. If we keep this in mind, the “and thus we see” that follows takes on more specific meaning. It’s possible to simply connect the following statement (“and thus we see that the Lord did visit them in the fulness of his wrath”) to the preceding accounts of the war and the devastation it inflicted. But the Lord didn’t directly do that. But if we connect it to the immediate preceding statement about Shiz’s desire, then it begins to read a bit differently. Shiz sought to falsify prophecy by killing Coriantumr, and in doing so perpetuated the conflict that brought such devastation upon the Jaredites.
  3. Thinking about this, I thought about the prophecy itself, contained in Ether 13:20-21:

    And in the second year the word of the Lord came to Ether, that he should go and prophesy unto Coriantumr that, if he would repent, and all his household, the Lord would give unto him his kingdom and spare the people—

    Otherwise they should be destroyed, and all his household save it were himself. And he should only live to see the fulfilling of the prophecies which had been spoken concerning another people receiving the land for their inheritance; and Coriantumr should receive a burial by them; and every soul should be destroyed save it were Coriantumr.

    The prophecy Shiz was apparently so animated by was not, in this case, a positive prophecy for Coriantumr. If he and his household would repent, the people would be spared. But they didn’t, and he didn’t (at least at this time). Thus the alternative, that instead the people would all be destroyed, except Coriantumr, who would be buried by another people. The prophecy is thus a warning of destruction. Shiz’s response, however, and the fact that his response helps cause that destruction, makes the prophecy not only a warning, but actually one of the things that provokes that destruction. The Lord’s warning to them also turns out to be an instrument in visiting his wrath upon them.

  4. This makes sense of the last part of Ether 14:25: “And thus we see that the Lord did visit them in the fulness of his wrath, and their wickedness and abominations had prepared a way for their everlasting destruction” (my emphasis). It is the violent response of Shiz and others to that prophecy that actually creates the conditions for its fulfilment. Had they not responded so, it would not have happened. Instead its Shiz’s very attempt to falsify the prophecy that helps bring it about.

Helaman 15

Much of this chapter is a warning for the Nephites, and compares the Lamanites and the Nephites and their prophetic future. It’s typical for those who have not read the Book of Mormon in depth to think that the Book of Mormon is a straightforward account of “good guys” and “bad guys” (such as described by Thomas O’Dea, for instance). I’d wager that most of those who’ve read the book through realise this is not the case, and this chapter is likewise a good instance of that. At first, even while warning the Nephites, it seems to be making that distinction (vv. 3-4):

Yea, wo unto this people who are called the people of Nephi except they shall repent, when they shall see all these signs and wonders which shall be showed unto them; for behold, they have been a chosen people of the Lord; yea, the people of Nephi hath he loved, and also hath he chastened them; yea, in the days of their iniquities hath he chastened them because he loveth them.
But behold my brethren, the Lamanites hath he hated because their deeds have been evil continually, and this because of the iniquity of the tradition of their fathers…

Yet there then comes a significant twist (vv. 4-5, 7):

… But behold, salvation hath come unto them through the preaching of the Nephites; and for this intent hath the Lord prolonged their days.
And I would that ye should behold that the more part of them are in the path of their duty, and they do walk circumspectly before God, and they do observe to keep his commandments and his statutes and his judgments according to the law of Moses.

And behold, ye do know of yourselves, for ye have witnessed it, that as many of them as are brought to the knowledge of the truth, and to know of the wicked and abominable traditions of their fathers, and are led to believe the holy scriptures, yea, the prophecies of the holy prophets, which are written, which leadeth them to faith on the Lord, and unto repentance, which faith and repentance bringeth a change of heart unto them—

Many of the Lamanites have converted, and not only converted, but have genuinely remained faithful. And because of this, they will be blessed (vv. 10-12):

And now, because of their steadfastness when they do believe in that thing which they do believe, for because of their firmness when they are once enlightened, behold, the Lord shall bless them and prolong their days, notwithstanding their iniquity—
Yea, even if they should dwindle in unbelief the Lord shall prolong their days, until the time shall come which hath been spoken of by our fathers, and also by the prophet Zenos, and many other prophets, concerning the restoration of our brethren, the Lamanites, again to the knowledge of the truth—
Yea, I say unto you, that in the latter times the promises of the Lord have been extended to our brethren, the Lamanites; and notwithstanding the many afflictions which they shall have, and notwithstanding they shall be driven to and fro upon the face of the earth, and be hunted, and shall be smitten and scattered abroad, having no place for refuge, the Lord shall be merciful unto them.

Despite future “dwindl[ing] in unbelief”, and despite the afflictions they will suffer, the Lamanites will ultimately be blessed. Again, it’s been commonplace for scholars to fit the Book of Mormon into the context of common 19th century American beliefs about the USA being the new Israel. But (as I discuss in the 3rd and 5th chapters of The Book of Mormon and its relationship with the Bible), the Book of Mormon does not articulate those beliefs: rather it is the descendants of Israel (including the descendants of the Lamanites) who are heirs of the promises attached to Israel, not the Gentile colonists, despite whatever role said colonists may have in being a conduit for the Gospel (much as the Nephites have been here in fact).

So what of the Nephites?

Therefore I say unto you, it shall be better for them than for you except ye repent.
For behold, had the mighty works been shown unto them which have been shown unto you, yea, unto them who have dwindled in unbelief because of the traditions of their fathers, ye can see of yourselves that they never would again have dwindled in unbelief.
Therefore, saith the Lord: I will not utterly destroy them, but I will cause that in the day of my wisdom they shall return again unto me, saith the Lord.
And now behold, saith the Lord, concerning the people of the Nephites: If they will not repent, and observe to do my will, I will utterly destroy them, saith the Lord, because of their unbelief notwithstanding the many mighty works which I have done among them; and as surely as the Lord liveth shall these things be, saith the Lord.

(Helaman 15:14–17)

A fascinating thought struck me while reading this: it seems to suggest that the (future? the “again” seems suggestive) Lamanite “dwindl[ing] in unbelief” could have been outright prevented, had the Lord showed them the same miracles that he did the Nephites. So why didn’t he? Would acting in this way somehow invalidate the purpose of mortal existence (by robbing them of the need to act in faith)? Whatever the answer, however, one thing is very clear, which is that while the Nephites have been favoured, this now turns to their condemnation. The Lamanites would not have gone astray had they been witnessed the same miracles, and when aware of the truth are faithful. The Nephites however have still apostatized. Thus while the Lamanites will be preserved and ultimately blessed, the Nephites face the threat of being “utterly destroy[ed]”.

Shiz versus Coriantumr

A major, but often ignored, theme of the Book of Mormon is the collapse of societies and civilizations. The book concludes by recounting the destruction of both the Nephite and Jaredite civilizations. As I’ve written before, I believe there’s a lot in those accounts that is relevant for the situation we find ourselves in today. There are important differences between the two accounts, however. With the Nephites, they were destroyed by an external adversary, due to their pride, wickedness, and failure to repent despite the mercy the Lord had previously extended to them. While one could see the Nephite-Lamanite divide as a case of polarization, the Lamanites were ultimately spared. In the Jaredite case, however, the conflict was internal, and both sides destroyed themselves in an act of civilizational suicide.

It is perhaps particularly applicable to the social and political climate in which we find ourselves today, that the Jaredites never stopped in their conflict to wonder whether they had any other options. After another period of prolonged conflict, their choices devolve into two: Shiz or Coriantumr. Doubtless there were Jaredites who were exclaiming that everyone must choose, and that it was a binary choice. It was certainly the case that many Jaredites chose their side because of their terror of the other:

And there went a fear of Shiz throughout all the land; yea, a cry went forth throughout the land—Who can stand before the army of Shiz? Behold, he sweepeth the earth before him!

And it came to pass that the people began to flock together in armies, throughout all the face of the land.

And they were divided; and a part of them fled to the army of Shiz, and a part of them fled to the army of Coriantumr.

(Ether 14:18-20)

After all, do you want Shiz/Coriantumr to win? If you don’t choose Coriantumr/Shiz, then all you’re doing is helping Shiz/Coriantumr! At least, many say such things today, and it’s entirely possible that at least some Jaredites said something similar.

Now sometimes there are only a few available choices, and one must try to choose the better one in difficult circumstances. But sometimes, neither choice is correct. Witness Nazism vs Communism on the Eastern front, where two genocidal and evil ideologies faced off, and some choices could be based on but little than “who doesn’t want to kill us right now?” In some cases, there are no good choices. But what would certainly be incorrect in such circumstances is to conclude that, because the other is evil, the other must be good and be embraced. This is a perennial temptation through the ages, a pattern in which we are tempted to accept the evil in one thing merely because it is opposed to another evil thing. As C. S. Lewis puts it in Mere Christianity:

[The Devil] always sends errors into the world in pairs – pairs of opposites. And he always encourages us to spend a lot of time thinking which is the worse. You see why, of course? He relies on your extra dislike of the one error to draw you gradually into the opposite one.

The Jaredites became so consumed with their hatred for the other side, they never considered that they didn’t have to choose a side, and that by choosing a side, they would end up destroying both sides. But that was the result of their decisions, even over the heads of their leaders. In perhaps the most interesting part of the account (and one I’ve discussed before), we learn that Coriantumr, though he had rejected repentance earlier, had begun to regret that when faced with the destruction that was happening, and went as far as offering to “give up the kingdom for the sake of the lives of the people” (Ether 15:3-4). Shiz demands Coriantumr’s life as well. It’s possible that Coriantumr rejected that, but any response of his is not recorded. Instead we read (Ether 15:6):

And it came to pass that the people repented not of their iniquity; and the people of Coriantumr were stirred up to anger against the people of Shiz; and the people of Shiz were stirred up to anger against the people of Coriantumr; wherefore, the people of Shiz did give battle unto the people of Coriantumr.

The resumption of hostilities – the final resumption that will conclude in the death of every combatant save Coriantumr – is thus ascribed not to Coriantumr’s reply, or even Shiz’s bloodthirstiness, but to the anger of “the people” of both sides. The people of Coriantumr himself were prepared to keep killing and dying in his cause, even if he himself was prepared to concede at least his position to spare the people.

The only other individual, save Coriantumr, who survived was Ether, who did not pick either side. Yet it was Ether’s legacy – his writings – that continued, which survived the destruction of his whole civilisation and which were preserved for future civilisations to come. It was Ether who ultimately made the most difference, and did the most good, by not choosing either side, but by choosing something higher.

We live in an age in which political and cultural rivals and opponents are increasingly regarded as evil and are called enemies, in an age in which we are increasingly told we must pick a side, and in which increasing numbers are embracing extremism out of fear and hatred of others. This is a familiar account, and one that may well have a similar result. The leap towards violence seems so much smaller once one is dealing with enemies rather than mere opponents you might disagree with. Yet whatever the wider society does, we do not need to embrace evil to fight evil. We can reject such a binary choice. We can choose differently. We can choose higher.

“Be not troubled”

I am somewhat amused to see that people are now looking at my “Trump will not save you post”. It’s a tad late now!

As I’ve mentioned before, the US election was in many respects lost some time ago, when it became the Alien vs Predator election. However, as I happened to mention on Facebook today, I actually feel completely calm at the latest turn of events (although I am disappointed Utah ultimately voted for Trump). This is not because I believe bad things won’t happen. In fact I’ve repeatedly posted about how they will. I also believe the scriptural warnings I mention here in the Book of Mormon are especially relevant.

But as I stated on Facebook, its those same warnings that paint a bigger picture. There are certain things that must happen, to pave the way and make room for things – including good things – that are to come. And so I feel reassured when I see prophecy unfold, even if it foretells unwise choices and unfortunate events in the short term, because it shows a greater hand is involved. Human nations and civilisations may and will crumble, and politics won’t save anyone, but the human soul and divine promises are eternal. God will not save certain nations from their mistakes, but he will deliver the faithful and those who seek to do right.

On a personal and selfish note, I’d like to thank the American electorate for making the third and fifth chapters of my thesis much more relevant. 🙂

O ye fair ones

Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing.

(Mormon 8:35)

I am driven to read and understand the Book of Mormon and the other scriptures for a number of reasons. Doing my doctoral thesis on the topic is part of that. But more importantly than this – and a major part of the reason I’ve been willing to spend years on this in the first place – is the fact that I’ve had a spiritual witness that it is scripture, that it is the word of God. As such I know that they contain principles of eternal worth, as well as things that are prophetically relevant to our present day.

And, as I’ve mentioned before, there are parts of the Book of Mormon that I believe have never been more relevant than they are today. While part of the message of the Book of Mormon is one of hope and deliverance for scattered Israel (including the descendents of the Lamanites), that deliverance is coupled with the promise of judgment upon the proud, the wicked and the Gentiles that have oppressed them:

For behold, saith the prophet, the time cometh speedily that Satan shall have no more power over the hearts of the children of men; for the day soon cometh that all the proud and they who do wickedly shall be as stubble; and the day cometh that they must be burned.

For the time soon cometh that the fulness of the wrath of God shall be poured out upon all the children of men; for he will not suffer that the wicked shall destroy the righteous.

Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire.

(1 Nephi 22:15-17)

I’ve likewise discussed before how this warning applies particularly to the Gentile nations of the West, and especially to the United States. The accounts of the destruction of the Nephites and afterwards (in the book, earlier chronologically) the Jaredites are there not just because they’re part of the story, but as dire warnings of what we risk. They’re in the book so that “ye may learn to be more wise than we have been” (Mormon 9:31) and “that ye may know the decrees of God—that ye may repent, and not continue in your iniquities until the fulness come, that ye may not bring down the fulness of the wrath of God upon you as the inhabitants of the land have hitherto done” (Ether 2:11).

 

“Be more wise than we have been”

One could examine both the fall of the Nephites and that of the Jaredites at length, but even just a few of their salient features are striking. The Jaredites destroyed themselves in the last of a constant series of civil wars. And while many of those civil wars can be laid at the feet of ambitious princes (it appears it was the custom for the youngest son to inherit, which would promote strife between older sons who could be disinherited and their fathers), at the end it was the communal will of the people that pushed them on into mutual annihilation. Coriantumr, that last and complicated king of the Jaredites, had grown to regret his failure to repent, and offered to “give up the kingdom for the sake of the lives of the people” (Ether 15:3-4). His opponent Shiz demanded Coriantumr’s own life, but we don’t even hear of Coriantumr’s response; rather it is “the people”, both of Coriantumr and Shiz, who were “stirred up to anger” (Ether 15:5-6). It is because of “the wilfulness of their hearts, seeking for blood and revenge” that the Jaredite people perished (Moroni 9:23).

Our account of the Nephites is explicitly censored by our chief witness (Mormon 2:18), but enough slips through (especially in unedited passages like Moroni 9) to provide a sufficient picture. The Nephites faced an external enemy, the Lamanites, who by this stage were prepared to commit atrocities such as human sacrifice (Mormon 4:14). Yet despite this outer peril, it was not this which destroyed the Nephites. “Because of the hardness of their hearts the land was cursed for their sake” (Mormon 1:17), and they sorrowed, not because they were penitent but because “the Lord would not always suffer them to take happiness in sin” (Mormon 2:13). They “did curse God, and wish to die”, though “they would struggle with the sword for their lives” (Mormon 2:14; perhaps we might the latter admirable, yet that is perhaps a sign of how far we have fallen). In but “a few years” they became “strong in their perversion”, “brutal”, “without principle and past feeling” and “their wickedness [did] exceed that of the Lamanites” (Moroni 9:12, 19-20).

But perhaps the most crucial turning point came after a ten year truce and the resumption of the war. Lead by Mormon, the Nephites defeated several attacks. Their response was fateful:

And now, because of this great thing which my people, the Nephites, had done, they began to boast in their own strength, and began to swear before the heavens that they would avenge themselves of the blood of their brethren who had been slain by their enemies.

And they did swear by the heavens, and also by the throne of God, that they would go up to battle against their enemies, and would cut them off from the face of the land.

And when they had sworn by all that had been forbidden them by our Lord and Savior Jesus Christ, that they would go up unto their enemies to battle, and avenge themselves of the blood of their brethren, behold the voice of the Lord came unto me, saying:

Vengeance is mine, and I will repay; and because this people repented not after I had delivered them, behold, they shall be cut off from the face of the earth.

(Mormon 3:9-10, 14-15)

The Nephites fell because of their pride (Mormon 8:27, D&C 38:39), because rather than repent of their sins they desired to avenge themselves upon their enemies, and in so doing so violated God’s commandments (including those restricting warfare) wantonly. “Every heart was hardened, so that they delighted in the shedding of blood continually” (Mormon 4:11), and consequently the Lord’s spirit ceased to strive with them (Mormon 5:16), and when that happens “then cometh speedy destruction” (2 Nephi 26:11).

 

“I speak unto you as if ye were present”

How can one miss the meaning of these passages? Mormon and Moroni write with one eye on their past and present, but always with one eye to the future they are seeking to warn. For the Gentiles too face the same fate unless they repent:

And then, O ye Gentiles, how can ye stand before the power of God, except ye shall repent and turn from your evil ways?

Know ye not that ye are in the hands of God? Know ye not that he hath all power, and at his great command the earth shall be rolled together as a scroll?

Therefore, repent ye, and humble yourselves before him, lest he shall come out in justice against you—lest a remnant of the seed of Jacob shall go forth among you as a lion, and tear you in pieces, and there is none to deliver.

(Mormon 5:22-24)

I have watched the US Presidential campaign with intense concern. On one side there is the increasing madness on the campuses and the anger expressed by those who claim to seek “social justice” even as they detach themselves from any concepts of objective truth. On the other, I have watched as people have embraced a figure who appears to reject every principle they claim they embraced, a man who is an inveterate and pathological liar and one who has boasted of his adulteries. I have seen that candidate advocate torture and insist he will order war crimes, and his ratings go up. I have heard even worse from some of his supporters, many of whom (even those who aren’t actual Nazis) embrace a proto-fascism. I have seen and read many of his supporters talk of their “anger”, their desire for vengeance on their perceived enemies, and their belief that everything – including any kind of moral principle – comes second to raw power and making America “great” again.

It is perhaps little surprising that the word of God says of the latter days that “at that day shall he [the devil] rage in the hearts of men, and stir them up to anger against that which is good” (2 Nephi 28:20). I have felt that temptation myself as I have seen these things. But anger and pride will destroy us, as they destroyed the Nephites who sought to make Nephitia great again.

One cannot establish justice – any justice – without truth. One cannot make a nation truly great unless you also seek for it to be good, a principle understood by at least some patriots of old. Yet these seem little understood now. On the right, a few voices still speak out speaking against Trump. My respect for those voices – figures such as the Bush clan, Mitt Romney, Senator Ben Sasse or political commentators such as Jonah Goldberg – has increased significantly. But they seem increasingly lonely as much of the ‘base’ and political establishment fall in line, and they are vilified as “evil”; truly we live in an age in which men “call evil good, and good evil” (Isaiah 5:20). Our societies are embracing evil.

I cannot claim to know with perfection what the future brings, but I am pessimistic as to the future of the United States and the West as a whole. I believe events like this present election have been a test, and a test that collectively is being failed. But I also believe there is an individual test here, and where people stand on many of these things will be remembered and accounted for. I have been very glad to see that many Latter-day Saints have rejected the siren song of Trumpism, and I hope Utah and other places continue to do so. For those members who I have seen embrace Trump’s campaign, who I have seen express the view that all acts are acceptable in warfare because the only thing that matters is winning, and who have embraced a campaign built on national aggrandizement without principle, I hope that they look again upon the Book of Mormon. I hope they look and see an all too familiar path and turn away from it, because to support these things is to pull down the wrath of God upon ourselves.

There may be little hope for the West as a whole. All civilizations are ultimately mortal. Yet there is still hope, and always is, for the souls within, which are truly eternal, and so we must continue to labour (Moroni 9:6). But this is a period in which – in many different ways – those souls will have to choose, and many of those choices will have eternal significance, regardless of where the rest of society goes. There is also a work that perhaps we should now turn to with increasing seriousness and determination, namely the work of building Zion; something, which should now be apparent, which is not the culmination of the West but its replacement. I plan to turn to that sometime in the next couple of posts. In the meantime, however, one can perhaps still mourn for the tragedy of where our civilization is and where it appears to be going. In Mormon’s words:

O ye fair ones, how could ye have departed from the ways of the Lord! O ye fair ones, how could ye have rejected that Jesus, who stood with open arms to receive you!

Behold, if ye had not done this, ye would not have fallen. But behold, ye are fallen, and I mourn your loss.

O ye fair sons and daughters, ye fathers and mothers, ye husbands and wives, ye fair ones, how is it that ye could have fallen!

But behold, ye are gone, and my sorrows cannot bring your return.

(Mormon 6:17-20)

The fulness of wrath and the voice of the people

It is a matter of surprise to me, that many people – who believe the Book of Mormon to be scripture, believe it was written for our day and read it regularly – never ask themselves as to why it spends so much of its time describing the death of civilizations.

The Book of Mormon itself, as far as I read it, is quite plain on the matter:

And he had sworn in his wrath unto the brother of Jared, that whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them.

And now, we can behold the decrees of God concerning this land, that it is a land of promise; and whatsoever nation shall possess it shall serve God, or they shall be swept off when the fulness of his wrath shall come upon them. And the fulness of his wrath cometh upon them when they are ripened in iniquity.

For behold, this is a land which is choice above all other lands; wherefore he that doth possess it shall serve God or shall be swept off; for it is the everlasting decree of God. And it is not until the fulness of iniquity among the children of the land, that they are swept off.

(Ether 2:8-10)

And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed—unto the pouring out of the Holy Ghost through me upon the Gentiles, which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel.

And they shall be a scourge unto the people of this land. Nevertheless, when they shall have received the fulness of my gospel, then if they shall harden their hearts against me I will return their iniquities upon their own heads, saith the Father.

(3 Nephi 20:27-28)

And I say unto you, that if the Gentiles do not repent after the blessing which they shall receive, after they have scattered my people—

Then shall ye, who are a remnant of the house of Jacob, go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver.

(3 Nephi 20:15-16)

And this cometh unto you, O ye Gentiles, that ye may know the decrees of God—that ye may repent, and not continue in your iniquities until the fulness come, that ye may not bring down the fulness of the wrath of God upon you as the inhabitants of the land have hitherto done.

(Ether 2:11)

Wo be unto the Gentiles, saith the Lord God of Hosts! For notwithstanding I shall lengthen out mine arm unto them from day to day, they will deny me…

(2 Nephi 28:32)

Behold, the sword of vengeance hangeth over you…

(Mormon 8:41).

I believe that’s pretty clear.

 

On a not unrelated note: it is to be Trump versus Clinton. I’ve made my views on that clear. Lest this be construed as anti-US triumphalism, it is not. I don’t see us heading anywhere better. And all civilizations perish. But the United States is presently the centre of Western civilization, the imperial metropole. It used to aspire to being “a shining city on a hill”. It had become instead a great and spacious building without foundation, and its prophetic fate in the Book of Mormon is clear. And the tragedy is that many people have chosen this. Some unwittingly, some out of lack of wisdom or prudence. But they have chosen it.

It is the people who have chosen to pitch a corrupt and unprincipled dynast against a boastful, lying, fraudulent philander who openly talks of violating the US constitution and ordering the US military to commit war crimes. In the words of H. L. Mencken, “Democracy is the theory that the common people know what they want, and deserve to get it good and hard.” It is the people who have brought this upon themselves, and the people who will ultimately suffer. Trump’s campaign may have lied, but it is his supporters who have embraced those lies, who have ignored all truth to contrary and ignored the demands of conscience in favour of vengeance and pride. Trump’s campaign has been a morally corrosive campaign for a morally corrupt people.

And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land.

(Mosiah 29:27)

And if they perish it will be like unto the Jaredites, because of the wilfulness of their hearts, seeking for blood and revenge.

(Moroni 9:23)