Book Review: Enos, Jarom, Omni: a Brief Theological Introduction

 Book Review: Enos, Jarom, Omni: a Brief Theological Introduction, by Sharon J. Harris. Published by the Maxwell Institute.

This is the 4th book in a series on the Book of Mormon. You can find my previous reviews here: 1 Nephi, 2 Nephi, Jacob. The Maxwell Institute is focusing this series on modern theology/philosophy, and using new religious/scholarly methods to peek into the minds and writings of the authors of the Book of Mormon, showing us other ways to apply the writings of the Book of Mormon to our own modern lives.

Sharon J. Harris is an assistant professor of English at BYU.

Sharon J. Harris takes a shot at dealing with concepts hiding in these "itty bitty books." They are small books, especially Jarom and Omni, and many of us tend to rush past them to get to the deep doctrinal teachings of King Benjamin in Mosiah and the war stories in Alma. However, Harris gives us a reason to pause for a few moments and consider what exactly is happening in these centuries that are covered within just a few verses.

The book is divided into three chapters: Enos, Jarom and Omni. Each of these chapters are then subdivided into various concepts that Harris wrings out of the text.

In Enos, she notes the time frame given for Enos and his father Jacob-almost 180 years from the time Lehi left Jerusalem to the time Enos wrote down his experience. This means that Jacob must have born Enos later in his life, perhaps in his 70s or 80s, and Enos also lived into his 80s. When Jacob's words sunk into Enos' mind, bringing him to pray, even as a young man, his father probably had been dead for several years.

Harris notes other interesting points that can be found in Enos. One concept that I completely missed in my 70+ times reading the Book of Mormon, is the idea of kenosis. Kenosis, or its verb form (kenoo, empty out, in Greek) is only found once in the Bible: Philippians 2:5-8. In the context, Jesus did not see it as a bad thing (robbery) to be equal with God. For him to do this, Jesus had to empty himself of all his godly power and become mortal, in order that he could be filled with greater Godly power.

Harris suggests that we see a form of kenosis happening with Enos. For him to receive a remission of his sins, he must empty himself of all his sins, fears, preconceptions, etc. In spending the entire day in prayer, he is able to totally empty himself of the world. In doing so, God was then able to fill Enos with something different: godliness. Enos now has a new view of the world, where he not only is able to pray for his friends and family (the Nephites), but also for his feudal enemies. Suddenly, with the promise of God to preserve the sacred records to someday come to the Lamanites (the Nephites having been destroyed as a people in Enos' future), the Lamanites become his "brethren."

 "Only that which is whole or complete can fully empty itself. Being whole is a necessary precondition of emptying in this saving, glorifying way. In Enos's account, as we've seen, he writes these activities back to back--his soul was made whole, and then he poured his whole sould out (see Enos 1:8-9). In what sounds like a tongue twister, Enos could not pour out his whole soul until his soul was whole." (p 30)

First we must empty ourselves of those things that impede our spirituality. Once forgiven of our own sins, or made whole, then we can empty ourselves in seeking blessings for others.

The book shows us the struggle Nephite prophets and people went through, struggling to deal with a Catch 22: the Lamanites were mortal enemies, yet with those same enemies came the promises of having the Lehite family restored in the latter days. For Enos, he struggles with this dichotomy: he prays, emptying himself, for Lamanites as his brethren, yet later speaks of them as blood thirsty, filthy animals, who sought the destruction of his brethren, the Nephites.

With the concept of Enos and kenosis comes the thought: what must I do to empty myself of all my misconceptions, prejudices, jealousies, fears, worries, temptations, sins, and worldly desires? Is this something that is done once, or many times within a lifetime? Then, once emptied and made whole, what do I do with that newfound spiritual strength? Perhaps this is one of the greatest pearls I gained out of Harris' book. My view of myself and the world will not be the same.

With Lamanites as the long-term salvation for the Lehite promises, Harris asks us:

"Let's think about the present. Who feels like your enemy? The person who makes fun of your child? The unreasonable neighbor? An ex? A co-worker out to get you? The one who lies and still gets prominent church callings? Or, who as a group seems to be against everything you stand for? Socialists? Democrats? Republicans? Libertarians? Pro-choice advocates? Pro-lifers? Environmentalists? Feminists? Preppers? Neo-Nazis? Globalists? Pornographers? Suburban racists? To put it in Mormon's terms, which manner of -ites? Whoever they are and in whatever ways they are dangerous or destructive, would you engage in a spiritual wrestle over a long period of time to secure blessing for them and their descendants? Enos's experience suggests that the same people we view as antithetical to our ideals could ultimately play a key role in our salvation." (p 37)

Wow! That's a lot to take in, especially as a Libertarian in a divisive election year!

In the Book of Jarom, Harris notices something that is not there.

"In Jarom's text, then, let's take a look at an important omission, something Jarom does not pass down. Jarom is the first writer of the small plates not to use the word, "filthiness."" (p 51)

She explains that, beginning with Nephi's Vision of the Tree of Life, prophets have seen filthiness. Nephi saw Laman and Lemuel standing at the head of a river, which he termed as "filthy." Later, Nephi, Jacob and Enos would all consider the Lamanites filthy. According to Harris, this is one way in which the Nephites developed a bias against the Lamanites. They viewed them as filthy in order to make them undesirable and the "Other." Once turned into sub-humans, Nephite discrimination against Lamanites was easily justifiable. Harris suggests that we tend to de-humanize groups of people in our own day, calling them "filthy" in our own way. It isn't a temporary situation, in the view of the Nephites, the Lamanite filthiness was a state of being.

Jacob will compare Nephite sins to the Lamanites, calling them more filthy than the Lamanites due to their sexual sins and pride. Jarom, however, leaves such name calling out. He notes their sins, but doesn't hold this as a systemic issue for the Lamanites. Instead, Harris notes that Jarom and the other prophets were continually raging at the Nephites to repent. They were only too quick to return to serious sin, no cleaner nor filthy than the Lamanites. Meanwhile, most Nephites

"...could see Lamanite waywardness as confirming the prophecies and as evidence of their own righteousness and superiority." (p 60)

The book recognizes that as we read the Book of Mormon, many Latter-day Saints favorably compare themselves with Nephites. Harris takes this a step further for us. If we compare ourselves with the Nephites, does that include their times of wickedness? Their embracing Gadianton robbers? Their final destruction? Harris notes that this is a sobering thought. It is.

Harris covers several more ideas from the 3 books. One of her last thoughts that intrigued me was the idea that Jarom and the writers in Omni lived in the "middle" age. They didn't have the excitement of escaping Jerusalem with Lehi, nor the exhilaration of touching the wounds in the resurrected Jesus' feet. Instead, they dealt with a middle period of time, in between the creation of the Nephite people, and the coming of Christ in power. Still, Jarom and the prophets prophesied of Christ as if he had already come, even though his coming was afar off.

Today, we also live in a middle period. We are exactly 200 years past the First Vision. No one is alive that knew Joseph Smith or Brigham Young. None of us experienced the dedication of the Kirtland, Nauvoo or Salt Lake Temples. Nor have we seen the coming of Christ in glory for the 2nd Coming. As with Jarom, we too, are in the middle. Harris then asks, what are we doing with our precious time? Have we settled in comfortably, or are we striving and preparing for that coming age. Do we work and live as if Christ has already come? As if Zion was already established?

As you can see from these few examples, there's a lot packed into these "itty bitty books." Are you ready to have your understanding of the Book of Mormon expanded? Then take a look.

 

Available now:

Maxwell Institute: https://mi.byu.edu/brief/

 Amazon: Enos, Jarom, Omni

Come Follow Me: Helaman 1-6

 Come Follow Me: Helaman 1-6

 

In his book, “An Other Testament”, Joseph Spencer explains the gradual deterioration of both Nephite politics and religion. Beginning with the second Nephite king after Nephi, we find that issues of pride and sexual conquest become issues of religion and possibly politics, as it reflects the problems we later find with King Noah and his priests.

Nephite politics began with descendants of Nephi as the kings of the nation.  When King Mosiah II encountered Zarahemla and the Mulekites, major changes entered into the story.  Mosiah finds there are now others who claim the right to rule, such as Mulekites descending from King David and the Jaredite remnants among them descending from Jared.  

Mosiah saw the need to change the government to judges.  This allowed for elections among the lower judges, but retaining the main power by having the chief judge (initially always a descendant of Nephi) selected by appointment.  This system would work until the chief judgeship fell into others’ hands.

We find that the religion also changed over time.  Where the priests originally were under charge of the king, we now find the chief judge and the high priest became separate entities.  We see the religious followers falling into sin: pride, contention, and violence against others.

The steady decay of both government and religion is evident, even as Alma, Helaman, and others try to fix them.  The periods of good government and religion become shorter and shorter, while the periods of apostasy and evil increase.

While Alma the Younger and Helaman the Elder saw a period of rebellion, where attempts were made to destroy the faith (Korihor), and overthrow the government (Amalickiah), the works of evil move on to a new method: the Gadianton Robbers.

By the time we are introduced to Kishkumen and Gadianton, their clandestine group became so powerful that it included one of the sons of governor/chief judge Pahoran.  With his passing, three of his sons seek the judge seat.  While they are all descendants of Nephi, this seems to be the first time an election is required.  The election goes to Pahoran II, and his brother Pacumeni supported him.  On the other hand, Paanchi sets out to assassinate his brother with the help of his secret band. We will find that such intrigue was done by the Jaredites long before, and now we see that the tradition continues.  Once assassination of the chief official occurs, all the standard rules are tossed out.

The Gadianton band was both a political and religious organization.  They believe in God, as we read, “they all entered into a covenant, yea, swearing by their everlasting Maker, that they would tell no man that Kishkumen had murdered Pahoran” (Helaman 1:11).  They believe in God, and make their oaths accordingly.  The intensity of their beliefs are such that they believe murder is approved by God when necessary.  Perhaps this is their interpretation of Nephi’s slaying of Laban in secret, used to justify their own actions?  

As it is, we could view them as an ancient Ku Klux Klan society, where they consider their actions approved of God. A century ago, the Klan saw it appropriate to use terror, such as burning crosses on people’s lawns, and even hanging black people from trees as an example to others.  Sadly, when we look underneath the white hooded robe of the KKK, we often find men that went home to their nice families and ate dinner, attended church on Sunday, and served the local charity.  In the 1920s, the KKK had their heyday in Indiana. Upwards of ⅓ of the men in Indiana were Klansmen, and they succeeded in electing one of their own as governor. Woodrow Wilson supported them, re-segregating the military, and allowing them to literally get away with murder.

While Gadianton’s clan were forced to flee when Kishkumen fails to assassinate Helaman, we will later see their power increase until they also have members as chief judge among the Nephites.

Gadianton and his Robbers

“And behold, in the end of this book ye shall see that this Gadianton did prove the overthrow, yea, almost the entire destruction of the people of Nephi” (Helaman 2:13).

So powerful will this secret combination become, that Mormon tells us that it will eventually absorb the entire Nephite nation, and destroy them.  The secrets and combinations of the Gadiantons will soon spread forth, engulfing the entire Nephite and Lamanite nations.  They will first become so powerful that they will become a third nation in the land, contesting for power from both Nephites and converted Lamanites.  In the end, the Robbers win.

Who was Gadianton?  From his name, we can determine he was descended from a Mulekite/Jaredite family.  The “ianton” suffix was used by the Jaredites, and only appears among the Nephites after King Mosiah I discovered Zarahemla. Gadianton's secret practices are the same ones used by Jaredites long before (Ether 8).  

In Ether 8 Akish is enticed to assassinate the king.  That his name is similar to Kishkumen, (also an assassin) is not a coincidence. The name “Kish” is obviously a Jaredite name as well.  The wicked Jaredite clan also swear by “the God of heaven” in establishing their oath.  This secret combination  also lead to the destruction of the Jaredites as a nation.

Population Issues

In Helaman 3, we find that over-population became a serious issue.  With over-population, many people had to leave the land of Zarahemla and seek other lands to develop.

Among the ancient Mayan people, their methods of agriculture required major movements every few generations.  The jungles may seem fertile, but they aren’t.  Generally, all the soils are poor for agriculture, with most of the nutrients in the trees, brush and undergrowth.  Mayans would clear an area and farm it until it became infertile, then clear another area near the city.  Eventually, the fertile lands would be so far from the city, they were forced to move, often leaving an area abandoned for generations.

Over-population tends to increase crime and other problems.  As resources shrink and the population increases, there is ever more competition to maintain a standard way of life.  Such over-population causes inner city blight, stress on the family unit, over-crowding, stress on resources, etc.  Gangs arise to replace the family unit, and sometimes even become the political, religious and law of the land.  So it was in the days of Helaman, forcing a massive exodus of many people to the land northward.  It was time to move to the suburbs.

Such crowding today leads to the decimation of civilization in many of our cities.  Chicago has hundreds of thousands of gang members throughout the city.  Half of those in prison today are incarcerated on drug-related crimes.  The family’s destruction began in the inner-cities and now moves to suburbs as they also become crowded.

From the Chaos of War comes Conversion and a New Creation

With the death of Helaman, the judgment seat goes to his eldest son, Nephi. Chief captain of the Nephite army, Moronihah, finds himself having a major war, as dangerous as the wars his father Moroni encountered.  Because of the divisions and events occurring, the land of Zarahemla is lost to the Lamanites.  Only after much effort is Moronihah able to regain half the original Nephite lands. Obviously, the Lamanites are also struggling with over-crowding and have little choice but to militarily take over new lands - something often occurring in Mayan history.

As did Alma, Nephi gave up the judgment seat in order to preach.  He and his brother Lehi went forth preaching the gospel, hoping it would bring repentance and a restoration of the promised land to the Nephites.

In Helaman 5, we see that their father counseled them, explaining why they received the names of their first forefathers in the land.  Helaman seeks a restoration of the original glory of the Nephite people, both politically and religiously.   They first preached unto the Nephites, hoping for them to repent, and had good success.  Only once the Nephites were back on the right path, did Nephi and Lehi enter into the land of Zarahemla.  Here they sought two purposes: to religiously bring the dissenters and Lamanites in the area to repentance (religious), and to hopefully have the land restored to the Nephites (political).  Finally, they went to the land of Nephi - the original land of their forefather Nephi.

Being cast into the same prison that the sons of Mosiah were cast into, we see a connection.  Ammon and his brethren converted a large portion of the Lamanites.  These became very faithful people, burying their weapons of war as a covenant of peace.

Now, with Nephi and Lehi, an even larger conversion occurs among the Lamanites, beginning in this same prison.  As their forefathers Lehi and Nephi saw the Vision of the Tree of Life and the light and power of God, these brothers will now experience the power of God, as well.  Heavenly flames engulf them but do not harm them.  The Lamanites watching them are amazed and terrified so they cannot move.

Even as the previously converted servant Abish helped the Lamanites believe in Ammon several generations before, so now Aminidab (a Nephite dissident) will be the key to leading the Lamanites to the light. Both represent the special guide to those seeking a spiritual experience.

A voice speaks to the Lamanites and Nephite dissenters. They hear the voice three times, a special number in angelology.  Later, the Nephites will hear God’s voice three times before the resurrected Jesus descends to them (3 Ne 11).  In this same vein, this is their special experience with Nephi and Lehi.

Seeing Nephi and Lehi’s faces as those of angels suggests a few things.  First, they are transfigured before God, even as Moses on Sinai or Abinadi before Noah having faces that shone brightly and that frightened those around them.  Aminidab leads the Lamanites to look upon Nephi and Lehi, even as the brothers look into heaven speaking with God.  Seeing their glowing faces prepares them to be taught by angels. Once just a lowly prison, it now becomes a holy place.  In LDS terms, the Lamanites are having a temple experience - returning into the presence of God and his divine council of angels.  

Even as their forefathers Lehi and Nephi experienced the Vision of the Tree of Life, a symbol of the temple endowment, we now see something similar going on here. Father Lehi and Nephi had spiritual guides through their experience.  Aminidab was the guide for the Lamanites. As father Lehi recalled wandering through mists of darkness, now the Lamanites find themselves in those mists as well. As father Lehi prayed for the darkness to leave, so the Lamanites also cried to the Lord, whereupon the darkness leaves them.  Lehi’s partaking of the fruit of the Tree of Life fills him with joy.  The Lamanites are surrounded by the holy flames as Nephi and Lehi walk among them. They also are filled with unspeakable joy.

Nephi explained that by the power of the Holy Ghost, angels spoke (2 Ne 32:2-3).  Now, Nephi, Lehi and the Lamanites are filled with the Holy Ghost and speak with the tongues of angels.  They all saw the heavens open and angels descend, even as Lehi saw in his first vision (1 Nephi 1).  They have been invited to join the divine council of angels, even as father Lehi was centuries before.

Conclusion

We see two different groups of people in this lesson: Gadiantons and Divine Beings.  Those who follow Gadianton believe they are doing God’s work, even as they murder and rob.  Such leads eventually to utter destruction.

The converted Lamanites found out that such was not God’s way.  God would have all of us humble ourselves to our knees, cry unto the Lord, and turn ourselves towards the true light.  In doing so, we will be filled with the Holy Spirit, speak with the tongue of angels, and be invited to join the divine council of God.

Bibliography

“An Other Testament”, Joseph Spencer: https://scholarsarchive.byu.edu/mi/8/

 

Come Follow Me: Alma 53-62

 The sons of Helaman

The Ammonites, those Lamanite converts that swore to never take up weapons of war again, were ready to break their covenant of peace, in order to help rescue the Nephites.  The prophet Helaman, however, would not have them break their covenant.  Instead, a different solution was brought forth.  The children had not made the oath to bury their weapons of war.

Note here that the Ammonites could not really be called pacifists, as they are willing to recognize the necessity of arms to defend oneself and home, nor had they taught their children to refuse to fight. But their covenant was instituted for a higher and different purpose.  When they were Lamanites, they were divided and continually sought to get gain and power over one another.  Of the incident of Ammon and the conversion of Lamoni, Brant Gardner explained that it fit nicely in with Mayan culture.  The king struggled to maintain his power, while others subtly awaited the moment to overthrow him.  One method to weaken the king was to scatter his flocks, which represented wealth and power to those who not only owned flocks, but could afford servants to watch over the flocks.  Any misstep on the matter by the king could lose him his throne, as power hungry enemies were involved in the scattering of the flocks, who had access to the king’s court.

When Jesus visited the Nephites, he noted two doctrines: the doctrine of Christ and that of Satan.  

“26 And then shall ye immerse them in the water, and come forth again out of the water.
27 And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one.
28 And according as I have commanded you thus shall ye baptize. And there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been.
29 For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another.
30 Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away.
31 Behold, verily, verily, I say unto you, I will declare unto you my doctrine.
32 And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me” (3 Nephi 11:26-32).

Satan’s doctrine is contention.  He seeks that all mankind be in disarray, contending one against another, even as Lamoni and the Lamanites, prior to conversion.  The Doctrine of Christ, however, is the opposite of Satan’s doctrine. It is a doctrine of unity, of being one.  I won’t go into the details of how we are to become one here, but will discuss it when we study 3 Nephi 11.  For now, it is enough to know that “Being One” is the number one thing in Christ’s doctrine.

Imagine a warlike people laying down and burying their “weapons of war, for peace” (Alma 24:19). Rather than following the doctrine of contention, seeking to get gain, destroy, and eliminate one’s enemies, the Lamanite converts now sought to be one.  Together they would make a covenant that they would not break, even in times of desperate war.

Yet, they also would not leave the Nephites to fight on their own.  They gladly deliver their sons to Helaman to defend the Nephites. In the fierce battles ahead, not a single one of them dies, even while many Nephites fighting with them die. What difference was there between a believing son of Helaman and a believing Nephite?

The “sons of Helaman” were taught by their mothers the importance of unity.  They are diligent in obeying the commands of Helaman and God.  They fight as a unit.  They believe as one.  There is no disunity, no contention, no struggle between them.

How about for the Nephites?  In the lesson, we read that the Nephites suffer because they are not getting supplies nor reinforcements.  An exchange of patriotic letters between captain Moroni and chief judge Pahoran reveals dissension among the Nephites.  Kingmen have taken control of the central government in Zarahemla.  They are corresponding with the Lamanites, and conspiring against Pahoran and Moroni.  Even righteous Nephites, like Pahoran, are confused as to what they should do regarding the uprising.  It is possible that Pahoran was a milquetoast politician, afraid to do anything of consequence, leaving the tough decision to Moroni.There is political dickering and diffidence abounding, even among some of the leaders.  We often chuckle at how Moroni was so stern in his letter towards Pahoran, and then Pahoran sort of shuts him up in the return correspondence.  Yet, the fact remains that Pahoran has fled Zarahemla, yet done nothing about it.  He has never bothered to mention to Moroni before that there is trouble brewing in the capital city.  He never mentioned before that he had to flee for safety.  While he was gathering men from around the country to him, he still was not sending any of them to aid Moroni and Helaman.  Pahoran has allowed contention to spill throughout the land, dividing the nation from within, and leaving it on the verge of destruction from without.

Such contention caused the Nephites to lose cities and lives.  It spread chaos throughout the land and the ranks of the army.  I can only imagine that Nephite armies that suffered from wounds, disease, starvation, and facing an overwhelming opposing force, would lose faith and desert in droves.  Such would likely join the Kingmen in seeking a peaceful solution with the Lamanites (one of surrender).

Yet, among all of this death, destruction, contention and fear, we find this one anomaly: the sons of Helaman.  They courageously fight.  Never do they run from a battle.  Because they are united, they create order wherever they go.  That order brings forth the additional power and grace of God, keeping them alive and successful, even against huge odds.

So, mothers (and fathers) of latter-day youth, what are you teaching your children? Are you teaching them about the covenant of unity with God? Are you teaching powerfully enough to save them from the contentions and evils of the spiritual warfare they face everyday?

Teancum

Teancum has always been one of my favorite characters in the Book of Mormon.  He was fearless.  Just as Helaman’s stripling warriors were united and effective in battle, so too were Teancum’s soldiers.  When the Lamanites first invaded and headed to the land of Bountiful, it was Teancum’s small army that stopped them cold.  While other armies and fortresses caved to the overwhelming Lamanite forces, Teancum faithfully trained his men. They were prepared long before they went into battle.  They fought as a unit, with order and structure.

While many were involved in the wars, one man did more to end the war than any other. Teancum, as captain of his army, went quietly into the Lamanite camp and slew Amalickiah.  Later, he would again sneak through their camp to find Ammoron asleep.  In losing his life, Teancum ended a war that likely would have continued for several more years, simply because Ammoron would not have allowed it to end.  

Possibly as controversial as the dropping a nuclear bomb on Japan, the assassination of another nation’s leaders is a topic of discussion today.  Is Teancum’s slaying of two Lamanite kings/Nephite dissidents any worse than Nephi slaying Laban?

One thing we do learn from this long and tragic war between the Nephites and Lamanites, war is terrible and there really never are any winners.  Even though the Nephites maintained their freedoms, it was done at huge cost in human life, destroyed crops, and the psychological trauma left upon much of the people afterward. What else can we learn from endless wars?

In such instances, we need to do as Helaman did after the war ended.

“And Pahoran did return to his judgment-seat; and Helaman did take upon him again to preach unto the people the word of God; for because of so many wars and contentions it had become expedient that a regulation should be made again in the church.
Therefore, Helaman and his brethren went forth, and did declare the word of God with much power unto the convincing of many people of their wickedness, which did cause them to repent of their sins and to be baptized unto the Lord their God.
And it came to pass that they did establish again the church of God, throughout all the land” (Alma 62:44-46).

Only the atonement of Jesus Christ can heal those who are broken and hurt because of war and other tragedies.  Reestablishing the Church created for people a spiritual hospital, where their deepest wounds could be healed in Christ.

Bibliography


“The Case for Historicity”, Brant Gardner, 2004 FAIR Symposium: http://en.fairmormon.org/Template:Video:Gardner:2004:The_Case_for_Historicity

 

Book Review: Jacob - a brief theological introduction

Book Review: Jacob - a brief theological introduction, by Deidre Nicole Green. Published by Maxwell Institute.

This is the third book in a series that is covering each of the books in the Book of Mormon. The series is an attempt to share basic, but key, theological ideas with the average Latter-day Saint reader. My first two reviews can be found here: 1 Nephi, 2 Nephi.

Diedre Nicole Green earned a PhD in Religion at Claremont Graduate University, Master of Arts in Religion from Yale Divinity School, and a Bachelor of Arts in Philosophy from BYU.

Review:

The Book of Jacob fills less than 19 pages of the Book of Mormon. So how can one write a 120 page book on so little, and provide so much to think about? That is one of the strengths of studying theology - the study of God. It is easy to skim quickly through this short book, and get a little understanding of what is going on. Green shows us how the various, seemingly disparate, teachings and events in the Book of Jacob and his previous teachings and experiences all connect.

The book is divided into 6 chapters:

1. Who is Jacob?

2. Suffering with Christ

3. Jacob's Social View of the Sacred

4. The Temple Sermon

5. The Love of God and the Allegory of the Olive Tree

6. Final Thoughts

From Green's book, we find Jacob is a very intense and caring person. His experiences in the wilderness, being taught by Lehi and Nephi, and terrorized by Laman and Lemuel on board the ship, have made him introspective and concerned for the exploited. Since Lehi taught him in 2 Nephi 2 about the atonement and importance of agency, we find that both concepts are deeply embedded in the entire book of Jacob.

While the book does speak of social justice, it focuses not on governmental nor political social justice or the social justice warriors of our day, but of a higher and more spiritual form of social justice, as experienced and taught by Jacob. Jacob experienced poverty, suffering, and struggles in the wilderness.

"Jacob knows firsthand that the unforeseen consequences of sin do not remain localized but surge outward in every direction. This gives the reader an early glimpse of Jacob's sensitivity to the systemic implications of sin: unjust actions lead to suffering that ripples outward with innumerable aftershocks." (pp 10-11)

 

He has experienced it in his own life. Just how deeply did Laman and Lemuel's sins and violence affect the young Jacob? What did he feel when his mother was too sick on board the ship to nourish him? What was it like to go through a physical storm, while inner turmoil bubbled over as he saw his protector Nephi helplessly tied to the mast? How much hunger had Jacob experienced in crossing the wilderness? Green helps us to understand how Jacob developed such an empathy as we see he has in his writings. She shows how Jacob used his own suffering to empathize with those now suffering.

"Any suffering can be wasted, but it is clear  that neither Jacob nor the God he worships does so. Instead, both allow Jacob's unique life experience to fully inform his theology and ministry." (pp 19-20)

For me, the usual Sunday School discussions on pride and chastity, as Jacob berates the men for their sins, often focuses on the sins or on the men. Sometimes there is even some kind of defense given for Brigham Young's style of polygamy. Green clearly shows that Jacob is focused on the feelings of the poor and the wives and children - the victims. She helps us to see how the actions of the proud are gravely affecting the nation as a whole.

Jacob reminds us that we are to seek the interest of those around us. Green calls it "neighbor love."  The proud seek riches to spend on themselves - often expressed in the Book of Mormon by the luxurious clothing the wealthy wear. For Jacob, one is to first seek God, and only after that to seek riches to benefit the poor. For us in the United States and elsewhere with very comfortable lives today, the points Green makes here hit home. Jacob is saying we must use our agency to bless others. We are not to infringe upon others' agency.

"What is labeled by Jacob as 'abominable' is not specifically the state of having riches or even the action of seeking after them. What he emphasizes as problematic is imposing human standards of worth and ascribing to riches a sign of divine favor and superior standing. Mistakenly viewing riches as indivative of divine approbation amounts to a form of self-deception that justifies withoulding material goods from those who have not. In order to stay in right relation with God, one must retain an understanding of one's own nothingness and equality with every other juman being regardless of the wealth one has amassed; in order to stay in right relation with all human beings, one must consecrate one's material goods so that the inherent equality of humanity is reflected in everyone's material lives, regarldess of who 'earned' what. One must empty oneself of a false sense of self-sufficiency to see that one has been provided for by God...." (p73)

Nephi saw the Brass Plates as the key to retaining a remembrance of the covenants of Israel. Here, however, the Nephite men were using the scriptures to justify their sins. David and Solomon had wives and concubines, so it must be okay to do it. Jacob gives little quarter to polygamy: only when God commands it. He focuses on the tender hearts of the wives and children, insisting that there is no justification one can find in the scriptures.

The term "concubine" usually means a slave-wife. That the Nephites were beginning to enslave others (probably other groups that already dwelt upon the land) is apparent from Jacob's phrasing. Green again discusses the importance of agency to Jacob. When we abuse others (sexually, physically, emotionally), we are infringing upon their agency. We prevent them from finding God and from having hope and peace in God. We cause suffering. Nephite men imposed their will upon others, so that they could benefit in their pride and wealth.

Green explains that our suffering can benefit us. Jacob understood the atonement of Christ as a very painful and difficult task. In suffering, we can begin to understand the struggles Jesus went through. We become one through suffering with Christ, and we become one with each other. She explains:

"...we cannot fully understand ourselves as human beings apart from our relation to God, knowledge of the divine and knowledge of the self are inseparable....Jacob's hortatory insistence that followers suffer Christ's cross, which entails experiencing the needs and vulnerabilities of all." (p 23-24)

As with Jacob, we learn empathy through suffering. We learn to be one with God and man as we share in suffering. It is a universal experience that is embodied in Christ. Green notes that "all need the atonement as much as anyone else." (p 26)

To make our suffering of value, we must allow it to teach us to love, neighbor love. Green writes,

"Jacob teaches that love is not an unruly, uncontrolled or elusive feeling; instead, it is the result of decision. On Jacob's account, every sin in Nephite society results from the failure to see all human beings as equals.The prevention of sin, therefore, requires one to make a mental commitment, to view all others as equals and to give them their due." (pp 37-38)

Speaking of the Lamanites, Jacob notes that those without scripture were following the commandment of having one wife and loving their families, while the Nephite men were using scripture to justify their sins against others in society. In this case, the women, children and Lamanites become the righteous example that needs to be considered equal to the Nephites.

Green treats Sherem, skin color, the temple covenant and other points from such interesting perspective as well. Sherem unwittingly becomes Jacob's ally in professing Christ. The temple covenant promotes equality and consecration.

Sadly, as Jacob notes and Green explains, many "want to be misled." (p 85)  Jacob said that the Jews in Jerusalem "looked beyond the mark" and now sees his Nephites doing the same thing as they justify their sins using scripture. God wishes to bring us fully unto Christ, but will allow us to be led in other directions, as he will not force away our agency. We see this in the example of the Lost 116 Pages, where God allowed Joseph Smith and Martin Harris to be misled by their own desires.

An important discussion Green has is concerning the difference between "chastity" and "sexual agency." When a woman is molested or raped, she has not lost her chastity. As long as she keeps her covenants, her chastity is always intact. What has happened is that the man has forced himself upon her, taking away her sexual agency, to choose for herself. For Jacob, agency is extremely important, as his father, Lehi, impressed it upon his young mind decades before.

"That this respect for another's agency is an inextricable component of love cannot be emphasized enough. For anyone whose agency has been compromised in the name of  'love' or 'desire,' for those who have had their bodies commandeered and exploited, for those who have been forced to 'receive love' and 'give love' against their will, there is solace in knowing that God does not demand or even ask that of us. Moreover, for those who have had the experience of having their agency compromised in any way by another, including in traumatic experiences, enacting agency positively to enter into relationship with God can be healing and empowering." (p 92)

In regards to Zenos' Allegory of the Olive Tree, Green notes that it can be interpreted on various levels. The covenant of Israel and the Nephite trek into the wilderness are easily seen as one such level. Often we view it from the human/tree level.  Green looks at it from the stance of God and Christ, tirelessly seeking to reclaim their loved ones. She explains that God always seeks a relationship with his children, but

"This relationship is not inevitable but ont he divine side remains perpetually available. Collapsing the space between God and a person, Jacob images the God relationship itself as one that brings the two face-to-face." (pp 97-98)

The allegory explains the lengths and depths God will go to save his children in a loving relationship. He digs, prunes, fertilizes, and works long and endless hours, always ready to try again and give one more chance. It further explains to us the atonement of Christ:

"...far from a trite or superficial notion, the scope of the atonement must be cast, encompassing the breadth and depth of human suffering and sin." (p 98)

Green further explains that the atonement must deal with every human disaster: personal sin, structural sin, suffering, oppression, genocide, mass trauma.

"As Jacob variously engages his listeners and readers to turn toward atonement, he is not merely seeking to show how it can cover some minor imperfection or impropriety. Much more expansively, he endeavors to uncover how the atonement can heal and redeem experiences of suffering and evil that remain nearly unfathomable to the finite minds of human beings. It is fitting that Jacob introduces the term 'infinite atonement' to the Book of Mormon, since he is the one who has seen with his own eyes not only Christ but also the depths that Christ's atoning work must plumb." (p 99)

Finally, the allegory shows us that "God is vulnerable to the world" as he desperately seeks to save his vineyard. He also becomes vulnerable as he depends upon humans and others to bring about his great work. Again, agency is key here. God does not force the trees to produce good fruit. Instead, he provides every opportunity for them to thrive and turn to him.

As you can see, I found Green's treatment on Jacob to be an amazing experience. It showed me that Jacob was careful in choosing these experiences and teachings from his life, in order to explain key gospel concepts: agency, sin, atonement, covenant. Jacob ached inside, as he saw his people sin, and was willing to anything necessary to shake their sins from his garments. In the stories regarding the poor, polygamy, Sherem, and the vineyard, Green points out that God demands us to use agency wisely, to treat each others with neighbor love, and that God works tirelessly to save. We get a deeper appreciation of our own suffering and the depths of Christ's atonement.

I will never read the tiny book of Jacob in the same light again. Suddenly, it has much more texture and meaning, thanks to Green's excellent treatment of the text.

Now available:

Maxwell Institute: https://mi.byu.edu/book/jacob/

Amazon: https://www.amazon.com/Jacob-introduction-Deidre-Nicole-Green/dp/0842500111/ref=sr_1_1?dchild=1&keywords=green+jacob+brief+theological+introduction&qid=1596376756&s=books&sr=1-1

Come Follow Me: Alma 43-52

Come Follow Me: Alma 43-52

Having finished sharing his testimony with his sons, Alma and his people now look to many years of war.  One major thing to note: most of the Lamanites are not interested in having a war with the Nephites.  We shall see that the wars are almost always caused by Nephite dissenters.

In this and the next lesson we find a lot of war, strategy, and bloodshed.  I will not discuss much on these, but refer you to an excellent volume, “Warfare in the Book of Mormon” by William Hamblin and Stephen Ricks.

As we discuss these chapters, ask yourself why the great author Mormon felt it necessary to include so much violence and bloodshed in the Book of Mormon. What do we learn from the many war stories and events? What are the dangers of war? What leads to war? What are the appropriate feelings towards one's enemies we should have? How do we prepare for war, and more importantly, how do we prepare for peace?

Zerahemnah, Moroni and Lehi

In this first major war that introduces Captains Moroni and Lehi to the reader.  The apostate Zoramites are angered because Alma has “destroyed their craft” of plundering the poor and turning them into slaves.  As with American history, some of our biggest wars were fought over freedom and slavery.  Alma liberating the poor Zoramites caused a similar reaction to that of the American South during and after the Civil War, in regards to the Underground Railroad, freeing of slaves, and limits being placed on future expansion of slavery (specified in the Confederate constitution).  Feeling that their "rights" were being threatened, both Zoramites and Southerners felt they had no other recourse than to fight back.

In the case of the Zoramites, they quickly gained power, because they recruited the Lamanites to fight with them.  A captain was called, Zarahemnah, who chose hardened  Zoramites and other apostate Nephites to lead the armies against the Nephites.

The name “Zarahemnah” may simply be the word Zarahemla with an alternate ending, or perhaps was pronounced differently by either the Zoramites or Lamanites, and so was spelled as it was pronounced.  It does show a distinct connection to the city of Zarahemla, and therefore the Mulekites.  The Mulekites were descended from the kings of Judah and Israel,  They may have felt they had the right to rule over the Nephites, being descended from King David.

Interestingly, Moroni does not see a problem in using strategy to defeat the oppressors.  Have previous Nephite captains and leaders struggled with this issue in the past?  His strategy includes using spies, seeking guidance from the prophet, and using an ambush to surround the Lamanite army.  Why would Mormon note that Captain Moroni did not have a problem with such strategy, when it does not seem outlandish?

In chapter 44, Zerahemnah is about to surrender, but rejects the demand of Moroni to make an oath to never invade or attack again.  Zerahemnah realizes that either his people or their children would some day break the oath, something too important for him to do, as oath keeping was a very serious thing to do in the Ancient Near East.  Only when he sees his men about to be completely destroyed, does he agree to make such an oath.  

We see Zerahemnah as the “bad guy”, and yet oaths are important enough to him that he would rather fight than to risk breaking it later.  Also, the oath was important enough for Moroni to ask of it, and then accept it from Zerahemnah.  Clearly, the characters involved are more complex than we often consider, and the culture is very different than ours today.  Would you accept a promise from someone who was trying to kill you? Moroni was not interested in killing, but in having the enemy go home and live in peace.

In refusing to make the covenant, Zerahemnah attacks Moroni and is quickly stopped by Moroni’s guard.  The guard scalps Zerahemnah, places the scalp on the tip of his sword, and threatens the Lamanites with utter destruction if they do not surrender.  The “sword” which was used to scalp Zerahemnah was probably a “macuahuitl”, a wooden sword with obsidian blades, used as a slashing weapon. It could easily remove a person’s scalp with little effort.

Over the years, many LDS have thought this was the beginning of collecting scalps by Native Americans.  However, the evidence suggests it is not the case.  First, the Book of Mormon’s geography is most likely in Central America, around Guatemala and Honduras, etc.  The people there were not known for collecting scalps of any kind.  Second, this was not an intentional scalping, but occurred in an attempt to disarm the enemy.  Third, the Book of Mormon does not mention anymore scalping incidents.  It was likely a notable event, but nothing that started a trend toward scalping one’s enemies.

Chapters 45-49

Alma turns the records and his position as chief priest over to Helaman, his son.  He asks a series of believing questions: Do you believe what the records state?  Do you believe in Jesus Christ? Will you keep the commandments?

Helaman answers completely in the affirmative:  Yea, I believe all of thy words. Yea, I will keep thy commandments with all my heart.

Because of his belief, Alma told Helaman that he would prosper in the land.  Again, this directs us back to the original teachings of Lehi, where if we keep the commandments, we will prosper in the land of promise.  

Alma then shares some secret things with Helaman.  The Nephites would be visited by Christ, but would eventually reject him.  Within 400 years of Christ’s visit to the Nephites, they would rebel against the perfect light of Christ they had received.  

“But whosoever remaineth, and is not destroyed in that great and dreadful day, shall be numbered among the Lamanites, and shall become like unto them, all, save it be a few who shall be called the disciples of the Lord; and them shall the Lamanites pursue even until they shall become extinct. And now, because of iniquity, this prophecy shall be fulfilled” (Alma 25:14).

Interestingly, Mormon shares this secret telling between Alma and Helaman at a time when the young chief captain is called, Moroni.  Mormon’s own son, Moroni, would be one of the few disciples of the Lord, who would be pursued until he was extinct.

Alma blesses Helaman, the land for the righteous’ sake, and the Church.  Then he curses the wicked, who have ripened in iniquity, so that only destruction will be left them.  Why? Because the wicked will bring the destruction upon themselves.  They are not wiped out by plagues, volcanoes, or earthquakes, but by the sword and their intense hatred.

Alma then walks into the wilderness and never returns. Mormon speculates that Alma may have been “taken up by the Spirit” or translated, which he believes also happened with Moses.  To be translated means to be changed from a mortal existence to something more.  The body can no longer be hungry, tired or sickened.  One can be saddened by the sins and iniquities of the world.

The Great War

The wars do not end with the promises made by Zerahemnah.  It isn’t that the Lamanites want to return to war, but new players, who have not made an oath of peace, enter in.

Amalickiah sought to be king of the Nephites.  He flattered the lower judges, bribing them with positions of royal power, if they would support him as king.  As I mentioned before when Mosiah created the reign of judges, the lower positions were given out to satisfy the various groups wanting power.  It is very likely that many Mulekites were elected as lower judges, and were eager to gain more power.  When King Mosiah II found them, the Mulekites were a people who had dwelt among the Jaredites for centuries, and had lost their language and religion.  When they escaped the final wars of the Jaredites, the Mulekites brought with them to Zarahemla all of secret combinations and intrigues of the Jaredites.  Amalickiah was their chance to gain more power.

Here we get a true contrast between two men: Amalickiah and Moroni.  Amalickiah uses flattering words to deceive and get gain.  Moroni writes a few words upon his cloak and uses it as an ensign and Standard of Liberty to the people to call them to  fight for their freedoms, family and God.  Amalickiah has to offer positions of power and gain.  Moroni only asks the people to defend their rights and families.  Amalickiah seeks to use and abuse power.  Moroni uses power to tear down power, and will retire immediately after the war is over.  

Unlike Amalickiah, Moroni quotes scripture from the Brass Plates.  The patriarch Jacob received a remnant of the coat he made for Joseph.  While he believed his son dead, Jacob still believed that somewhere was a remnant of young Joseph’s seed that would be blessed by God.  As Moroni likened the scriptures to the Nephites, he proclaimed that they were to defend their faith and freedoms against tyranny.

Moroni obtains a covenant from the Free Men, to fight for those things God had given them.  Meanwhile, Amalickiah seeks a new strategy and flees to the Lamanites.

In chapter 46, we read of the Title of Liberty.  Realize that while Moroni promotes liberty that he is not beyond selective freedom.  He takes free speech away from those who would have Amalickiah as their king.  In fact, those who will not defend freedom and country, perhaps what some may call pacifists, are forced to take up arms or are put to death. What is the limit of freedom, and does a free nation have the right to place such a restriction upon it?

In chapters 47, Amalickiah uses his flattery and intrigue to gain the trust of the Lamanite king, then the Lamanite army.  In both instances, he betrays them.  The Lamanite captain is poisoned and the king slain, so that Amalickiah may become king himself.  His pattern is like that of the Jaredites, willing to do anything in order to get gain and power. Jaredite history was filled with intrigue, betrayals, and overthrows.  While the Nephites have experienced the Jaredite methods for a couple generations now (since coming to Zarahemla), the Lamanites have never seen it before, and are totally gullible.

We can see the goodness in the Lamanites, as most of them desire not to war with the Nephites. It is possible that they recalled the oath Zerahemnah made to Moroni, to never come again to battle with the Nephites.  Oaths being so important, they would not have wanted to break it, and so ran away from the Lamanite king.  Only Amalickiah’s treachery and trickery could stir up the Lamanites against the Nephites sufficiently to fight them.

In chapter 49, we find that Moroni’s preparations for war are very useful in the beginning. Throwing up walls around the Nephite cities gave greater protection.  The Lamanite hearts would sink, and possibly many would run away.

In this we find that military preparations only help so far.  Once the heart of the people is corrupted, no fortifications can protect from outside invasion for long.

Morianton
Chapter 50

In the incident between the cities of Lehi and Morianton, we discover some interesting things.   Moroni set up cities in the wilderness in order to create a border defense against the Lamanites.  He kicked the redneck Lamanites living in the wilderness (often described as vicious, wearing loincloths, and eating raw meat) out of the disputed territory.  While this gave the Nephites greater security, it could have been used by Amalickiah as a reason for the Lamanites to attack. Such an action would disturb the status quo, as Lamanites had lived in the wilderness territory for centuries.

Next, Morianton is a Jaredite name (Ether 1:22).  Here we can see that there is still a physical division between Mulekites (Morianton) and Nephites (Lehi).  Again, there is a border dispute involved, as Moroni had not established strong boundaries between cities and lands.  The people of Morianton are viewed immediately as the bad guys in black hats, while those in Lehi are the good guys.  The man Morianton is described as being of “much passion”.  He and his people take up arms, forcing the people of Lehi to flee to Moroni for protection.  Well, of course Moroni would take their side, as he also is a Nephite! (or so the Mulekites would have thought). Morianton only sees one option, ally with the Lamanites.  Only a battle with Moroni keeps them from escaping.

We see that the frontier was dangerous.  Allies were not always dependable, trustworthy, nor good.  This could have been another reason for the Lamanites to attack - obviously Moroni was forcing people against their will!  The Lamanites could swoop in and save those enslaved by their Nephite captors.

“And thus were the people of Morianton brought back. And upon their covenanting to keep the peace they were restored to the land of Morianton, and a union took place between them and the people of Lehi; and they were also restored to their lands” (Alma 50:36).

Again, the oath was something very important to all involved.  I’m sure Morianton had told his people that Moroni would slay them all if they did not fight or escape.  To find themselves restored to their land, must have seemed incredible.  Moroni was still willing to trust them to defend the border and have their own autonomy, as long as they worked in union with the city of Lehi.

King Men and Free Men
Chapter 51-52

But the internal contentions do not end with Morianton.  Instead, many refuse to fight against the Lamanites.  They want Amalickiah’s troops to come in and take over.  They want a king.  In refusing to fight, they weakened the armies of Moroni and risked sabotage and internal intrigue.  Moroni was forced to shut down their rebellion by moving much of his army away from the frontier with the Lamanites, and back into the heart of the Nephite lands.

Suddenly, there was a new division among the Nephites. Where they once were divided by kinship, now they would divide on political lines.  Free men wished to maintain the freedoms given them by King Mosiah, while the King Men wished to return to the greatness and power the nation had under its kings.  Moroni was again forced to take arms against them. Those who would not covenant to fight for freedom were slain.

During this dangerous period, with the nation divided, the Lamanites attacked.  Though the cities were well defended, they were not impregnable.  It did not take long for the Lamanites to find the weaknesses of the Nephite cities and overthrow them.  The Nephite armor, the Nephite reinforced cities, and all of Moroni’s technological advances could not protect the Nephites.  Even with such advances, the Nephites fled before the Lamanite army even to the borders of the land Bountiful.

The only thing that could stop them was a strong and true heart, as we find in Teancum.

Teancum

Teancum was a diligent soldier. His small army was trained in discipline and the art of war, so that he could stop the Lamanites cold at Bountiful’s border.  Bravery was also a pillar for Teancum.  Braving death, Teancum crept among the Lamanite army’s tents until he found Amalickiah and slew him in his sleep.

Such bravery has won impossible battles time and again in history’s wars. Because of such actions, the Lamanites ended their drive to the north.  With Moroni’s strategies, the Nephite armies of Teancum and Lehi were able to regain some cities.

But the war is only begun.


Bibliography

“Warfare in the Book of Mormon” by William Hamblin and Stephen Ricks: https://scholarsarchive.byu.edu/mi/98/

Macuahuitl: http://en.wikipedia.org/wiki/Macuahuitl