A heavy theme running through the Book of Mormon refers back to the medium of the scripture itself: records. From Nephi to Moroni the authors repeatedly remind us of the importance of their record, but they also reveal the importance of records within their own culture in a variety of ways.
For instance, Kin Benjamin takes a long time telling his sons about the advantages of their records; they preserve the language of the Egyptains, teach them the mysteries of God, give them good examples to learn from, and prevent them from suffering from ignorance (Mosiah 1).
However, the importance of records and taking histories was not only practiced by the the righteous. In the book of Mosiah, a group of corrupt Nephite priests join the Lamanites. Amulon, the leader of the group, gains a teaching position for himself and his companions by finding favor with the king. With their new found power and the lack of religious tradition on the Lamanites part, Amulon's men has freedom to teach as they want to.
The priests did not teach them the words of Abinadi or the law of Moses. They fail to teach them about God at all. Taking this under consideration, we can fully appreciate the weight of one thing Amulon and the priests do choose to teach: "They taught them that [the Lamanites] should keep record, and that they should write one to another" (Mosiah 24:6).
Fast forwarding to the present, we see the emphasis on sharing our personal records with social media of all kinds. These modern day records come from Latter-day Saints and atheists and everyone in between. They allow all these people—who may not otherwise connect so easily with each other—to interact as they share experiences, daily life, and beliefs. Other forms of record keeping have been significant as well. Think of Anne Frank. Hundreds of thousands of teenagers across America have connected to a young German girl who died almost a century ago because of her compelling diary. The examples of this could go on forever.
Perhaps the authors of the Book of Mormon understood the power of their record keeping and the ability it has to communicate to others on a personal level. Seeing how big a priority records were to this people make the offering of the Book of Mormon that much more compelling.
Showing posts with label Humanizing the Book of Mormon 2. Show all posts
Showing posts with label Humanizing the Book of Mormon 2. Show all posts
Wednesday, April 1, 2015
Learning from Imperfect Reactions
More than appreciation for the characters themselves, I have come to appreciate the imperfect assumptions they make when faced with new situations. The Book of Mormon, along with the Bible, provide insight into people that make decisions differently than perhaps you and I would, sometimes for the better, and sometimes for the worse. Whatever the case, it is interesting to read these holy texts pretending that we don't know the end from the beginning, putting ourselves in the shoes of the men and women and thinking how we would respond to their set of circumstances.
The brother of Jared provides one such example. When he sees the finger of God, he has many options for his reaction. Surely, anyone would feel humbled. One could feel overjoyed, disbelieve the sight, or at peace at first glance. But this is not his reaction. Instead, the brother of Jared states, “I feared lest he should smite me; for I knew not that the Lord had flesh and blood.” What does this tell us about the brother of Jared’s assumptions about God? Did he perhaps misunderstand the rebukes of God in earlier occurrences as signs of a temperamental and harsh personality? Surely not everyone would immediately conclude that God would smite them upon seeing him. But this tells us about both the personality of the brother of Jared and, perhaps, more about the nature of God.
In another instance, we see the often scrutinized Laman and Lemuel question an angelic messenger after just being reprimanded for turning on their brothers while returning to Jerusalem to retrieve the scriptures before their long journey in the wilderness. While most people would likely adhere to the counsel of an angel, at least in an immediate sense, Laman and Lemuel instantly question the veracity of the angel's assertions. They comment, "How is it possible that the Lord will deliver Laban into our hands? Behold, he is a mighty man, and he can command fifty, yea, even he can slay fifty; then why not us?" While many of us would likely react with more faith after such a divine intervention, Laman and Lemuel are not the first people to run away from a celestial mandate out of fear. The likes of Jonah and others provided us with insight into a certain kind of person, whose fears can often cloud their faith.
We tend to condemn Laman and Lemuel for their every mistake, knowing the end from the beginning, but as readers, we should keep in mind that this moment of weakness was not damning. Surely, some of us would fear the loss of our lives as well against such a formidable foe. Therefore, reading the scriptures can teach us through the personality and responses of its characters.
The brother of Jared provides one such example. When he sees the finger of God, he has many options for his reaction. Surely, anyone would feel humbled. One could feel overjoyed, disbelieve the sight, or at peace at first glance. But this is not his reaction. Instead, the brother of Jared states, “I feared lest he should smite me; for I knew not that the Lord had flesh and blood.” What does this tell us about the brother of Jared’s assumptions about God? Did he perhaps misunderstand the rebukes of God in earlier occurrences as signs of a temperamental and harsh personality? Surely not everyone would immediately conclude that God would smite them upon seeing him. But this tells us about both the personality of the brother of Jared and, perhaps, more about the nature of God.
In another instance, we see the often scrutinized Laman and Lemuel question an angelic messenger after just being reprimanded for turning on their brothers while returning to Jerusalem to retrieve the scriptures before their long journey in the wilderness. While most people would likely adhere to the counsel of an angel, at least in an immediate sense, Laman and Lemuel instantly question the veracity of the angel's assertions. They comment, "How is it possible that the Lord will deliver Laban into our hands? Behold, he is a mighty man, and he can command fifty, yea, even he can slay fifty; then why not us?" While many of us would likely react with more faith after such a divine intervention, Laman and Lemuel are not the first people to run away from a celestial mandate out of fear. The likes of Jonah and others provided us with insight into a certain kind of person, whose fears can often cloud their faith.
We tend to condemn Laman and Lemuel for their every mistake, knowing the end from the beginning, but as readers, we should keep in mind that this moment of weakness was not damning. Surely, some of us would fear the loss of our lives as well against such a formidable foe. Therefore, reading the scriptures can teach us through the personality and responses of its characters.
Authority in the Book of Mormon
Scripture, by nature, assumes a commanding, authoritative voice. We turn to scripture for truth, for that truth distilled into dogma, for that dogma distilled into ritual. As such, we expect scripture to read as the voice of God--flawless, omniscient, and absolute. And much of the Bible does indeed use this voice.
Many Book of Mormon orators, however, try not to build themselves up as they speak, but rather downplay themselves. They point out their own flaws and limits. King Benjamin says, "I am like yourselves, subject to all manner of infirmities." (Mosiah 2:11) Enos and Alma speak of their struggles with sin before God. Nephi says, "O wretched man that I am." (2 Ne. 4:17) This appears to be the common denominator of many Book of Mormon leaders--they dissuade the reader from thinking of them as perfect, and encourage the reader to listen more to their teaching.
Why did they do this? It can be a little intimidating to talk to someone who is larger than life. But when the person you meet is closer to your level--not sinless but sin averse--then it is easier to accept their message. You feel more connected with them, more willing to listen and receive. These Book of Mormon speakers really nail that; it's easy to imagine them as humans, perhaps not knowing all truth, but like their readers, trying to find it.
Thinking of the Book of Mormon as their stories--the stories of imperfect people--can help humanize the book, and make it less intimidating. We can see its stories as our own story, and find ourselves in its pages.
Many Book of Mormon orators, however, try not to build themselves up as they speak, but rather downplay themselves. They point out their own flaws and limits. King Benjamin says, "I am like yourselves, subject to all manner of infirmities." (Mosiah 2:11) Enos and Alma speak of their struggles with sin before God. Nephi says, "O wretched man that I am." (2 Ne. 4:17) This appears to be the common denominator of many Book of Mormon leaders--they dissuade the reader from thinking of them as perfect, and encourage the reader to listen more to their teaching.
Why did they do this? It can be a little intimidating to talk to someone who is larger than life. But when the person you meet is closer to your level--not sinless but sin averse--then it is easier to accept their message. You feel more connected with them, more willing to listen and receive. These Book of Mormon speakers really nail that; it's easy to imagine them as humans, perhaps not knowing all truth, but like their readers, trying to find it.
Thinking of the Book of Mormon as their stories--the stories of imperfect people--can help humanize the book, and make it less intimidating. We can see its stories as our own story, and find ourselves in its pages.
The Author's Touch: Revised Edition
The Book of Mormon was not written by perfect people, and it certainly wasn't written by perfect authors with respects to story development and conventional literary knowledge. However, some of the red herring details have actually strengthened my testimony.
For example, in 1 Nephi 2:6, Nephi describes himself as being "exceedingly young, nevertheless being of large stature" before diving into his anxiety to know the truth from God. Why would Nephi mention his size in relation to his age and its connection to his spiritual disposition? I had a friend once who read Nephi's writings as if Nephi had an unrestrained ego, but that is not what I read here. I see a man giving a simple detail of interest to better allow the reader to picture and understand him. It would be similar to me saying, "I, Nick, being exceedingly young and a little less coordinated than your average teenager." These little details, for me, are glimpses into a man who actually lived, and an author who (perhaps without much thought or literary foresight) simply described a cardinal attribute about himself that he considered indistinguishable from a full depiction of himself.
Another instance of an author's signature can be seen in Alma 24. This account relates the story of the Anti-Nephi-Lehis (a complicated name to begin with). After vowing with God to never draw their swords again in battle, they are met and exterminated by the Lamanites. The slaughter has the effect of humbling the Lamanites, which the author explains as follows:
"And thus we see that, when these Lamanites were brought to believe and to know the truth, they were firm, and would suffer even unto death rather than commit sin; and thus we see that they buried their weapons of peace, or they buried the weapons of war, for peace."
The last phrase may catch the attentive reader off guard. The term "weapons of peace" is not one we commonly see in scripture, especially in relation to a group abandoning its previous engagement in warfare. This may be an editorial mistake, and perhaps an indication of how hard it is to erase mistakes when writing in stone rather than paper, but it could also account for a very peculiar style of authorship. I personally like the amendment, because the author catches himself in describing "weapons of peace," realizing that the point of the story is that warfare does not bring the same peace that diplomacy and repentance are capable of.
For example, in 1 Nephi 2:6, Nephi describes himself as being "exceedingly young, nevertheless being of large stature" before diving into his anxiety to know the truth from God. Why would Nephi mention his size in relation to his age and its connection to his spiritual disposition? I had a friend once who read Nephi's writings as if Nephi had an unrestrained ego, but that is not what I read here. I see a man giving a simple detail of interest to better allow the reader to picture and understand him. It would be similar to me saying, "I, Nick, being exceedingly young and a little less coordinated than your average teenager." These little details, for me, are glimpses into a man who actually lived, and an author who (perhaps without much thought or literary foresight) simply described a cardinal attribute about himself that he considered indistinguishable from a full depiction of himself.
"And thus we see that, when these Lamanites were brought to believe and to know the truth, they were firm, and would suffer even unto death rather than commit sin; and thus we see that they buried their weapons of peace, or they buried the weapons of war, for peace."
The last phrase may catch the attentive reader off guard. The term "weapons of peace" is not one we commonly see in scripture, especially in relation to a group abandoning its previous engagement in warfare. This may be an editorial mistake, and perhaps an indication of how hard it is to erase mistakes when writing in stone rather than paper, but it could also account for a very peculiar style of authorship. I personally like the amendment, because the author catches himself in describing "weapons of peace," realizing that the point of the story is that warfare does not bring the same peace that diplomacy and repentance are capable of.
Tuesday, March 31, 2015
Realities of the Book of Mormon: Revised Edition
The Book of Mormon is a sacred book of scripture for many people
throughout the world. Its incredible message has brought many people unto
Christ and has helped so many find truth in this confusing world full of
opinion and opposing views.
I've read the Book of Mormon many times but each time I find new insight to the gospel of Jesus Christ though the struggles and successes of this ancient civilization.
Usually when I read, I try to immediately apply every story to my current life or today's society in general. After all, the Book of Mormon was written for our day, was it not? But recently I re-read the introduction to the Book of Mormon and I realized that this book was written for the Lamanites and the Nephites just as much as it was written for us, if not more so. Since then, I've tried to make my study of the Book of Mormon a little different by first putting things into the context of their situation. I ask myself “What did the author mean by adding this detail or this story?” Then, I would move to thinking about the original intents and feelings of the characters, which has helped me find a much richer interpretation of many classic Book of Mormon stories.
I've read the Book of Mormon many times but each time I find new insight to the gospel of Jesus Christ though the struggles and successes of this ancient civilization.
Usually when I read, I try to immediately apply every story to my current life or today's society in general. After all, the Book of Mormon was written for our day, was it not? But recently I re-read the introduction to the Book of Mormon and I realized that this book was written for the Lamanites and the Nephites just as much as it was written for us, if not more so. Since then, I've tried to make my study of the Book of Mormon a little different by first putting things into the context of their situation. I ask myself “What did the author mean by adding this detail or this story?” Then, I would move to thinking about the original intents and feelings of the characters, which has helped me find a much richer interpretation of many classic Book of Mormon stories.
For example, modern readers tend to give Lamen and Lemuel a really
bad reputation. We talk about them as “Thee Bad Guys” of the Book of Mormon,
which is slightly unfair considering that we only see them through the eyes of
Nephi many years after they grew up together, after they had separated from
each other. Nephi, as great a guy as he is, is a bit biased as a narrator. Just
think about what the family of Lehi was being asked to do. They were asked to
leave their comfortable, safe home in Jerusalem and embark on a journey through
the wilderness. In this time period, wilderness equated death. There would be
little opportunity to find food and water, shelter would consist of a flimsy tent
to protect against sandy wind storms, and robbers circled the lesser-traveled
areas like vultures. The family also didn't exactly know where they were going
or how long it would take to get there. Honestly, Lamen and Lemuel had a lot to
complain about. While that doesn't make complaining right, it does help deepen
my understanding of why Lehi said he was "exceeding glad" to hear
Nephi accept this situation (1 Nephi 3:8). Lehi would have been so relieved to
hear that at least someone was going to support him in this trial because this
would have been a major trial for Lehi too!
Placing the family of Lehi in their proper context has helped me to recognize the characters of the Book of Mormon as so much more than an ancient people. They have become real to me as I remember that even though they were prophets and did incredible things throughout their lives, they were just people too. They were flawed people with weaknesses and short-comings that they had to work to overcome. As a result, I applaud them that much more for what they did to draw closer to God.
Placing the family of Lehi in their proper context has helped me to recognize the characters of the Book of Mormon as so much more than an ancient people. They have become real to me as I remember that even though they were prophets and did incredible things throughout their lives, they were just people too. They were flawed people with weaknesses and short-comings that they had to work to overcome. As a result, I applaud them that much more for what they did to draw closer to God.
The Climax of Conversion: Alma the Younger
The Book of Mormon covers around a thousand years of the familial
and spiritual history of the Nephite people. That is an incredible amount of
information! The Book of Mormon has so many little stories all throughout the
book that contribute to a larger overall message of bringing people to Christ.
One of my favorite little stories in the Book of Mormon is
the story of Alma the Younger, the son of Alma, the former priest to the wicked
King Noah. The beginning of Mosiah 27 explains how the people finally began to
experience peace for a short time again. Laws and regulations were enforced in
order to protect the people of the church from the persecutors. But then the
very children of the righteous leaders and protectors of the people begin to
create contention and problems among the people. Alma the Younger and the sons
of Mosiah are dead set on destroying the church and the more people that they
brought down with them, the better.
Then in the very moment of absolute rebellion, their dark
world of lies and sins and filth is shattered by the blinding pure light of
God. An angel of God “descended as it were in a cloud; and he spake as it were
with a voice of thunder” (Mosiah 27:11). This appearance of the angel was the
culminating moment, the climax, of the conversion of Alma the Younger. His
whole previous life was leading up to this one moment in time, hurtling him
towards the light and goodness of God, even though he probably didn’t realize what
it was until it was right in front of his face.
The Book of Mormon is full of little moments of climax and
resolution; each one contributing something new as a confirming witness of Jesus
Christ.
Family History: A Reoccurring Theme in the Book of Mormon
Recently I have become more interested in family history work. I used to roll my eyes as my grandma told yet another story of some long deceased ancestor I'd heard about countless times. In my mind family history was for old people and my ancestors had little to do with my present life. However, I slowly began to gain more interest in my genealogy as I realized just how important knowing your ancestors can be. Roots, in the form of ancestors, can play a significant role in determining identity, a fact that prophets in the Book of Mormon were well aware of as evidenced by the repeated resurfacing of the theme of family history throughout the book.
The importance of family history is first introduced in First Nephi when Nephi and his brothers are sent back to Jerusalem to get the plates from Laban. We learn that these plates contained scriptures that would be essential for Nephi's descendants to learn the truth of the gospel. However, in 1 Nephi 5:14 we also learn that the plates contained the genealogy of Nephi's family." Nephi's father, Lehi, finds "upon the Plates of Brass a genealogy of his fathers; wherefore he knew that he was a descendant of Joseph."
In my opinion the cool part here is not just the fact that they learned their family history, but that through this family history Nephi's family was taught something important. Later in the verse Nephi goes on to write that Joseph "was preserved by the hand of the Lord that he might preserve his father, Jacob, and all his household from perishing with famine." In learning his heritage Nephi learns, not only who he's descended from, but also the role of the Lord in the lives of his ancestors. Through his ancestors Nephi receives a confirming witness to his faith.
This theme of lessons through genealogy appears multiple times in the Book of Mormon and, up until recently, I'd never noticed it before.
The importance of family history is first introduced in First Nephi when Nephi and his brothers are sent back to Jerusalem to get the plates from Laban. We learn that these plates contained scriptures that would be essential for Nephi's descendants to learn the truth of the gospel. However, in 1 Nephi 5:14 we also learn that the plates contained the genealogy of Nephi's family." Nephi's father, Lehi, finds "upon the Plates of Brass a genealogy of his fathers; wherefore he knew that he was a descendant of Joseph."
In my opinion the cool part here is not just the fact that they learned their family history, but that through this family history Nephi's family was taught something important. Later in the verse Nephi goes on to write that Joseph "was preserved by the hand of the Lord that he might preserve his father, Jacob, and all his household from perishing with famine." In learning his heritage Nephi learns, not only who he's descended from, but also the role of the Lord in the lives of his ancestors. Through his ancestors Nephi receives a confirming witness to his faith.
This theme of lessons through genealogy appears multiple times in the Book of Mormon and, up until recently, I'd never noticed it before.
Comparing Characters: Moroni and Amalikiah Revised
The Book of Mormon is filled with memorable people from all walks of life. There’s Nephi, the strong, faithful, younger brother who’s always being picked on by his older brothers. There’s Korihor, the anti-Christ who asked for a sign and lost his voice as a result. There’s Abinadi, the prophet who had enough faith in the Lord that he refused to deny his testimony and was killed. There’s Alma the Younger, the rebellious son who changes his ways.
One of my favorite people in the Book of Mormon has always been Captain Moroni. He was a courageous man who wrote the Title of Liberty and led the Nephites to victory against the Lamanites on multiple occasions. You can't get much better than Captain Moroni. I mean, not many people can be described like he is in Alma 48:17: "Yea, verily, verily say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever."
Talk about a great guy! I personally wouldn’t mind meeting or being compared to Captain Moroni.
Unfortunately, not everyone is like Moroni. Around the same time we meet Captain Moroni, we also meet Amalickiah, a wicked, former Nephite who uses deception and trickery to become king of the Lamanites. Amalickiah is described as being "a man of cunning device and . . . of many flattering words" (Alma 46:10) and "a very subtle man to do evil" (Alma 47:4).
In other words, not a great guy; in fact, a very bad guy.
Though I've read the Book of Mormon many times, during my most recent reading I noticed something new concerning these two individuals. One of the most righteous men and one the most wicked men in the Book of Mormon are discussed simultaneously, contrasting the two. The Book of Mormon switches back and forth between Amalickiah's actions and Captain Moroni's actions, showing their similarities and differences.
Amalickiah and Captain Moroni are similar in that they both use strategy to accomplish their goals. They're both powerful leaders and they lead armies into battle. They're both Nephites and highly persuasive.
However, they also have some very distinct, important differences. Captain Moroni follows the prophet. Amalickiah is a dissenter. Captain Moroni is righteous and fights for the freedom of his people. Amalickiah is wicked and fights for power and his own selfish gains. (In literary words, these two are a foil to each other).
In comparing these two I saw in a new way the power that one righteous man (Captain Moroni) can have and the power that one wicked man (Amalickiah) can have. Moroni led his people to victory and protected their freedoms. Amalickiah led his people to death and destruction, his own life being taken on the battle field as he attempted to overthrow the Nephites.
And I learned all of this through simple comparison.
It’s a comparison that I think can be applied to other portions of the Book of Mormon. I can’t wait to see what more I can learn by contrasting foils like Alma and Korihor or Nephi and Laman and Lemuel or Nephi and Laban or Abinadi and Noah. What more can foils teach us? I guess we’ll have to study the Book of Mormon to find out.
One of my favorite people in the Book of Mormon has always been Captain Moroni. He was a courageous man who wrote the Title of Liberty and led the Nephites to victory against the Lamanites on multiple occasions. You can't get much better than Captain Moroni. I mean, not many people can be described like he is in Alma 48:17: "Yea, verily, verily say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever."
Talk about a great guy! I personally wouldn’t mind meeting or being compared to Captain Moroni.
Unfortunately, not everyone is like Moroni. Around the same time we meet Captain Moroni, we also meet Amalickiah, a wicked, former Nephite who uses deception and trickery to become king of the Lamanites. Amalickiah is described as being "a man of cunning device and . . . of many flattering words" (Alma 46:10) and "a very subtle man to do evil" (Alma 47:4).
In other words, not a great guy; in fact, a very bad guy.
Though I've read the Book of Mormon many times, during my most recent reading I noticed something new concerning these two individuals. One of the most righteous men and one the most wicked men in the Book of Mormon are discussed simultaneously, contrasting the two. The Book of Mormon switches back and forth between Amalickiah's actions and Captain Moroni's actions, showing their similarities and differences.
Amalickiah and Captain Moroni are similar in that they both use strategy to accomplish their goals. They're both powerful leaders and they lead armies into battle. They're both Nephites and highly persuasive.
However, they also have some very distinct, important differences. Captain Moroni follows the prophet. Amalickiah is a dissenter. Captain Moroni is righteous and fights for the freedom of his people. Amalickiah is wicked and fights for power and his own selfish gains. (In literary words, these two are a foil to each other).
In comparing these two I saw in a new way the power that one righteous man (Captain Moroni) can have and the power that one wicked man (Amalickiah) can have. Moroni led his people to victory and protected their freedoms. Amalickiah led his people to death and destruction, his own life being taken on the battle field as he attempted to overthrow the Nephites.
And I learned all of this through simple comparison.
It’s a comparison that I think can be applied to other portions of the Book of Mormon. I can’t wait to see what more I can learn by contrasting foils like Alma and Korihor or Nephi and Laman and Lemuel or Nephi and Laban or Abinadi and Noah. What more can foils teach us? I guess we’ll have to study the Book of Mormon to find out.
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| Statue of Captain Moroni by Josh Cotton; Image from Wikimedia |
The Complex Heart
Often the core, key or essential part of an experience or situation is referred to as the “heart of the matter”. The heart is essential to the human body and its functioning. Yet the heart is more than a symbol of importance and functionality; the heart often symbolizes emotion, love, tenderness and compassion. References to the heart happen often throughout the chapters of the Book of Mormon. The word “heart” is mentioned 158 times and attached to multiple phrases within the book. Forms and variations of “imaginations of the heart” are found five times, “hardening of hearts” found twenty three times, “softening of hearts” found eight times”, “pride of their hearts” found thirteen times and “broken heart” found eight times. Obviously, the heart is capable of a lot; breaking, imagining, hardening and softening. In these contexts, the heart represents a compassionate person, a humble beggar, a prideful murmurer and others. The Book of Mormon writers use this complex symbol for this reason; the heart is capable of much greatness. The heart is a life source, pumping blood to every dependent part of the body; it is our lifeline to mortality, to humanity. Yet, the heart is also a pair of scissors to said lifeline. When the hearts stop beating so does mortality's pulsation and life leaves the occupant. However, the heart represents more than a physical life but a spiritual life as well. The symbol of the heart represents a compassionate, righteous life when it is softened but represents sin and pride when hardened.
Nephi promises blessing to those who avoid such a hardening. In 1 Nephi 14 he writes "And it shall come to pass, that if the Gentiles...harden not their hearts against the Lamb of God...they shall be a blessed people upon the promised land forever" and he continues in chapter 15 to say "If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be made known unto you". So though the heart can stop the flow of blood and metaphorically the flow of truth, the heart's most critical and beautiful job is softening.
The phrases "burning of the bosom" or "swelling of the heart" aren't strictly metaphorical; anyone who has experienced moments of wonderful emotion or intense, emotional pain has felt this. Emotion is physically felt in the heart for the heart is more than an organ but a threshold for deep feeling. I have the experienced forms and variations the Book of Mormon attaches to the heart. My heart has felt hardened toward truth, my heart has softened toward my fellow men, my heart has been filled with vain pride and my heart has presented itself to God, broken and discouraged. Luckily, God accepts us wholeheartedly and I am thankful for that. And I am thankful for my heart and all it can do.
Written for Humanity: Revision
When reading a novel, poem or essay, I don't like when I am given the "moral of the story" within in the first paragraph. I like to analyze and search and even create my own meaning. Where is the fun when the answer is blatantly stated?
Among the chapters in the Book of Mormon, the writers often include a statement of intended language. In 2 Nephi 31: 2-3, Nephi states that he will speak in plain language and he emphasizes "plain" multiple times. He says "I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying". The prophets of the Book of Mormon write to enlighten and engage our understanding; they do not write to confuse or misguide. Just like when conveying something clear and essential, we do not do so in difficult terms. We tell it like it is. The Book of Mormon is meant to be understood by humanity for it was written for humanity. Nephi testifies "For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding".
When I read the scriptures, I want to be told and carefully guided the answer. I've been taught that we can find answers and happiness in the scriptures so I'd rather receive inspiration and knowledge sooner rather than later. Sometimes though, as I'm sure most people will find, I don't always understand what I am reading; whether it be the message, the language or the context I am unsure. But I trust that Nephi and others were honest in their intentions to speak plainly of the workings of God. The intention of the Book of Mormon is even stated on the first page. On the title page, Mormon writes that such a record intends “to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever – And also to the convincing of the Jew and Gentile that Jesus is the Christ”.
The Book of Mormon was not only written for scholars or prophets but for us. It was written plainly and is meant to be understood. So I may enjoy the well-crafted words of Shakespeare or appreciate the deep passions of Emily Bronte but more than that I adore the plain and simple truths the Book of Mormon offers to all who read.
When I read the scriptures, I want to be told and carefully guided the answer. I've been taught that we can find answers and happiness in the scriptures so I'd rather receive inspiration and knowledge sooner rather than later. Sometimes though, as I'm sure most people will find, I don't always understand what I am reading; whether it be the message, the language or the context I am unsure. But I trust that Nephi and others were honest in their intentions to speak plainly of the workings of God. The intention of the Book of Mormon is even stated on the first page. On the title page, Mormon writes that such a record intends “to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever – And also to the convincing of the Jew and Gentile that Jesus is the Christ”.
The Book of Mormon was not only written for scholars or prophets but for us. It was written plainly and is meant to be understood. So I may enjoy the well-crafted words of Shakespeare or appreciate the deep passions of Emily Bronte but more than that I adore the plain and simple truths the Book of Mormon offers to all who read.
real sons of real fathers.
For anyone who may have read the Book of Mormon before, there is a significant amount of scripture dedicated to some men referred to as the sons of Mosiah, along with Alma the younger. Usually when they are thought of or talked about, there is an emphasis on how they were quite awful human beings at first, but then became some of the greatest missionaries in that time. Little is said about their conversion, especially regarding the sons of Mosiah, and not much is mentioned about how they changed from being ridiculously wicked to being impressively righteous. However, if we look closely at certain scripture verses, we can see aspects of characterization through descriptive writing to delve a little deeper into the understanding of what these young men went through regarding their repentance process and change of heart.
befriending the Book of Mormon: revised post.
There are many challenges that come with reading the scriptures, especially the Book of Mormon. Sometimes it’s simply hard to follow. Sometimes it’s really annoying when the writer goes off on a huge tangent about confusing things, like Isaiah or the money system. Sometimes the language is too thick and it’s near impossible to understand what they are trying to say. Sometimes it’s just too difficult to relate to the people being talked about, because gosh darn it, I’ve never been to war or been in a place where a type of punishment is being stoned to death or burned alive.
Despite all these difficulties, there is still hope. Before you roll your eyes or let out an exasperated sigh, let me share an experience of my own that might shed some light on this ‘hope’ I speak of:
The Devil's Ploys: Book of Mormon Entry 2
I was so close to missing it. But luckily, I didn't.
I was quickly skimming over 2 Nephi 28:19-23, a passage about the Devil's ploys, the day active and passive voice became a little more important to me. I was skimming because who likes reading all about the Devil and his nasty tricks? I mean I don't. Anyway, while looking past versus 22 and 23, I noticed the word "grasps" on one line and "are grasped" on the next. "Why the difference?" I asked myself.
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| Photo by Victor https://creativecommons.org/licenses/by/2.0/ |
Looking back over the versus with active and passive voice in mind, I began to see a pattern. Every time the Devil was referred to, he was the subject of the sentence. He, as the actor of the sentence, was constantly on the move, actively trying to "shake" us, "grasp" us, "pacify," and "lull" us. He "cheateth," "flattereth," "leadeth [us] away," "whispereth in [our] ears." He "rage[s]" against all that is good. Suddenly the Devil seemed powerful, frightening, and dreadfully busy. But what was worse came next.
Further down the versus, there was a sudden shift into the passive voice. The catalyst? "His awful chains, from whence there is no deliverance." Those who allowed themselves to be taken in and acted upon by the Devil suddenly became incapable of acting. The sentence structure itself showed it. "They are grasped with death and hell," they "have been seized" by the Devil. They cannot act for themselves, having given away their agency to the Devil and his ploys and rendering themselves objects to be acted upon.
Looking up from the page, I was shocked at how clearly the bondage of sin was embedded into the very sentences of the versus. It was terribly clear how existence would be if I was ever to relinquish my agency. I feel incredibly grateful that God gave me agency. After all, even those who give away their agency to the Devil's ploys will someday have to actively "stand before the throne of God" because God will not take away our agency. In fact, God requires us to be accountable. Perhaps that is why the Devil is so clever. He deceives us into thinking his way is easier, that no agency is better. But then at the last, when we must stand accountable before God, he abandons his followers and they are left not knowing how to deal with the consequences that will always come, regardless of active or passive choices.
Agency and accountability. Active and passive. To act and to be acted upon. What should we choose? Its pretty simple when put this way.
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