Mosiah 29 and Alma 1-4
Thank you to all of the people who take time to prepare for Sunday School during the week. I have been trying to figure out how best to support and supplement your study of this week’s chapters. First, I would encourage you to read the scripture block for the week. As you read the five chapters given for this week, ponder how the challenges Alma faced are similar to problems we face today and how many of the solutions to these problems are similar. Also, notice how Alma prayed, exercised faith in God, and then took action to overcome each of the problems he faced. Consider how you can follow Alma’s model as you deal with your own personal challenges.
I have also included many of the amazing and thought provoking quotes I have found that I would love to spend time on in the lesson, but know that there won’t be time to read. I truly wish I could weave my words and thoughts with these quotes as well as Alison does. Since that is not my gift, I hope you will be satisfied with the intellectual tickling these words will give you as you connect the ideas from these brethren to the words and experiences of Alma to our experiences in our day. I apologize for many of these quotes being taken out of context. If you would like to read more, please feel free to look up the rest of the talk. Happy study!
In the Book of Mormon Institute manual it says:
“As compiler of the Book of Mormon, Mormon faced difficult challenges in determining what to include in the abridged record. At least two directives guided his selections. First, the Lord told Mormon to “write the things which have been commanded” (3 Nephi 26:12). Second, Mormon knew that his record was to come forth in the latter days for the purpose of gathering scattered Israel to the covenants of the Lord (see Words of Mormon 1:1–11; 3 Nephi 26:6–12;29:1–9; 30:1–2). We understand, then, that when Mormon made editorial decisions, these two factors were his governing concerns.
It is instructive to compare the length of books in the Book of Mormon and the time periods they covered. The inordinate amount of writing for a rather small period of history alerts the reader that the time of Book of Mormon history covered by the book of Alma is especially parallel and relevant for our time.”
Those who follow the teachings of Jesus Christ have always faced persecution. President Harold B. Lee admonished those who are persecuted neither to allow their trials to stop their spiritual progression nor to deter their righteous zeal:
“To be persecuted for righteousness sake in a great cause where truth and virtue and honor are at stake is god-like. … The great harm that may come from persecution is not from the persecution itself but from the possible effect it may have upon the persecuted who may thereby be deterred in their zeal for the righteousness of their cause. Much of that persecution comes from lack of understanding, for men are prone to oppose that which they do not comprehend. Some of it comes from men intent upon evil. But from whatever cause, persecution seems to be so universal against those engaged in a righteous cause. …
“… If you stand firmly for the right despite the jeers of the crowd or even physical violence, you shall be crowned with the blessedness of eternal joy. Who knows but that again in our day some of the saints or even apostles, as in former days, may be required to give their lives in defense of the truth? If that time should come, God grant they would not fail!” (Decisions for Successful Living [1973], 61–62).
Elder Quentin L. Cook:
In our increasingly unrighteous world, it is essential that values based on religious belief be part of the public discourse. Moral positions informed by a religious conscience must be accorded equal access to the public square. Under the constitutions of most countries, a religious conscience may not be given preference, but neither should it be disregarded.
[See Margaret Somerville, “Should Religion Influence Policy?” www.themarknews.com/articles/1535-should-religion-influence-policy.]
Religious faith is a store of light, knowledge, and wisdom and benefits society in a dramatic way when adherents engage in moral conduct because they feel accountable to God.
[See Zhao Xiao, “Market Economies with Churches and Market Economies without Churches,” 2002, www.danwei.org/business/churches_and_the_market_econom.php. This Chinese government economist argues that a moral underpinning is necessary to prevent people from lying and injuring others.]
Two religious principles will illustrate this point.
Honest Conduct Motivated by Accountability to God
The thirteenth article of faith begins, “We believe in being honest.” Honesty is a principle founded in religious belief and is one of God’s basic laws.
Many years ago when I was practicing law in California, a friend and client who was not a member of our faith came in to see me and with great enthusiasm showed me a letter he had received from an LDS bishop of a nearby ward. The bishop wrote that a member of his congregation, a former employee of my client, had taken materials from my client’s work site and had rationalized that they were surplus. But after becoming a committed Latter-day Saint and attempting to follow Jesus Christ, this employee recognized that what he had done was dishonest. Enclosed in the letter was a sum of money from the man to cover not only the cost of the materials but also interest. My client was impressed that the Church through lay leadership would assist this man in his effort to be reconciled to God.
Think about the light and truth that the shared value of honesty has in the Judeo-Christian world. Think about the impact on society if youth didn’t cheat in school, if adults were honest in the workplace and were faithful to their marriage vows. For us the concept of basic honesty is grounded in the life and teachings of the Savior. Honesty is also a valued attribute in many other faiths and in historic literature. The poet Robert Burns said, “An honest man’s the noblest work of God.” [“The Cotter’s Saturday Night,” in Poems by Robert Burns (1811), 191.] In almost every instance, people of faith feel accountable to God for being honest. This was the reason the man in California was repenting from his earlier act of dishonesty.
In a commencement address last year, Clayton Christensen, a Harvard professor and Church leader, shared the true account of a professional colleague from another country who had studied democracy. This friend was surprised at how critically important religion is to democracy. He pointed out that in societies where the citizens are taught from a young age to feel accountable to God for honesty and integrity, they will abide by rules and practices that, while unenforceable, promote democratic ideals. In societies where this is not true, there cannot be enough policemen to enforce honest behavior. [See Clayton M. Christensen, “The Importance of Asking the Right Questions” (commencement speech, Southern New Hampshire University, Manchester, N.H., May 16, 2009).]
Clearly, moral values with respect to honesty can play a significant role in establishing light and truth and improving society and should be valued by those who do not have faith.
Treating All of God’s Children as Brothers and Sisters
A second example of how religious faith benefits society and contributes light to the world is the role of religion in treating all of God’s children as brothers and sisters.
Many faith-based institutions in the last two centuries have been at the forefront in reaching out and rescuing those subjected to cruel circumstances because their members believe that all men are made in the image and likeness of God.23 [See Genesis 1:26 William Wilberforce, the great British statesman who was instrumental in outlawing the slave trade in Great Britain, is an excellent example.24 [See William Hague, William Wilberforce: The Life of the Great Anti-Slave Trade Campaigner (2007), 352–56.] “Amazing Grace,” the touching hymn, and the inspiring movie of the same name capture the feeling of the early 1800s and describe the account of his heroic effort. Wilberforce’s untiring efforts were among the first steps in eliminating this terrible, oppressive, cruel, and venal practice. As part of that effort he, together with other leaders, set out to reform public morality. He believed that education and government had to be morally based.25 [See Hague, William Wilberforce, 104–5.] “His … vision of moral and spiritual enrichment was what he lived for, whether in defending the institution of marriage, attacking the practices of the slave trade or emphatically defending the Sabbath day.”26 [Hague, William Wilberforce, 513.] With great energy he helped mobilize the country’s moral and social leaders in a nationwide struggle against vice.27 [See Hague, William Wilberforce, 107–8.]
In our early Church history, the vast majority of our members were opposed to slavery.28 [See James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints, 2nd ed. (1992), 93, 120, 202.] This was a significant reason, along with their religious beliefs, for the hostility and mob violence they experienced, culminating in the extermination order issued by Governor Boggs in Missouri.29 [See Leonard J. Arrington and Davis Bitton, The Mormon Experience: A History of the Latter-day Saints, 2nd ed. (1992), 48–51; see also Clyde A. Milner and others, The Oxford History of the American West (1994), 362: “Proslavery settlers and politicians persecuted them mercilessly.”] In 1833 Joseph Smith received a revelation stating, “It is not right that any man should be in bondage one to another.”30 Doctrine and Covenants 101:79 Our commitment to freedom of religion and treating all people as sons and daughters of God is central to our doctrine.
These are just two examples of how faith-based values undergird principles that greatly bless society. There are many more. We should both participate ourselves and support people of character and integrity to help reestablish moral values that will bless the entire community.
Let me be clear that all voices need to be heard in the public square. Neither religious nor secular voices should be silenced. Furthermore, we should not expect that because some of our views emanate from religious principles, they will automatically be accepted or given preferential status. But it is also clear such views and values are entitled to be reviewed on their merits.
The moral foundation of our doctrine can be a beacon light to the world and can be a unifying force for both morality and faith in Jesus Christ. We need to protect our families and be at the forefront together with all people of goodwill in doing everything we can to preserve light, hope, and morality in our communities (2010–O:27, Quentin L. Cook, Let There Be Light!).
Elder Neal A. Maxwell:
"It is well, therefore, to ponder the status of hope in our present human context when God’s commandments seem unimportant to many. Granted, as the scriptures say, “it is not common that the voice of the people desireth anything contrary to that which is right” (Mosiah 29:26). But if this does occur, bringing massive sea changes in society’s attitudes, then the judgments of God will come (see Mosiah 29:26–27). Only the acceptance of the revelations of God can bring both the direction and correction needed and, in turn, a “brightness of hope” (2 Ne. 31:20).
Real hope keeps us “anxiously engaged” in good causes even when these appear to be losing causes on the mortal scoreboard (see D&C 58:27). Likewise, real hope is much more than wishful musing. It stiffens, not slackens, the spiritual spine. Hope is serene, not giddy, eager without being naive, and pleasantly steady without being smug. Hope is realistic anticipation which takes the form of a determination—not only to survive adversity but, moreover, to “endure … well” to the end D&C 121:8 (1998–O:61, Neal A. Maxwell, Hope through the Atonement of Jesus Christ).
President Wilford Woodruff:
"We live in a wicked generation. There is a change in the world now from what it was fifty years ago. There is a great change in comparison to the days of my youth. (Hel. 7:7-9) There is more sin committed now in one Gentile city in twenty-four hours than used to be committed in a hundred years. From the time I can remember until I was twenty years of age, there was but one murder committed in the New England States. When it was generally known that a man had murdered his wife and had to be hung up between the heavens and the earth, (2 Sam. 18:9-10; Alma 1:15) it caused a great sensation throughout that country. The murders committed today have become so numerous that they do not think it worth while to publish them; newspaper editors would rather give the space in their papers to advertisements, they pay better. Wickedness of every kind has increased upon the face of the earth; darkness covers the earth, and gross darkness the minds of the people (Isa. 60:2). The whole earth seems to be deluged with profanity and abominations of almost every kind. This is as true as it is lamentable to think about. The Lord has sent his Gospel in its fulness; we have preached it to the nations, and sin and iniquity have increased a thousand fold since the Gospel has been offered to them and they have rejected it. The light which they formerly had is withdrawn from them, and the powers of evil have taken possession of them, (Matt. 6:23) and reign universally over the nations; yet, notwithstanding this it is no reason why we should follow in the same path. It is for us to walk in the path of virtue, righteousness, truth, and godliness, honoring God and those things that will exalt men to His favor. This way is open before us—it is open to all men. The Gospel of Jesus Christ has been revealed in its fulness, glory, and beauty, and offered to this generation; and every man and woman who has been willing to accept the Gospel can see and understand the blessings there are to be enjoyed in embracing it. There are blessings offered to this generation in the Gospel which they have had no knowledge of before. There are blessings pertaining to the Gospel in every age that the world were ignorant of until the Gospel was first presented to them
Brigham Young
Our enemies are constantly yelling “Rebellion! Treason!” no matter how peaceful, orderly, and loyal we may be. And now to come out in open opposition to their cursed, corrupt practices, will of course be counted treason. But let me tell you that the real, actual treason is committed in Washington, by the administrators of our Government sending an army to take the lives of innocent citizens. Every man is allowed by the Constitution to have what religion he pleases and to profess what religion he pleases. That liberty is guaranteed by the Constitution; “but you, ‘Mormons,’ an army must be sent against you, because you are Latter-day Saints.” Yes, an army must be sent to drive us from the earth.
There is high treason in Washington; and if the law was carried out, it would hang up many of them. And the very act of James K. Polk in taking five hundred of our men, while we were making our way out of the country under an agreement forced upon us, would have hung him between the heavens and the earth, 2 Sam. 18:9 Alma 1:15 if the laws had been faithfully executed. And now, if they can send a force against this people, we have every constitutional and legal right to send them to hell, and we calculate to send them there.
When I get over being angry, I may preach something else; but the past travels and sufferings of this people through mobocracy are before me.
I am not speaking of the Government, but of the corrupt administrators of the Government. They make me think of a sign in New York, upon which was lettered, “All manner of twisting and turning done here.” It is just so in Washington City; they can twist and turn in any and every way, to suit their hellish appetites.
Were I an officer sent to Utah for the purpose of aiding the unhallowed oppression of the innocent (and in this connection I disclaim all personalities), I would know the facts in the case before I would make any hostile move; and sooner than side with tyranny and murder, I would resign my commission, and say, “Take it and stick it in your boot, and go to hell, and I will go my way.” And I would rather go and raise my own potatoes for my wives and children than to hold office under such a set of administrators and bow down to their wicked designs; though, if I were of the world, I should probably do as the rest do (JD 5:231, Brigham Young, Movements of the Saints’ Enemies, Etc.).
Elder David A. Bednar:
Inviting children as gospel learners to act and not merely be acted upon builds on reading and talking about the Book of Mormon and bearing testimony spontaneously in the home. Imagine, for example, a family home evening in which children are invited and expected to come prepared to ask questions about what they are reading and learning in the Book of Mormon—or about an issue that recently was emphasized in a gospel discussion or spontaneous testimony in the home. And imagine further that the children ask questions the parents are not prepared adequately to answer. Some parents might be apprehensive about such an unstructured approach to home evening. But the best family home evenings are not necessarily the product of prepared, purchased, or downloaded packets of outlines and visual aids. What a glorious opportunity for family members to search the scriptures together and to be tutored by the Holy Ghost. “For the preacher was no better than the hearer, neither was the teacher any better than the learner; … and they did all labor, every man according to his strength” (Alma 1:26).
Are you and I helping our children become agents who act and seek learning by study and by faith, or have we trained our children to wait to be taught and acted upon? Are we as parents primarily giving our children the equivalent of spiritual fish to eat, or are we consistently helping them to act, to learn for themselves, and to stand steadfast and immovable? Are we helping our children become anxiously engaged in asking, seeking, and knocking? (See 3 Nephi 14:7) (2010–A:40, David A. Bednar, Watching with All Perseverance).
Elder Dallin H. Oaks
Focusing on the needs of the students, a gospel teacher will never obscure their view of the Master by standing in the way or by shadowing the lesson with self-promotion or self-interest. This means that a gospel teacher must never indulge in priestcrafts, which are “that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world” 2 Ne. 26:29 A gospel teacher does not preach “to become popular” Alma 1:3 or “for the sake of riches and honor” Alma 1:16 He or she follows the marvelous Book of Mormon example in which “the preacher was no better than the hearer, neither was the teacher any better than the learner” (Alma 1:26). Both will always look to the Master (1999–O:78, Dallin H. Oaks, Gospel Teaching).
