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Alma 30 - 31

Thank you Zena and class for a lively lesson.  Tonight we discussed what I broadly term "the doctrine of Korihor", which is found mainly in Alma 30:13-18 and 23-26.

I would like to explore some of the ways this passage of scripture is relevant in our lives today, with focus on how we understand this kind of teaching and how this kind of teaching could be responded to on an individual level and on an official level.

Firstly - what did Korihor claim?  As discussed in our lesson, Korihor asserted 'there is no God'.  That was his fundamental premise, although he did not seem (from the records we have) to actually mention that up front.  However, when confronted by Alma, he admitted that he did not believe there was a God (Alma 30:37-38).  I suspect there are several reasons that Korihor acted in this manner, not the least being that it would be very difficult to win followers if this was stated up front?  He no doubt would have lost his audience if he had started off by saying, "Guys, there is no God so why don't we ...".  Instead Korihor used a oblique angle, using, for example social issues to ground his arguments, saying "priests usurp power and authority over the people" (Alma 30:23); "priests keep people in ignorance" (Alma 30:23); "priests bring people down" (Alma 30:23); "priests glut on the labors of the people" (Alma 30:32).  

If we try to put Korihor's argument in simple terms, prefacing each claim he makes with his unspoken fundamental premise, his arguments look like this:
There is no God > therefore > there is no Christ; (Alma 30:13)
There is no God > therefore > prophets cannot exist and must be foolish traditions; (Alma 30:14)
There is no God > therefore > there is no sin (no good and evil); (Alma 30:17)
There is no God > therefore > you prosper purely on your own effort/talent/strength; (Alma 30:17)

This gives us a basic idea of Korihors argument.  However, there is a lot more to the philosophy of what he is saying, and an article in the July 1992 Ensign by Gerald Lund (see Resources below) is a superb resource to use to look at the philosophical layers of Korihors argument. 

How is this relevant today?  As we found in our class, most class members could identify someone, somewhere who promoted Korihor-like teachings.  They are not new or unique, although every proponent seems to want to declare them as "new" or "modern" thinking.  In a February 2014 BYU Forum address, Dr Albert Mohler outlined the philosophy behind some recent international social "Korihor" doctrines.  Taking the approach used above, some recent issues which are receiving social and political attention are:
There is no God > therefore > marriage is a man-made institution;
There is no God > therefore > human life is ours to give or take at will;
There is no God > therefore > the family can be defined in any way we please.
Once again, there is a lot more, philosophically, to these arguments and I recommend listening to Dr Mohlers' forum address (link in Resources).

Second: How do we respond individually to modern-day Korihors?  Looking to Alma, the people in the land of Ammon had a simple strategy, one described as wise:  they took Korhihor, they bound him and took him to Ammon, their spiritual leader, who evicted him from their lands (Alma 30:20-21).  As we discussed in class, the people of Ammon knew first-hand what a society who bought into Korihors values would look like - they had lived the reality of such a society. And they were having no part of it, so they drew a line!  In explaining a principle which relates to this behaviour, that of tolerance, Elder Russell M Nelson said: "Your gracious tolerance for an individual does not grant him or her license to do wrong, nor does your tolerance obligate you to tolerate his or her misdeed. That distinction is fundamental to an understanding of this vital virtue."

Whilst this is a straightforward approach, it is very rich and multi-dimensional.  Attributes such as tolerance, forbearance and patience are part of "how" we engage even though we choose to not have part in or support such philosophies. While a deeper discussion of this would take far more space and time than we have, one challenge for this weeks lesson is to contemplate how you can appropriately "have no part" of philosophies which are anti-Christ in nature ...  Valuable resources in this regard are the talks by Elder Nelson and Elder Oaks referenced below. 

Thirdly,  how do we understand official responses to such issues? I recall in early 1990's when I was a ward Relief Society President, a popular magazine in South Africa running a so-called "expose" on "The Mormons".  The article was factually accurate about church membership numbers and statistical data and for the rest either was totally inaccurate (e.g. in referencing polygamy as a current church practise) or quite distorted (e.g. about the temple garment).  The article caused a lot of distress among church members, and in our stake, Bishops and auxiliary presidents were counselled specifically to:
1.  remind members that is was the responsibility of the Area Presidency to make an official response to the article and that they would determine how to appropriately address the matter;
2. address any specific doctrinal concerns which arose in members minds;
3. discourage ward members from writing letters to the magazine, its editors or the journalist who wrote the article;
4. advise ward members to not defend the church's position in an argumentative way if their friends/acquaintances raised the matter; and
5. to invite friends/acquaintances who were genuinely curious to hear more from the missionaries.

In speaking of the difficulties which are experienced in dealing with this kind of opposition, Elder Dallin H Oaks stated: "Some of life’s most complicated decisions involve mixtures of good and evil. To what extent can one seek the benefit of something good one desires when this can only be done by simultaneously promoting something bad one opposes?"  This dilemma faces the Church in dealing with Korihor-like challenges. (see "Alternate Voices" referenced below.)

In the case of Korihor, Alma, in his role as the High Priest, responded directly to Korihor.  It is important to note that Alma did not get caught up in a philosophical debate - he responded directly to the matters Korihor raised.  Using his priesthood authority he responded to Korihors demands for a sign by granting exactly that - a sign.  And then Korihor was, once again, cast out.  

It is instructive to note that, in the end, Korihor lived and died among a society that lived the values that he had preached;  they had rejected the "foolish traditions of their fathers" (Alma 31:9); they refused to believe in prophets or prophesying (Alma 31:22); and they refused to be bound by a belief in Christ (Alma 31:17).  

This scripture block is rich ground for contemplation and investigation, for self-reflection and for determination to act.  I hope that it is a satisfying journey for your growth!

Resources:
Gerald N. Lund : Countering Korihors Philosophy
(Ensign, July 1992)

Dr Albert Mohler : Strengthen the things that Remain
(BYU Forum 25 February 2014) 

Dallin H. Oaks : Alternate Voices 
(General Conference, April 1989)

Russell M Nelson : Teach us Tolerance and Love
(General Conference, April 1994) 

Dallin H Oaks : Balancing Truth and Tolerance
(CES Fireside, September 2011) 

Wikipedia : Korihor (well referenced article!)

Alma 23-29

This week our lesson focused on the experience of conversion.  In previous lessons we had spoken about conversion, and this definition which captures the essence of conversion as being alignment with God, was one of the principles we discussed.

Speaking about conversion, Elder Bednar has said: 

"For many of us, conversion is an ongoing process and not a onetime event that results from a powerful or dramatic experience. Line upon line and precept upon precept, gradually and almost imperceptibly, our motives, our thoughts, our words, and our deeds become aligned with the will of God. Conversion unto the Lord requires both persistence and patience." (Converted Unto the Lord, October 2012) 

 Sister Oscarson elaborated on other aspects of conversion: - obedience and time.  Sister Oscarson also stated:

"True conversion is more than merely having a knowledge of gospel principles and implies even more than just having a testimony of those principles. It is possible to have a testimony of the gospel without living it. Being truly converted means we are acting upon what we believe and allowing it to create “a mighty change in us, or in our hearts.” In the booklet True to the Faith, we learn that “conversion is a process, not an event. You become converted as a result of … righteous efforts to follow the Savior.” It takes time, effort, and work. " (Be Ye Converted, October 2013) 

In our lesson, we discussed aspects of our individual conversion experiences.  As we shared, we pondered on the background to our conversion experiences, any preparations that we noted in relation to the experience and events leading up to our baptisms.

During the discussions, we noted similarities in our experiences.  These included:
1. The role of sincere personal PRAYER;
2. Experiencing PEACEFUL FEELINGS about the gospel and experiencing the influence of the Spirit;
3.  The progression of TIME- learning and changes that happened line upon line, slowly;
4.  The significance of OBEDIENCE to promptings received; and
5. The significance of studying the SCRIPTURES.

Another common, and highly significant experience to the class was the "person who influences",  In each case, some significant person had influence over us leading us towards accepting the gospel.

So - ponder and write about your conversion experience, and see if the same principles come up as we have mentioned.  And then reflect on the significance of these things in your ongoing conversion ...   

Alma 17-22

Thanks to Zena for her lesson! 

This scripture block focuses on the missionary work done by the sons of Mosiah2 among the Lamanites. The missionary stories of Ammon, Aaron, Omner and Himi are both a well-loved and significant aspect of the book of Alma.

In Elder Bednar's talk in the most recent (October 2014) conference, he stated:

“Devoted disciples of Jesus Christ always have been and always will be valiant missionaries ... a missionary is a follower of Christ who testifies of Him as the Redeemer and proclaims the truths of His gospel.”

Elder Bednar further explained that an invitation to hear the gospel was an invitation:

“to hear the restored truths of the gospel of Jesus Christ so you can study, ponder, pray, and come to know for yourself if the things we are sharing with you are true.” 

It seems that much of Elder Bednar's talk rings true for the sons of Mosiah:- after their conversion they became devoted disciples of Christ with Ammon expressing his testimony as follows: "Therefore, let us glory, year, we will glory in the Lord; yea, we will rejoice, for our joy is full;  yea, we will praise our god forever."  In the course of their missionary labours, they invited many, including King Lamoni, to hear and come to know of the gospel of Jesus Christ for himself. 

Commenting on the purpose of an invitation to hear the gospel, Elder Bednar said:

“Many of us as adults behave in precisely the same way when we find a treatment or medication that alleviates pain with which we have long suffered, or we receive counsel that enables us to face challenges with courage and perplexities with patience. Sharing with other people things that are most meaningful to us or have helped us is not unusual at all.”

Ammon, speaking about the experience he and his brothers shared, said "Who could have supposed that our God would have been so merciful as to have snatched us from our awful, sinful, and polluted state? ... Oh then, why did he not consign us to an awful destruction, yea, why did he not let the sword of his justice fall upon us? ... behold, he did not exercise his justice upon us but in his great mercy hath brought us over that everlasting gulf of death and misery, even to the salvation of our souls" (Alma 26:17-20).  In speaking about the conversion of many of the Lamanites, Ammon confirms the similar experience of the Lamanites, who "were in darkness, yea even in the darkest abyss, but behold, how many of them are brought to behold the marvellous light of God" (Alma 26:3).


As we go about and respond to the challenge to share those things that are most meaningful to us, or those things that have helped us to alleviate pain or to face challenges and perplexities, may we, with Ammon, testify "this is the blessing which hath been bestowed upon us, that we have been made instruments in the hands of God to bring about this great work"!

Alma 13-16

Boyd K Packer observed that "there is no way to make sense out of life without a knowledge of the doctrine of premortal life.  The idea that mortal birth is the beginning is preposterous. There is no way to explain life if you believe that ... when we understand the doctrine of premortal life, then things fit together and make sense." (Conference, October 1983) 

Starting with Alma 13, this scripture block contains many hints and insights as to our premortal identity and character.   Expanding on the first two verses, President Kimball taught "In the world before we came here, faithful women were given certain assignments while faithful men were foreordained to certain priesthood tasks.  While we do not now remember the particulars, this does not alter the glorious reality of what we once agreed to. You are accountable for those things which long ago were expected of you just as are those we sustain as prophets and apostles." 

Moving onto the concept of premortal agency and its impact on our choices in mortality, Joseph Fielding Smith noted that our Father "knew not only what each of us could do, but also what each of us would do when put to the test and when responsibility was given us." 

During our lesson we considered the great privilege of being part of the house of Israel - noting Romans chapters 9 - 11 which give more detail of that doctrine.  A rough calculation of current world population vs current church membership shows that we, as Latter-day Saints, make up .02% of the worlds population - a privileged minority indeed!

Journal what it means to you to be a part of the house of Israel?  What impact does it have to read Alma 13 and realise that those are attributes you possessed in the premortal world? What are the implications of those statements on who we should be as followers of Christ in mortality?