Hi All,
There will be a funeral on Tuesday, April 2, at the Gilbert building. For this Tuesday only we will meet at the Stake Center in the Relief Society room. (Northeast corner of the building.) 9:30-11 a.m. The Stake Center is located at 2701 E. Lehi Road, Mesa. I'm sorry for any inconvenience this may cause any of you. As a reminder, the reading assignment is Mosiah 25-28. Thanks for all you bring to class! I look forward to seeing you Tuesday.
Saturday, March 30, 2019
Tuesday, March 26, 2019
Mosiah 18-24
APRIL/MAY READING
April 2—Mosiah 25-28
April 9—Mosiah 29, Alma 1-4
April 16—Alma 5-7
April 23—Alam 8-12
April 30—Alma 13-16
May 7—Alma 17-22 (final class)
ALMA’S AUTHORITY
“The case of Alma brings up at least two interesting questions: (1) Were the priests of Noah legitimate holders of legitimate priesthood, and (2) Where did Alma get his authority? We have to assume Alma and his one-time colleagues were ordained validly by Noah, who was also ordained validly by his father, Zeniff.The fact that Noah was not righteous after he was ordained and that Alma himself was part of Noah’s priestly group during his early ministry has nothing to do with Alma’s priesthood authority. Until superior priesthood authority withdraws permission to exercise priestly functions, a legitimately ordained holder of the priesthood continues to hold valid priesthood-however unrighteous he may be, however dead to spiritual promptings, and however unlikely it may be that he will ever actually exercise his priesthood.
Alma, in fact, claimed to have authority from God, a claim which Mormon implicitly acknowledges as valid. Alma was a descendant of Nephi, a fact which may or may not be significant in discussing his priesthood authority since we do not know precisely how the priesthood functioned or was apportioned among the Nephites.”
Daniel C. Peterson, https://rsc.byu.edu/archived/book-mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
WORTHINESS AND ORDINANCES
“If serious sin, as such, invalidated priesthood ordinances, we could never know whose marriage was legal, or who was really a member of the Church. Did the man who ordained you to the priesthood have a secret, unrepented sin? If he did, your ordination is invalid.Your mission was illegitimate, any converts you baptized are actually non-members, and you are living in adultery since you should never have been admitted to the temple.Any of your converts who served missions and baptized are similarly fraudulent, and the consequences ripple onward and outward in utterly unforeseeable ways. How could we ever be sure of anything?”
Daniel C. Peterson, https://rsc.byu.edu/archived/book-mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
BAPTISM
“Latter-day Saint discourse has long featured and benefited from two different New Testament metaphors in explaining and understanding water baptism.The first is the near universal insight used widely by Christians and pagans alike that washing in water can signify spiritual purification, a washing away of sin or contamination (see Acts 22:15– 16).The second is the more specifically Christian insight of Paul that immersion in water can represent the burial and resurrection of Jesus Christ (see Rom. 6:4).What seems to have gone largely unnoticed in LDS discourse is that discussions of baptism in the Book of Mormon offer instead a third understanding of baptism:”
“A surprising implication of this Book of Mormon language is that the covenant the convert signals at baptism is actually made before baptism and is the central element of repentance. Genuine repentance always includes a deliberate commitment by the penitent person to turn to Christ and walk in his path— taking his name upon oneself and keeping his commandments. Baptism and repentance are thus linked together: baptism completes repentance.
Indeed, the concept of repentance in Book of Mormon discourse focuses on the idea of “turning away” from the ways of the flesh or our own paths in life and choosing to walk with Jesus Christ in the straight and narrow path defined by his commandments and communicated to us by his servants or by the Holy Ghost. This turning is a choice, an act of human agency.The ideas of turning and coming unto Christ point to the covenantal aspect of repentance. Not only must the repentant sinner leave off sinning, he must also make a positive commitment to the Savior to keep his commandments, to enter the strait gate, and then to walk the straight and narrow path, as he comes unto Christ (2 Ne. 31:17–18).
This is the covenant that is witnessed to God and to the entire world by the convert through baptism of water.The choice to repent is a choice to burn bridges in every other direction, deciding to follow forever only one way, the one path that leads to eternal life. It is this privately made covenant that will be witnessed publicly at baptism and periodically thereafter through the taking of the sacrament.And it is referred to appropriately as the “baptismal” covenant.”
Noel B. Reynolds, https://archive.bookofmormoncentral.org/node/13
HOW THE LORD RESPONDS
As you read the following accounts look for:
1. What did the people do in response to their afflictions? 2. How did the Lord respond to these people?
3. How does He help with their problem?
4. Why is the response different?
Mosiah 21: 13-16 (Limhi’s people)
Mosiah 24:8-15 (Alma’s people)
CHASTENING
“Sadly, much of modern Christianity does not acknowledge that God makes any real demands on those who believe in Him, seeing Him rather as a butler “who meets their needs when summoned” or a therapist whose role is to help people “feel good about themselves.” It is a religious outlook that “makes no pretense at changing lives.” “By contrast,” as one author declares, “the God portrayed in both the Hebrew and Christian Scriptures asks, not just for commitment, but for our very lives.The God of the Bible traffics in life and death, not niceness, and calls for sacrificial love, not benign whatever-ism.”
“I would like to speak of one particular attitude and practice we need to adopt if we are to meet our Heavenly Father’s expectations. It is this: willingly to accept and even seek correction. Correction is vital if we would conform our lives “unto a perfect man, [that is,] unto the measure of the stature of the fulness of Christ” (Ephesians 4:13). Paul said of divine correction or chastening,“For whom the Lord loveth he chasteneth” (Hebrews 12:6). Though it is often difficult to endure, truly we ought to rejoice that God considers us worth the time and trouble to correct.
Divine chastening has at least three purposes: (1) to persuade us to repent, (2) to refine and sanctify us, and (3) at times to redirect our course in life to what God knows is a better path.”
“The followers of Alma established a Zion community in Helam but then were brought into bondage.They did not deserve their suffering—quite the contrary.
[But] the Lord strengthened them and lightened their burdens to the point they could hardly feel them upon their backs and then in due course delivered them (see Mosiah 24:8–22).Their faith was immeasurably strengthened by their experience, and ever after they enjoyed a special bond with the Lord.”
“Remember that if we resist correction, others may discontinue offering it altogether, despite their love for us. If we repeatedly fail to act on the chastening of a loving God, then He too will desist. He has said, “My Spirit will not always strive with man” (Ether 2:15). Eventually, much of our chastening should come from within—we should become self-correcting.
All of us can meet God’s expectations, however great or small our capacity and talent may be. Moroni affirms,“If ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is [God’s] grace sufficient for you, that by his grace ye may be perfect in Christ” (Moroni 10:32). It is a diligent, devoted effort on our part that calls forth this empowering and enabling grace, an effort that certainly includes submission to God’s chastening hand and sincere, unqualified repentance. Let us pray for His love-inspired correction.”
D.Todd Christofferson, https://www.lds.org/general-conference/2011/04/as-many-as-i-love-i-rebuke-and-chasten?lang=eng
April 2—Mosiah 25-28
April 9—Mosiah 29, Alma 1-4
April 16—Alma 5-7
April 23—Alam 8-12
April 30—Alma 13-16
May 7—Alma 17-22 (final class)
ALMA’S AUTHORITY
“The case of Alma brings up at least two interesting questions: (1) Were the priests of Noah legitimate holders of legitimate priesthood, and (2) Where did Alma get his authority? We have to assume Alma and his one-time colleagues were ordained validly by Noah, who was also ordained validly by his father, Zeniff.The fact that Noah was not righteous after he was ordained and that Alma himself was part of Noah’s priestly group during his early ministry has nothing to do with Alma’s priesthood authority. Until superior priesthood authority withdraws permission to exercise priestly functions, a legitimately ordained holder of the priesthood continues to hold valid priesthood-however unrighteous he may be, however dead to spiritual promptings, and however unlikely it may be that he will ever actually exercise his priesthood.
Alma, in fact, claimed to have authority from God, a claim which Mormon implicitly acknowledges as valid. Alma was a descendant of Nephi, a fact which may or may not be significant in discussing his priesthood authority since we do not know precisely how the priesthood functioned or was apportioned among the Nephites.”
Daniel C. Peterson, https://rsc.byu.edu/archived/book-mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
WORTHINESS AND ORDINANCES
“If serious sin, as such, invalidated priesthood ordinances, we could never know whose marriage was legal, or who was really a member of the Church. Did the man who ordained you to the priesthood have a secret, unrepented sin? If he did, your ordination is invalid.Your mission was illegitimate, any converts you baptized are actually non-members, and you are living in adultery since you should never have been admitted to the temple.Any of your converts who served missions and baptized are similarly fraudulent, and the consequences ripple onward and outward in utterly unforeseeable ways. How could we ever be sure of anything?”
Daniel C. Peterson, https://rsc.byu.edu/archived/book-mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
BAPTISM
“Latter-day Saint discourse has long featured and benefited from two different New Testament metaphors in explaining and understanding water baptism.The first is the near universal insight used widely by Christians and pagans alike that washing in water can signify spiritual purification, a washing away of sin or contamination (see Acts 22:15– 16).The second is the more specifically Christian insight of Paul that immersion in water can represent the burial and resurrection of Jesus Christ (see Rom. 6:4).What seems to have gone largely unnoticed in LDS discourse is that discussions of baptism in the Book of Mormon offer instead a third understanding of baptism:”
“A surprising implication of this Book of Mormon language is that the covenant the convert signals at baptism is actually made before baptism and is the central element of repentance. Genuine repentance always includes a deliberate commitment by the penitent person to turn to Christ and walk in his path— taking his name upon oneself and keeping his commandments. Baptism and repentance are thus linked together: baptism completes repentance.
Indeed, the concept of repentance in Book of Mormon discourse focuses on the idea of “turning away” from the ways of the flesh or our own paths in life and choosing to walk with Jesus Christ in the straight and narrow path defined by his commandments and communicated to us by his servants or by the Holy Ghost. This turning is a choice, an act of human agency.The ideas of turning and coming unto Christ point to the covenantal aspect of repentance. Not only must the repentant sinner leave off sinning, he must also make a positive commitment to the Savior to keep his commandments, to enter the strait gate, and then to walk the straight and narrow path, as he comes unto Christ (2 Ne. 31:17–18).
This is the covenant that is witnessed to God and to the entire world by the convert through baptism of water.The choice to repent is a choice to burn bridges in every other direction, deciding to follow forever only one way, the one path that leads to eternal life. It is this privately made covenant that will be witnessed publicly at baptism and periodically thereafter through the taking of the sacrament.And it is referred to appropriately as the “baptismal” covenant.”
Noel B. Reynolds, https://archive.bookofmormoncentral.org/node/13
HOW THE LORD RESPONDS
As you read the following accounts look for:
1. What did the people do in response to their afflictions? 2. How did the Lord respond to these people?
3. How does He help with their problem?
4. Why is the response different?
Mosiah 21: 13-16 (Limhi’s people)
Mosiah 24:8-15 (Alma’s people)
CHASTENING
“Sadly, much of modern Christianity does not acknowledge that God makes any real demands on those who believe in Him, seeing Him rather as a butler “who meets their needs when summoned” or a therapist whose role is to help people “feel good about themselves.” It is a religious outlook that “makes no pretense at changing lives.” “By contrast,” as one author declares, “the God portrayed in both the Hebrew and Christian Scriptures asks, not just for commitment, but for our very lives.The God of the Bible traffics in life and death, not niceness, and calls for sacrificial love, not benign whatever-ism.”
“I would like to speak of one particular attitude and practice we need to adopt if we are to meet our Heavenly Father’s expectations. It is this: willingly to accept and even seek correction. Correction is vital if we would conform our lives “unto a perfect man, [that is,] unto the measure of the stature of the fulness of Christ” (Ephesians 4:13). Paul said of divine correction or chastening,“For whom the Lord loveth he chasteneth” (Hebrews 12:6). Though it is often difficult to endure, truly we ought to rejoice that God considers us worth the time and trouble to correct.
Divine chastening has at least three purposes: (1) to persuade us to repent, (2) to refine and sanctify us, and (3) at times to redirect our course in life to what God knows is a better path.”
“The followers of Alma established a Zion community in Helam but then were brought into bondage.They did not deserve their suffering—quite the contrary.
[But] the Lord strengthened them and lightened their burdens to the point they could hardly feel them upon their backs and then in due course delivered them (see Mosiah 24:8–22).Their faith was immeasurably strengthened by their experience, and ever after they enjoyed a special bond with the Lord.”
“Remember that if we resist correction, others may discontinue offering it altogether, despite their love for us. If we repeatedly fail to act on the chastening of a loving God, then He too will desist. He has said, “My Spirit will not always strive with man” (Ether 2:15). Eventually, much of our chastening should come from within—we should become self-correcting.
All of us can meet God’s expectations, however great or small our capacity and talent may be. Moroni affirms,“If ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is [God’s] grace sufficient for you, that by his grace ye may be perfect in Christ” (Moroni 10:32). It is a diligent, devoted effort on our part that calls forth this empowering and enabling grace, an effort that certainly includes submission to God’s chastening hand and sincere, unqualified repentance. Let us pray for His love-inspired correction.”
D.Todd Christofferson, https://www.lds.org/general-conference/2011/04/as-many-as-i-love-i-rebuke-and-chasten?lang=eng
Tuesday, March 19, 2019
Mosiah 11-17
MARCH READING
March 26—Mosiah 18-24
REPENTANCE
“We repent when upon reflection, with a stronger will, clearer insight, or deeper desire, we wish to choose differently.To be outside the reach of forgiveness and change, one would have to choose evil, to reject the love of a vulnerable God and His suffering son.”
“For redemption to be permanently beyond reach, one would have to choose to put oneself beyond reach.”
The God Who Weeps,Teryl and Fiona Givens
PENTECOST
“Fifty days after Passover on the ancient Israelite calendar was the festival of Pentecost, which the law of Moses required the children of Israel to observe.
It was an agricultural holiday sometimes called the Day of the Firstfruits. It was a pilgrimage festival, with a “holy convocation,” rejoicing in the bounty of the spring, especially the new wheat. Just as Passover marked a time of poverty and bondage, Pentecost exulted in a time of bounty, with offerings of leavened bread baked from the new crop of wheat and of the choicest firstfruits.
About this same time of the year was the day when Moses received the Ten Commandments on Mount Sinai.Thus, Pentecost probably also celebrated the giving of the law by God to Moses.The connection between Pentecost and the giving of the law is well-documented in the Talmud. Psalm 50:16-21 shows that Pentecost also became a day of stern admonition.”
“Against this, the story of Abinadi in Mosiah 11-17 now comes vividly to life. Consider the following points:
1.Timing would have been important to Abinadi. He had already been expelled once from the city, two years earlier. His reentry on a festival day would have given him a ready audience.
2. Both of Abinadi’s speeches deal with the themes of Pentecost. He reversed the festival’s blessings and rejoicing, and turned them into curses and predictions of gloom.At the time when a bounteous grain season would have been at hand, Abinadi cursed the crops: he prophesied that hail, dry winds, and insects shall ruin “their grain” (Mosiah 12:6).While Israel’s deliverance from bondage was traditionally being celebrated,Abinadi called upon Exodus terminology to proclaim that bondage and burdens would return to the wicked people in the city of Nephi.
3.At precisely the time when Noah’s priests would have been hypocritically pledging allegiance to the Ten Commandments, Abinadi rehearsed to them those very commandments (see Mosiah 12:33). On any other day this might have seemed a strange defense for a man on trial for his life, but not on Pentecost—the day on which the Ten Commandments were on center stage!”
4. Indeed, the connection with Pentecost could hardly have been more graphic than when Abinadi’s “face shone with exceeding luster, even as Moses’ did while in the mount of Sinai, while speaking with the Lord” (Mosiah 13:5, compare Exodus 34:29-30).This divine manifestation was quintessentially pentecostal.
5.There are further connections between Abinadi and Exodus 19. For example, cursing Noah to be like a “garment in a hot furnace” may well recall the fact that Mt. Sinai became a furnace (see Exodus 19:18) and that people whose garments were not clean were not “ready” for the Lord (see Exodus 19:10-15). The tongues of fire that appeared when the apostle Peter spoke on the Feast of Pentecost in Acts 2-3 likewise recall the burnings on Mt. Sinai.
6.The ancient festival appears to have been a three-day event (see Exodus 19:11), which may explain why Abinadi’s trial was postponed for “three
days” (Mosiah 17:6).
7. Finally, there are intriguing parallels between Abinadi’s piercing rebukes and Psalm 50, identified by [scholars] as a psalm of Pentecost.
John W.Welch, Gordon C.Thommason, Robert F. Smith, Abinadi and Pentecost
ABINADI’S RESPONSE
“Abinadi’s rebuttal was an extensive and brilliant explanation of the true essence of redemption and how it brings good tidings to those who accept Christ. His words comprise an intricate and elaborate commentary, on the text from Isaiah 52 that the priests quoted. His position was based on solid ground.
Casual readers might wonder if Abinadi’s speech was responsive to the
specific question posed to him by the priests, but on close examination it is
clear that his answer is constructed around specific words and phrases in
Isaiah 52. Indeed, Abinadi’s speech responded precisely and thoroughly to the
priests’ interrogatory. His remarks were completely relevant to the strategy
employed against him at this stage in his trial.
Abinadi also raised affirmative counterclaims, accusing the priests themselves
of pretending to teach the people, of misunderstanding the spirit of prophecy,
and of perverting the ways of the Lord. In effect,Abinadi accused the priests of
lying about their own behavior, of denying true prophecy, and of leading people
into apostasy, countering their claims but at the same time adding to the very
charges brought against himself.”
John W.Welch, The Legal Cases in the Book of Mormon, https://publications.mi.byu.edu/book/the-legal-cases-in-the-book-of-mormon/
ABINADI’S TRIAL BY ORDEAL
“Although ordeals are not mentioned as often in ancient Israelite law as they are in ancient Near Eastern law, they were normal parts of biblical jurisprudence, where they often served to validate the innocence of the accused. Submitting to an ordeal was often an accused’s last hope of establishing his innocence or vindicating his testimony. In Abinadi’s case, he offered to suffer whatever pain Noah desired to inflict upon him:“I will suffer even until death” (Mosiah 17:10). Abinadi also asserted that if he were to die in the ordeal, two witnesses would then remain against Noah: first, Abinadi’s words “[would] stand as a testimony,” and second, Abinadi’s innocent blood would “also stand as a testimony” (v. 10).”
“Noah would have understood well the force of having these two witnesses stand against him. [The witness of Abinadi’s testimony and his blood] Adding Alma’s testimony would make a total of three witnesses—enough to satisfy even the extra three-witness rule of Deuteronomy 19:15. Noah would also have comprehended the legal risk involved in allowing Abinadi to subject himself to a divine ordeal should he come out victorious: if Abinadi were vindicated by the suffering inflicted upon him, Noah would have to set him free, which would undoubtedly trigger civil unrest in the city of Nephi and bring an end to his political and religious regime. Noah was foiled and frustrated. His effort to rid himself and his city of Abinadi’s ominous prophecies had failed.The legal effect of Abinadi’s offer to endure whatever the king chose to inflict upon him was to assert again his total innocence and to require Noah to make the next move in the trial. He chose not to submit the matter to some kind of divine determination or inquisition by ordeal.
Upon Abinadi’s refusal to recall any of his words, Noah’s accusation of blasphemy and his death sentence (Mosiah 17:7–8) became unconditional. Noah fearing the seriousness of having Abinadi’s testimony confirmed by ordeal or by his innocent blood, virtually reversed the verdict and “was about to release” Abinadi,“for he feared his word; for he feared that the judgments of God would come upon him” (v. 11).”
John W.Welch, The Legal Cases in the Book of Mormon, https://publications.mi.byu.edu/book/the-legal-cases-in-the-book-of-mormon/
March 26—Mosiah 18-24
REPENTANCE
“We repent when upon reflection, with a stronger will, clearer insight, or deeper desire, we wish to choose differently.To be outside the reach of forgiveness and change, one would have to choose evil, to reject the love of a vulnerable God and His suffering son.”
“For redemption to be permanently beyond reach, one would have to choose to put oneself beyond reach.”
The God Who Weeps,Teryl and Fiona Givens
PENTECOST
“Fifty days after Passover on the ancient Israelite calendar was the festival of Pentecost, which the law of Moses required the children of Israel to observe.
It was an agricultural holiday sometimes called the Day of the Firstfruits. It was a pilgrimage festival, with a “holy convocation,” rejoicing in the bounty of the spring, especially the new wheat. Just as Passover marked a time of poverty and bondage, Pentecost exulted in a time of bounty, with offerings of leavened bread baked from the new crop of wheat and of the choicest firstfruits.
About this same time of the year was the day when Moses received the Ten Commandments on Mount Sinai.Thus, Pentecost probably also celebrated the giving of the law by God to Moses.The connection between Pentecost and the giving of the law is well-documented in the Talmud. Psalm 50:16-21 shows that Pentecost also became a day of stern admonition.”
“Against this, the story of Abinadi in Mosiah 11-17 now comes vividly to life. Consider the following points:
1.Timing would have been important to Abinadi. He had already been expelled once from the city, two years earlier. His reentry on a festival day would have given him a ready audience.
2. Both of Abinadi’s speeches deal with the themes of Pentecost. He reversed the festival’s blessings and rejoicing, and turned them into curses and predictions of gloom.At the time when a bounteous grain season would have been at hand, Abinadi cursed the crops: he prophesied that hail, dry winds, and insects shall ruin “their grain” (Mosiah 12:6).While Israel’s deliverance from bondage was traditionally being celebrated,Abinadi called upon Exodus terminology to proclaim that bondage and burdens would return to the wicked people in the city of Nephi.
3.At precisely the time when Noah’s priests would have been hypocritically pledging allegiance to the Ten Commandments, Abinadi rehearsed to them those very commandments (see Mosiah 12:33). On any other day this might have seemed a strange defense for a man on trial for his life, but not on Pentecost—the day on which the Ten Commandments were on center stage!”
4. Indeed, the connection with Pentecost could hardly have been more graphic than when Abinadi’s “face shone with exceeding luster, even as Moses’ did while in the mount of Sinai, while speaking with the Lord” (Mosiah 13:5, compare Exodus 34:29-30).This divine manifestation was quintessentially pentecostal.
5.There are further connections between Abinadi and Exodus 19. For example, cursing Noah to be like a “garment in a hot furnace” may well recall the fact that Mt. Sinai became a furnace (see Exodus 19:18) and that people whose garments were not clean were not “ready” for the Lord (see Exodus 19:10-15). The tongues of fire that appeared when the apostle Peter spoke on the Feast of Pentecost in Acts 2-3 likewise recall the burnings on Mt. Sinai.
6.The ancient festival appears to have been a three-day event (see Exodus 19:11), which may explain why Abinadi’s trial was postponed for “three
days” (Mosiah 17:6).
7. Finally, there are intriguing parallels between Abinadi’s piercing rebukes and Psalm 50, identified by [scholars] as a psalm of Pentecost.
John W.Welch, Gordon C.Thommason, Robert F. Smith, Abinadi and Pentecost
ABINADI’S RESPONSE
“Abinadi’s rebuttal was an extensive and brilliant explanation of the true essence of redemption and how it brings good tidings to those who accept Christ. His words comprise an intricate and elaborate commentary, on the text from Isaiah 52 that the priests quoted. His position was based on solid ground.
Casual readers might wonder if Abinadi’s speech was responsive to the
specific question posed to him by the priests, but on close examination it is
clear that his answer is constructed around specific words and phrases in
Isaiah 52. Indeed, Abinadi’s speech responded precisely and thoroughly to the
priests’ interrogatory. His remarks were completely relevant to the strategy
employed against him at this stage in his trial.
Abinadi also raised affirmative counterclaims, accusing the priests themselves
of pretending to teach the people, of misunderstanding the spirit of prophecy,
and of perverting the ways of the Lord. In effect,Abinadi accused the priests of
lying about their own behavior, of denying true prophecy, and of leading people
into apostasy, countering their claims but at the same time adding to the very
charges brought against himself.”
John W.Welch, The Legal Cases in the Book of Mormon, https://publications.mi.byu.edu/book/the-legal-cases-in-the-book-of-mormon/
ABINADI’S TRIAL BY ORDEAL
“Although ordeals are not mentioned as often in ancient Israelite law as they are in ancient Near Eastern law, they were normal parts of biblical jurisprudence, where they often served to validate the innocence of the accused. Submitting to an ordeal was often an accused’s last hope of establishing his innocence or vindicating his testimony. In Abinadi’s case, he offered to suffer whatever pain Noah desired to inflict upon him:“I will suffer even until death” (Mosiah 17:10). Abinadi also asserted that if he were to die in the ordeal, two witnesses would then remain against Noah: first, Abinadi’s words “[would] stand as a testimony,” and second, Abinadi’s innocent blood would “also stand as a testimony” (v. 10).”
“Noah would have understood well the force of having these two witnesses stand against him. [The witness of Abinadi’s testimony and his blood] Adding Alma’s testimony would make a total of three witnesses—enough to satisfy even the extra three-witness rule of Deuteronomy 19:15. Noah would also have comprehended the legal risk involved in allowing Abinadi to subject himself to a divine ordeal should he come out victorious: if Abinadi were vindicated by the suffering inflicted upon him, Noah would have to set him free, which would undoubtedly trigger civil unrest in the city of Nephi and bring an end to his political and religious regime. Noah was foiled and frustrated. His effort to rid himself and his city of Abinadi’s ominous prophecies had failed.The legal effect of Abinadi’s offer to endure whatever the king chose to inflict upon him was to assert again his total innocence and to require Noah to make the next move in the trial. He chose not to submit the matter to some kind of divine determination or inquisition by ordeal.
Upon Abinadi’s refusal to recall any of his words, Noah’s accusation of blasphemy and his death sentence (Mosiah 17:7–8) became unconditional. Noah fearing the seriousness of having Abinadi’s testimony confirmed by ordeal or by his innocent blood, virtually reversed the verdict and “was about to release” Abinadi,“for he feared his word; for he feared that the judgments of God would come upon him” (v. 11).”
John W.Welch, The Legal Cases in the Book of Mormon, https://publications.mi.byu.edu/book/the-legal-cases-in-the-book-of-mormon/
Saturday, March 16, 2019
Welcome Back!
I hope you all had a wonderful spring break. As a reminder, class resumes on Tuesday, March 19 at 9:30 a.m. I am looking forward to seeing you all again!
As you read and prepare for Tuesday please consider and be prepared to discuss the following:
1. What was Abinadi's message during his first visit to the people of Noah? (Mosiah 11:20-24)
2. When he returns for the second time, how is his message different? (Mosiah 12:1-8) And why is it
different?
3. What do you learn about Jesus Christ from Abinadi's testimony?
Tuesday, March 5, 2019
Mosiah 7-11
MARCH READING
March 12—No Class
March 19—Mosiah 12-17
March 26—Mosiah 18-24
KINGS IN THE BOOK OF MORMON
“Nephite kings were expected to fulfill the same roles that kings played in other ancient civilizations— commander of the military forces, chief judicial official, and leader of the national religion.A king’s success depended not only on the extent to which he performed each role, but also on the motives behind his service. Selfless rule by Benjamin-type kings combed the respect and praise of the people, while King Noah’s quest for personal gain roused Old World disdain for the monarch.”
Todd R. Kerr, Ancient Aspects of Nephite Kingship in the Book of Mormon, FARMS, BrighamYoung University
“Kingship in the Book of Mormon is very much a religious affair, much as it had been among the Israelites of the Old World. I wish to suggest that kingship among the Nephites was a priesthood calling. A survey of the evidence from the book of Mosiah and elsewhere in the Book of Mormon should serve to make this suggestion plausible, if not to prove it. Indeed, at least several of the Nephi kings —Nephi, Mosiah I, Benjamin, and Mosiah II—were also major prophets. King Benjamin appointed priests at Zarahemla. In the secondary Nephite kingdom which endured briefly in the land of Nephi, Zeniff exercised his right as ruler and ordained priests.”
“It is also important to bear in mind that the Church and the priesthood are not inseparably linked. It is possible for the priesthood to exist without a church, although it is impossible for the true church to exist without priesthood.The Church today is simply the essential but temporary scaffolding which surrounds an eternal structure of family and priesthood. Until we are worthy, the priesthood is mediated through and associated with the Church.”
Daniel C. Peterson, Priesthood in Mosiah, https://rsc.byu.edu/archived/book- mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
PRIESTHOOD
“I’ve come to recognize as never before the importance of understanding the priesthood and its associated blessings for women.We’re living in a day when equality, power, fairness, and tolerance are touted—often above other virtues.What’s more, identity, authority, spirituality, and even God are topics of great confusion for many.
Many women, not knowing what blessings they have access to, are not taking full advantage of the spiritual feast available to them. Many men are also confused on the topic.”
“How can we better understand the connection women have with priesthood power and help them “to step forward,” to “take [their] rightful and needful place in [their] home, in [their] community, and in the kingdom of God—more than [they] ever have before”?1 First, we can humbly seek to understand truths associated with the priesthood, especially the most recent teachings of Church leaders. Second, we can seek to understand why some women don’t fully realize their access to God’s priesthood power.Third, we can be aware of how we can help women more fully participate in the work God accomplishes through His priesthood power.”
Barbara Morgan Gardner,Associate Professor of Church History and Doctrine,BrighamYoung University, https://www.lds.org/study/ensign/2019/03/connecting-daughters-of-god-with-his- priesthood-power?lang=eng
https://rsc.byu.edu/archived/re-18-no-3-2017/helping-fem-ale-students-rise-their-spiritual- privileges
PROPHET, SEER, REVELATOR
“A prophet is a teacher.That is the essential meaning of the word. He teaches the body of truth, the gospel, revealed by the Lord to man; and under inspiration explains it to the understanding of the people. He is an expounder of truth. Moreover, he shows that the way to human happiness is through obedience to God's law. He calls to repentance those who wander away from the truth. He becomes a warrior for the consummation of the Lord’s purposes with respect to the human family.The purpose of his life is to uphold the Lord's plan of salvation.
A seer is one who sees with spiritual eyes. He perceives the meaning of that which seems obscure to others; therefore he is an interpreter and clarifier of eternal truth. He foresees the future from the past and the present.This he does by the power of the Lord operating through him directly, or indirectly with the aid of divine instruments such as the Urim and Thummim. In short, he is one who sees, who walks in the Lord's light with open eyes.
A revelator makes known, with the Lord's help, something before unknown. It may be new or forgotten truth, or a new or forgotten application of known truth to man’s need.Always, the revelator deals with truth, certain truth and always it comes with the divine stamp of approval.”
“In summary:A prophet is a teacher of known truth; a seer is a perceiver of hidden truth, a revelator is a bearer of new truth. In the widest sense, the one most commonly used, the title, prophet, includes the other titles and makes of the prophet, a teacher, perceiver, and bearer of truth.”\
John A.Widtsoe, (1960). Evidences and Reconciliations, Salt Lake City: Bookcraft, 256-58.
ZENIFF—“OVER-ZEALOUS”
ZEAL—great energy or enthusiasm in pursuit of a course or objective. 1700s ZEAL definition—passionate “ardour” for any person or cause
OVERZEALOUS—marked by excessive enthusiasm for and intense devotion to a cause or idea
If you're overzealous about something, you've gone too far, and you're probably starting to scare people. Parents who are overzealous about keeping their kids safe may not allow them out of the house — ever. If you are overzealous about conserving water, you might shower a little too infrequently, or scold people for washing their cars. Most people understand that you mean well, and that's why you are so intense.
OUR STRENGTHS CAN BECOME OUR DOWNFALL
“Our weaknesses are not the only areas where we are vulnerable. Satan can also attack us where we
think we are strong—in the very areas where we are proud of our strengths. He will approach us
through the greatest talents and spiritual gifts we possess. If we are not wary, Satan can cause our
spiritual downfall by corrupting us through our strengths as well as by exploiting our weaknesses.”
"At this point, as I draw near to my conclusion, I need to caution myself and each of my listeners that the very nature of this message could tend to the same downfall that it warns against.This idea that our strengths can become our weaknesses could be understood to imply that we should have “moderation in all things.” But the Savior said that if we are lukewarm, he will spue us out of his
mouth (see Revelation 3:16). Moderation in all things is not a virtue because it would seem to justify moderation in commitment.That is not moderation but indifference.That kind of “moderation” runs counter to the divine commands to serve with all of our “heart, might, mind and strength” to “seek . . earnestly the riches of eternity,” and to be “valiant in the testimony of Jesus.” Moderation is not the answer.
How, then, do we prevent our strengths from becoming our downfall? The quality we must cultivate is humility. Humility is the great protector. Humility is the antidote against pride. Humility is the catalyst for all learning, especially spiritual things.
Dallin H. Oaks, https://speeches.byu.edu/talks/dallin-h-oaks_strengths-can-become-downfall/
March 12—No Class
March 19—Mosiah 12-17
March 26—Mosiah 18-24
KINGS IN THE BOOK OF MORMON
“Nephite kings were expected to fulfill the same roles that kings played in other ancient civilizations— commander of the military forces, chief judicial official, and leader of the national religion.A king’s success depended not only on the extent to which he performed each role, but also on the motives behind his service. Selfless rule by Benjamin-type kings combed the respect and praise of the people, while King Noah’s quest for personal gain roused Old World disdain for the monarch.”
Todd R. Kerr, Ancient Aspects of Nephite Kingship in the Book of Mormon, FARMS, BrighamYoung University
“Kingship in the Book of Mormon is very much a religious affair, much as it had been among the Israelites of the Old World. I wish to suggest that kingship among the Nephites was a priesthood calling. A survey of the evidence from the book of Mosiah and elsewhere in the Book of Mormon should serve to make this suggestion plausible, if not to prove it. Indeed, at least several of the Nephi kings —Nephi, Mosiah I, Benjamin, and Mosiah II—were also major prophets. King Benjamin appointed priests at Zarahemla. In the secondary Nephite kingdom which endured briefly in the land of Nephi, Zeniff exercised his right as ruler and ordained priests.”
“It is also important to bear in mind that the Church and the priesthood are not inseparably linked. It is possible for the priesthood to exist without a church, although it is impossible for the true church to exist without priesthood.The Church today is simply the essential but temporary scaffolding which surrounds an eternal structure of family and priesthood. Until we are worthy, the priesthood is mediated through and associated with the Church.”
Daniel C. Peterson, Priesthood in Mosiah, https://rsc.byu.edu/archived/book- mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
PRIESTHOOD
“I’ve come to recognize as never before the importance of understanding the priesthood and its associated blessings for women.We’re living in a day when equality, power, fairness, and tolerance are touted—often above other virtues.What’s more, identity, authority, spirituality, and even God are topics of great confusion for many.
Many women, not knowing what blessings they have access to, are not taking full advantage of the spiritual feast available to them. Many men are also confused on the topic.”
“How can we better understand the connection women have with priesthood power and help them “to step forward,” to “take [their] rightful and needful place in [their] home, in [their] community, and in the kingdom of God—more than [they] ever have before”?1 First, we can humbly seek to understand truths associated with the priesthood, especially the most recent teachings of Church leaders. Second, we can seek to understand why some women don’t fully realize their access to God’s priesthood power.Third, we can be aware of how we can help women more fully participate in the work God accomplishes through His priesthood power.”
Barbara Morgan Gardner,Associate Professor of Church History and Doctrine,BrighamYoung University, https://www.lds.org/study/ensign/2019/03/connecting-daughters-of-god-with-his- priesthood-power?lang=eng
https://rsc.byu.edu/archived/re-18-no-3-2017/helping-fem-ale-students-rise-their-spiritual- privileges
PROPHET, SEER, REVELATOR
“A prophet is a teacher.That is the essential meaning of the word. He teaches the body of truth, the gospel, revealed by the Lord to man; and under inspiration explains it to the understanding of the people. He is an expounder of truth. Moreover, he shows that the way to human happiness is through obedience to God's law. He calls to repentance those who wander away from the truth. He becomes a warrior for the consummation of the Lord’s purposes with respect to the human family.The purpose of his life is to uphold the Lord's plan of salvation.
A seer is one who sees with spiritual eyes. He perceives the meaning of that which seems obscure to others; therefore he is an interpreter and clarifier of eternal truth. He foresees the future from the past and the present.This he does by the power of the Lord operating through him directly, or indirectly with the aid of divine instruments such as the Urim and Thummim. In short, he is one who sees, who walks in the Lord's light with open eyes.
A revelator makes known, with the Lord's help, something before unknown. It may be new or forgotten truth, or a new or forgotten application of known truth to man’s need.Always, the revelator deals with truth, certain truth and always it comes with the divine stamp of approval.”
“In summary:A prophet is a teacher of known truth; a seer is a perceiver of hidden truth, a revelator is a bearer of new truth. In the widest sense, the one most commonly used, the title, prophet, includes the other titles and makes of the prophet, a teacher, perceiver, and bearer of truth.”\
John A.Widtsoe, (1960). Evidences and Reconciliations, Salt Lake City: Bookcraft, 256-58.
ZENIFF—“OVER-ZEALOUS”
ZEAL—great energy or enthusiasm in pursuit of a course or objective. 1700s ZEAL definition—passionate “ardour” for any person or cause
OVERZEALOUS—marked by excessive enthusiasm for and intense devotion to a cause or idea
If you're overzealous about something, you've gone too far, and you're probably starting to scare people. Parents who are overzealous about keeping their kids safe may not allow them out of the house — ever. If you are overzealous about conserving water, you might shower a little too infrequently, or scold people for washing their cars. Most people understand that you mean well, and that's why you are so intense.
OUR STRENGTHS CAN BECOME OUR DOWNFALL
“Our weaknesses are not the only areas where we are vulnerable. Satan can also attack us where we
think we are strong—in the very areas where we are proud of our strengths. He will approach us
through the greatest talents and spiritual gifts we possess. If we are not wary, Satan can cause our
spiritual downfall by corrupting us through our strengths as well as by exploiting our weaknesses.”
"At this point, as I draw near to my conclusion, I need to caution myself and each of my listeners that the very nature of this message could tend to the same downfall that it warns against.This idea that our strengths can become our weaknesses could be understood to imply that we should have “moderation in all things.” But the Savior said that if we are lukewarm, he will spue us out of his
mouth (see Revelation 3:16). Moderation in all things is not a virtue because it would seem to justify moderation in commitment.That is not moderation but indifference.That kind of “moderation” runs counter to the divine commands to serve with all of our “heart, might, mind and strength” to “seek . . earnestly the riches of eternity,” and to be “valiant in the testimony of Jesus.” Moderation is not the answer.
How, then, do we prevent our strengths from becoming our downfall? The quality we must cultivate is humility. Humility is the great protector. Humility is the antidote against pride. Humility is the catalyst for all learning, especially spiritual things.
Dallin H. Oaks, https://speeches.byu.edu/talks/dallin-h-oaks_strengths-can-become-downfall/
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