The Anti-Nephi-Lehies
READ Alma 23:1-3
How might wicked traditions
interfere with one’s ability to see others as brothers and sisters?
Inherent in “traditions” is the idea that they are accurate and
correct lens through which to see the world – you think you see the world
correctly and are “right” in your assessment or why stick with them, especially
with such an emotional attachment.
If your traditions are in the least bit incorrect but you think
they are correct, you suffer from “unbelief” (believing what is false) by
definition.
Sadly, because as mortals we lack the intellectual capacity to
understand the fullness of truth that God comprehends, ALL our knowledge is
either incomplete or inaccurate to a greater or lesser degree – so NO
traditions are going to be correct or adequate for salvation (as Christ is the
prototype and we must be precisely as He is or we cannot be saved, by
definition – see LOF 7:9).
You then run the risk of rejecting truth when it is taught to you,
because you think you already have it – especially if it contradicts something
you think you know is true.
Both the assumption of the sole possession of truth in the form of
a group’s “traditions” and the rejection of actual truth are divisive – they
separate people from each other and from God.
One group’s “chosen-ness” and/or tenacious belief in their own
traditions introduces pride over all other groups, inhibiting one’s ability to
see others as brothers and sisters or to learn from them.
And ironically, any tradition that does not teach that all should
be “one” and should treat each other as brothers and sisters, as they wish to
be treated themselves, is not of God and is false (see John 13:34; John 17:21-23;
3 Nephi 14:12).
READ Alma 23:5-6
What can we make of the fact that
none of these Lamanite converts ever fell away?
They were truly and personally converted to the Lord and not to a
Church or a missionary or church member/leader.
They had to wade through much repentance – not that they didn’t
want to repent but that they had so much to repent of, which sins they saw with
godly sorrow and realized the eternal impact of, if they were not redeemed from
them – they saw their peril and took it very seriously. They laid their whole souls on the altar of
God.
READ Alma 23:8-15 and Alma 24:29-30
Why in some Lamanite lands was
almost everyone converted while in others almost none were?
Those lands and cities without major influence from Nephite
dissenters (Amalekites and Amulonites) were all converted.
In those lands with populations of Nephite dissenters, neither the
dissenters or the Lamanites would listen to the truth.
If one has received the light of the Fullness of the Gospel but
then rejects it, one loses all the light you had and you dwindle in unbelief in
the dark and your hearts become even more hardened toward the word of God (see
Helaman 15:14-15; 2 Peter 2:20-22; Alma 12:10-11).
This also speaks to the influence that a passionate group (in this
case, for evil) can have on another with whom they live.
READ Alma 24:5-6 and Alma 23:7
Why are their weapons of war
called “weapons of rebellion” – who are they rebelling against?
Rebellion = an open and avowed renunciation of the authority of
the government to which one owes allegiance; open resistance to lawful
authority (Webster’s 1828 Dictionary).
Not the Nephites – those were wars not “rebellions” – the
Lamanites were under no governmental obligation to the Nephites.
Their rebellion was against God and the “weapon” of that rebellion
was violent blood lust (see Mosiah 10:12; Enos 1:20).
Why would the converted Lamanites
not defend themselves or even prepare for the ensuing Lamanite civil war?
It is not just because their king commanded them not to – this is
mentioned as an afterthought “and also their king commanded them that
they should not”.
It is because they have laid their whole souls on God’s altar and
their “weapons of war” are tangible symbols of their rebellion – and the actual
enablers of it, so cannot now be used for any reason.
READ Alma 24:7-11
What does it mean that it was
“all they could do” to repent – how does one “repent sufficiently”?
They truly saw themselves in their carnal and fallen state and
were racked or harrowed up with all their sins at the thought of entering the
presence of a just and holy being while being stained in their sins – they
experienced the spiritual gift of godly sorrow.
Repentance has two parts: confessing and forsaking (see D&C
58:42-43) but both parts have an action and an attitude to be efficacious.
True repentance is a change of mind which requires seeing one’s
awful standing before God and absolute need for Him – after which one will do
“all they can do” to be reconciled to God – but it requires a Savior to actually
be reconciled.
“Get them taken away from their hearts” = no more disposition to
do them = experienced a mighty change of heart = the baptism of fire and the
Holy Ghost or birth of the Spirit. It
implies that someone external to the person whose heart it is must assist –
“get them taken”.
What are the first steps in
repentance that you see the Lamanites doing?
First, they have the “attitude” of confession – godly sorrow or
realizing one’s true standing before the Lord; they see their awful unworthiness
(“most lost of all mankind”); they are willing to do whatever it takes to be
clean and surrender to God’s will (“all we could do to repent”); it leads to
the humble gratitude that comes with truly seeing the Lord’s mercy and grace on
your behalf (“thank my God, yea, my great God”).
Second, that attitude leads directly and genuinely to the “action”
of confession – admitting that one has done wrong before God and others.
Why must we confess our sins?
When we confess our sins to God, we are making a personal covenant
with Him to repent and change – we are calling or crying out to Him to have
mercy on us - “hosanna” or “Lord, save us”.
We are using our agency – we are asking, seeking and knocking on
the Lord’s “door”, allowing Him to come unto us and succor us or relieve our
suffering by giving us counsel, comfort, inspired direction in overcoming the
sins that do so easily beset us or the afflictions that torment us, and to
enable spiritual healing or quickening (see Alma 7:11-13).
What is the action of confession
without the attitude of confession?
A futile, useless act because it won’t do anything for you.
It is a hedging exercise – one is willing to take public
humiliation (or maybe just private, if the confession is only to a Church
leader) in order to assuage one’s guilt, while avoiding major spiritual and
emotional pain in the form of godly sorrow (see Alma 36:12-16) or the life
changing spiritual labor required when repenting “nigh unto death” (see Mosiah
27:28).
The Lord condemned it in the Parable of the Two Sons (see Matthew
21:28-32) when He spoke about the son who committed to work in the vineyard but
then did not go; he was the one the Lord condemned over the other son who first
refused his father’s command but later repented.
READ Alma 24:12-18
What must one do to repent after
they have confessed their sins?
They must forsake their sin – change their behavior.
How can they repent of “all”
their sins?
Repentance is a complete change of mind – it is a complete turning
from evil to good.
Changing one’s direction on a path is not the same as making
progress in that journey but without the change of direction, the destination
is assured, as the road has only two destinations: Babylon, death and Hell or
Zion, life and Heaven; you cannot even attempt the journey to God if you are
turned or oriented the wrong way.
Repentance is not repenting of one sin while reserving the right
to continue to commit another sin – it is a full change of heart away from
sinfulness – it is a change of disposition and desire.
What is wrong with the idea of
“checklist repentance”?
It makes repentance appear easier than it is; it creates a
spiritual mirage as one thinks their sin has been forgiven when they have met
(“checked off”) all of the “requirements” (the so called “Five R’s”), even
though no change of heart has taken place.
It creates pseudo self-reliance as the most important “R”
(Redeemer) is not part of the checklist; when we focus too much on our efforts,
we forget that it is by the grace of Christ that we are forgiven and saved.
Repenting one sin at time means we can never get caught up because
we will continue to sin of other sins as we are repenting of the one, creating
an overwhelming sense of despair when we realize our plight.
If all of the “R’s” can’t be met (how does one make restitution
for murder or sexual sin, or what if the person has since died?), you may feel
that your repentance is incomplete and you can’t be forgiven, which is a lie of
Satan.
How can the Lamanites make
Restitution for their “many murders”?
They can’t make actual restitution as the people are dead.
This is an example of the false nature of checklist repentance.
The only restitution they can make is in making the gospel
covenant and living a life of service and charity from now on (see Alma
23:6-7); it is a “pay it forward” restitution, but it does nothing for the
individual who was murdered or their family.
On a side note, this is part of the problem with Brigham Young’s
doctrine of blood atonement – the death of the murderer will not restore the
life of the one that was killed – there is no atoning value in the sinner’s
death.
So what is the “attitude”
required for truly forsaking one’s sins?
To shake at the appearance of sin and to desire only to be
righteous.
To do whatever it takes to stay clean – to not put oneself in
positions where you know you’ll be tempted; and when temptation to which you
are easily beset (you have a particular weakness or propensity for a certain
type of sin) comes to you, have a plan that includes humbly petitioning Christ
for His succor to help you overcome your weaknesses (see Ether 12:27).
Interestingly, a greater knowledge of the truth (light or
intelligence) is what really helps us overcome our propensity and desire to
sin. We choose not to sin because we see
it in a wider context and see that the negative affects far outweigh the
perceived pleasure of the sin.
What is the action of forsaking
without the attitude of forsaking?
A disciplined or “wiser” hypocrite.
Someone who, with a wry smile and some pride, tells stories of
their wild younger years.
Hypocritical because while they know better and have disciplined
themselves to stop the sin, they look back fondly on the days when they were
engaged in it.
While they draw close to the Lord with their actions and probably
their lips, their hearts and true desires are still far from Him.
How are the Lamanites showing the
attitude of truly forsaking their sins?
They are proposing to bury their swords as a testimony to God that
they will do whatever it takes to stay clean, in thanks for the forgiveness
given to them by the Lord – it is “all they can do” as a token to him.
This act is especially poignant since they know they are about to
be attacked and likely killed in the Lamanite Civil War unless they defend
themselves.
But they would rather die physically than risk dying spiritually,
now that they are “awake” to the truth.
Would the atonement not apply to
the Lamanites any longer if they used their swords in self-defense?
It would – self-defense or even killing is not the issue –
remember God’s commandment to Nephi to kill Laban?
The issue is that grasping the swords again in their hands and
shedding blood, even in righteous self-defense, might be enough to reintroduce
the blood lust back into their hearts; and they are terrified that once there,
they would not be able to remove that evil spirit from their hearts again.
READ Alma 24:19-27
Why do the people go out to meet
the Lamanites – why not hide or run if they were not going to defend
themselves?
They were trying to touch the hearts of the rebels – perhaps
through teaching them the word of God or just trying to reason with them or
even to sacrifice their lives with the hope that their hearts might be touched
with mercy.
They wanted to save their families, brothers, friends and
countrymen by suing for mercy.
Note: the covenant of burying the swords did not require that they
go out to meet their enemies or prostrate themselves on the ground; only that
they did not use their swords.
What did the sacrifice of their
lives accomplish?
It was calculated to powerfully touch the hearts of their brother
Lamanites (see 1 Samuel 25:23-24).
They saved their friends’ eternal lives (see John 15:13).
And assured their own salvation in the process as they sacrificed
all things and became, in a small measure, “like” Christ (see LoF 6 and LoF
7:9).
Lehi, concerned for his grandchildren, had blessed them that if
they kept the Lord’s commandments, that they would become his children
(by-passing their wicked parents), would not be utterly destroyed and their
curse would be answered on the heads of their parents – they would be adopted
as his covenant children (see 2 Nephi 1:18; 2 Nephi 4:3-9).
Anciently, covenants were considered “in effect” when blood was
split (to “cut a covenant” means to make a covenant); these Lamanites’
sacrifice invoked Lehi’s covenant blessing given 500 years before but renewed by
the Lord through their new King; they sealed their obedience to the covenant
with the shedding of their blood and the sacrifice of their own lives (see Alma
24:18; Alma 53:14-15).
READ Alma 25:1-2
Why do the unconverted Lamanites
stop killing their brothers and turn on the Nephites and what insights can we
gain?
Their hearts are stung but instead of allowing it to soften their
hearts in affliction, they harden their hearts.
Their anger at what they have done drives them to a new level of
violence, ironically destroying the people of Ammonihah, as prophesied by Alma.
When the Lord gives you an opportunity to repent, you either
humble yourself and take the invitation or you double-down on your anger and
reject it, and in many cases that anger toward God feeds the wicked spirit
within that person and leads them on to new levels of violence and hatred.
Ammon Glories in the Lord
READ Alma 26:1-9
We usually think of blessings as
good things that come to us, so why is it a “great blessing” to be an
instrument in God’s hands?
By doing His work, you begin to know the Master you are serving
(see Mosiah 5:13).
In doing His work, which is following His example, you begin to
become more like Him – and receive His image in your countenance (see Alma
5:14).
Some commentaries suggest that
the garner is the temple – is this true and if not, what is the “garner”?
Garner = a granary; a building or place where grain is stored for
preservation.
The garner is not the temple in the traditional sense the phrase
is understood - that once a Church member goes to the temple they are “safe”
from the storms of life in the garner or temple.
…Because the temple is (just) an ordinance, which is an authorized
invitation to go to the Lord and claim His covenant if the terms have been met,
but it is not the “real thing”; no one is safe with an invitation only, they
must use the invitation to enter the gate and proceed to the destination (which
the temple teaches about).
Safety from the storms and whirlwinds of mortality is found in the
“hands of the Lord of the harvest” so the “garner” is Christ or entering into
the Rest of the Lord and receiving the promise from Him that guarantees Eternal
Life in the Heavenly Temple, of which the mortal building and endowment
ordinance is a symbol.
READ Alma 26:10
What in Ammon’s exulting might
have made Aaron think Ammon was boasting and why is Aaron so concerned about
this?
“Ye did thrust in the sickle…and behold the number of your
sheaves”.
“If we had not come up out of the land of Zarahemla…”
Aaron might be concerned because of King Benjamin’s doctrine about
1) our nothingness, being less than the dust of the earth which is obedient to
God while we are not; 2) the unprofitable nature of our existence where God
must do so much to support us in life and then redeem us from death and hell
with very little return; and 3) the need for us to humble ourselves in the
depths of humility and cry to God for forgiveness daily (see Mosiah 4:5-11).
READ Alma 26:11-16
Is there a danger in “boasting in
the Lord”?
As long as it is truly boasting in Him (praising Him) and not you
as the “best tool” it is a form of worship.
If one knows that they are “nothing” and their strength is “weak”,
they know their role vis-à-vis the Lord and His work – they are an unprofitable
tool, at best. But God uses the weak who
humble themselves before Him, despite being unprofitable servants, as tools in
His hand to bring about His work and glory.
One cannot glory too much in the Lord and the more you get to know
Him, the more you will praise Him because you truly see His great power, great
sacrifice, and His mercy toward mankind who do not deserve it.
READ Alma 26:17-21
Did the sons of Mosiah deserve
mercy or grace?
Not at all.
They were “vile sinners”; there were many other Nephites much more
deserving than they were.
But really no one is actually “deserving” as mercy and grace are
by definition undeserved.
Why do you suppose that the Lord
was so merciful to them instead of exercising justice upon them, as would have
been “right”?
God is no respecter of persons (see Acts 10:34) – He is merciful
to all who repent and come unto Him.
So it’s not because they were “secretly prophets” or even because
of God’s foreknowledge about them.
The Lord does this with all of us, if we have eyes to see by
casting off the natural man – “how oft will I gather you as a hen gathereth her
chickens…” (see 3 Nephi 10:3-7).
Then why is it so amazing to
Ammon?
Because the natural man who has awakened to his awful state keenly
realizes his terrible eternal danger and will look around desperately for a
savior (see Alma 36:17-18), willing now to do whatever it takes to be clean
(see Alma 22:17-18).
And when He comes, it truly is an amazing rescue!
READ Alma 26:22
What are the mysteries of God?
Things that must be learned for you to have the knowledge required
to be saved (see TPJS 400:2; TPJS 246:1).
The mysteries of God are the secrets of the path back to the
presence of God to be sealed up to eternal life while in the flesh, via the
ministry of Christ and redemption from the fall (see Ether 3:13; D&C 88:75)
– it is the Way.
Some of these things that must be learned cannot be taught by man
but must be learned directly from God – like your standing before Him, like the
promise of Eternal Life that only He can give you.
Some of these things that must be learned cannot be taught by
other men but must be learned through our mortal experience – like how to
overcome ours sins with Christ’s succor through the Atonement, like following
Christ’s example in doing His works as a suffering servant and “anointed” one
or savior; and receiving the grace, light and charity which comes with living
this way.
Charity opens the doors to understanding things so subtle, so
refined, it is not possible to comprehend them while living a course life –
because the Way is narrow and few there are that find it.
Who has access to the mysteries
of God?
God is no respecter of persons (see Acts 10:34; LoF 3:23).
God is unchangeable and must be precisely as He is or He could not
be God (see LoF 3:21; LoF 7:9, 15-16).
So, anyone who does the required work can qualify for the
associated blessings (see D&C 130:20-21).
And all have been invited to know the mysteries of God (see
D&C 8:10-11); in fact, we are told that if we do not gain them, we will be
damned – so it is a commandment for all to learn them (see Alma 12:9-11).
What is the required work or
steps that all must do to receive the mysteries of God?
Repent.
Exercise faith.
Do good works.
Pray.
What is the proof that this
formula is valid?
ALL those that have successfully followed it will know the
mysteries of God, reveal things which never have been revealed, and bring
thousands to repentance (which today could include writing and blogging as much
as traditional in-person teaching opportunities).
The proof is in the result.
And the lack of results casts doubt on whether the formula was
actually followed because the sons of Mosiah are evidence that the formula
works, as is Alma.
So what does it mean to “repent”
such that you qualify for receiving the mysteries of God?
Turn away from the world and turn to God – to change and leave worldly
things behind.
It comes from being born again to see: 1) our true standing before
God and the awful state we find ourselves in AND, 2) perhaps more importantly,
that there is another, higher way to live your life which is full of joy and
light.
It comes from hungering and thirsting after righteousness – there
is an eager willingness to engage in true repentance as one wants to be in
harmony with God and is willing to follow Him where He leads them.
It is not just stopping sinful behavior but is the process
receiving new information, of growing in capability and light, of starting new
godly behaviors.
So what does it mean to “exercise
faith” such that you qualify for receiving the mysteries of God?
Faith is the principle of action in all intelligent beings (see
LoF 1:9-12), it is the principle of power through which the world was created
and is governed (see LoF 1:17), is a gift from God (see Romans 12:3) which must
be willingly received, and is predicated on the sacrifice of all earthly things
(see LoF 6:7-12).
The fact that faith must be exercised implies that faith is
something we do, not something we have.
Faith is almost always exercised to benefit and serve others and
is directly connected to the pure love of Christ.
Exercising faith is done in sacrificing oneself for others – it is
pushing beyond opposition and human boundaries to relieve the suffering of
others.
As one does it, they will be able to see those they serve as a
living symbol of Christ (see Matthew 25:34-40) and gain for themselves charity,
becoming more like Christ themselves in the process.
So what does it mean to “do good
works” such that you qualify for receiving the mysteries of God?
As with exercising faith, good works are linked to helping others.
But good works must be a “beacon of light” which call attention to
your Father which is in heaven not a candle which calls attention to itself
(see Matthew 5:13-16).
This means that good works are best done anonymously or as quietly
as possible (see Matthew 6:1-2); as it is hard for the rich man to enter
heaven, so is it hard for the man whose “Christian service” is celebrated on
full public display to enter heaven, as they have received their reward on
earth and have been “paid”.
Anonymous service means that the individual receiving the blessing
has no one but God to thank for it.
So what does it mean to “pray”
such that you qualify for receiving the mysteries of God?
It is a dialogue with God not a private soliloquy (either with
oneself or as a “voicemail message” to God, see Luke 18:11).
Prayer in this case involves seeking for (“ask, seek, knock”) and
obtaining light from God.
It leads naturally to the promises involved in receiving the
mysteries of God.
It must be done with real intent – the commitment to do whatever
it is that the Lord reveals to you in prayer.
It requires “crying” unto the Lord, such that your voice is heard
in heaven because the desire of your heart is to connect with God (see Enos
1:4).
READ Alma 26:23-26
Why did the Nephite Church
members “laugh the sons of Mosiah to scorn” for going to the Lamanites to
preach to them?
Because they thought there was zero chance of success.
Because they hated and feared the Lamanites.
Because it didn’t enter their heads that God could or would
intervene if someone was brave and faithful enough to offer to be a tool in His
hand to accomplish His work, the immortality and eternal life of (all) men.
It speaks to the faith of the Nephite Church at that time.
Who convinced the Lamanites of
the incorrectness of their traditions and to repent?
God did.
The missionaries had to convince the Lamanites to pray to God,
believing that their message could be right – they did not and could not
convince them that the message was right.
But the Nephites don’t think this way; perhaps they too were too
tied up in the emotional response of their own traditions?
READ Alma 26:27-30
When did the Lord comfort the
missionaries?
When their hearts were depressed – when they needed comfort.
Implied is that things were going very badly and the predictions
of the Nephites were being realized.
So God let things go for a while because important things are
learned in affliction – about faith, about submission, about sacrifice, about
patience.
Remember He is a “fourth watch God” (see Matthew 14:25).
READ Alma 26:35-37
What does it mean that the Lord
is mindful of every people?
Again, He is no respecter of persons.
He loves us all enough to have atoned for our sins.
He ministers to all people – in a much more personal way than we
realize…in the hope that someone will repent and believe on His name and take
Him up on the redemption that He freely offers everyone.
All things are before His face (see Moses 1:6; D&C 38:2; Psalm
33:13-15; Psalm 139:2-3; Jeremiah 23:24).
Is it true that “there never were
men that had so great reason to rejoice” as the sons of Mosiah, “since the
world began?”
Yes…this is the level of gratitude to, and joy for the Lord that
all have who have been redeemed genuinely feel with their whole souls.
This is not about the success of their missionary efforts, unless
it is also joy in the fact that the Lamanites, who are now their dear friends,
have also experienced the redemption that they have experienced.
READ Alma 27:17-18
What is the formula for receiving
this “exceeding”, overwhelming level of joy?
Become a penitent, humble seeker of happiness.
Become a tool in God’s hands to enable His work.
What does it mean to be penitent?
It is another way of describing repentance or the process of
change.
It is growing beyond sins – which limit your happiness – it is a
quest for further light and knowledge.
It describes the person who experiences suffering, pain or sorrow
of heart on account of sin and repents of those sins (see Webster’s 1828
Dictionary).
How does one become penitent?
It happens as you allow Christ to “succor” you through the power
of the Atonement and do away with the darkness in your life and replace it with
light.
It happens when you gain light and knowledge unto salvation,
replacing the ignorance that causes sin or error (see D&C 131:6; D&C
130:18-19; TPJS 246:1).
Penitence is humbly admitting that you don’t know enough to be
saved and that some or all of what you think you know to be true is not (i.e.
“traditions of the fathers”).
Penitence involves pursuing a quest for greater intelligence or
knowledge of the truth by diligence and obedience to the commandments (see
D&C 130:19) - it’s not just about conforming to religious rites but
learning something about how God is in the process – in fact, it is about
becoming like He is, in the process of learning about Him by following His
example and trying to do His works (see LoF 7:9, 15-16).
The more we are filled with light and knowledge, the better we
comprehend God and His ways or mysteries, the more keenly we understand our
deficiency compared to His perfection, the more penitent we become and the
greater the desire and motivation we feel to repent and change, the more we
redouble our efforts to diligently keep His commandments or be obedient to His
will or be like Him by doing His works (sacrificing to serve and save others),
sharing His mind (the Holy Spirit) and be filled with His love (charity)… and the
more we do that, the more we are filled with light and knowledge!
What does it mean to seek
happiness?
Live without fear, anger and selfishness – you cannot be happy if
you are influenced by these counterfeits to faith, hope and charity.
It is to seek to understand the truth of all things – you cannot
be happy unless you understand its opposite.
Happiness comes from understanding which is a pendulum that swings both
ways (happiness to sorrow; or light to dark).
To seek happiness is to seek the Lord Himself, for only He can
bestow upon you the promise of eternal life and fill you with His love and
Spirit.
And only the Lord can expand your mind such that you can
comprehend the darkest abyss and understand the highest heavens, which
knowledge is required to understand all things in their true perspective and
enjoy the happiness that results (but also the sorrow…).
How does one seek happiness?
Happiness comes from having charity for others.
Charity comes from obtaining, via faith, a hope or promise of your
eternal life which allows you to rest secure in your own future state and be
able to love others unconditionally (see Alma 28:12).
Happiness comes from demonstrating that charity by serving and
sacrificing for others, forgiving them, interceding on their behalf – people
are weak but if you love them anyway, you will be happy.
Love those that hurt you enough to break their hearts and draw out
their compassion.
You will then be reflecting Christ’s love and light because it
will be within you and you will be filled with joy (see Alma 28:14).
READ Alma 27:27-29
Why did these Lamanites not look
upon death with “any degree of terror” and were willing to suffer it in the
most “distressing” manner?
They had each received, personally from God, an actual knowledge
that the course of life they were now pursuing was according to the will of God
– they had confidence in the promise that God had made to each of them of
Eternal Life (see LoF 6:2-8; D&C 88:75).
Alma the Younger’s Wish
READ Alma 29:1-4
Why should we be content, in this
life, with the things the Lord has allotted to us?
We have each been given a particular set of circumstances to
experience and with which the Lord will prove us and teach us the knowledge we
must gain to be exalted.
The graceful resignation to accept our circumstances as a gift
from God comes only through having circumstances which differ from our own view
of the ideal…
But we are missing the point, as the Lord’s test for us is
ideal! We are not here to enjoy a “land
of Bountiful” but to follow our Lord who was acquainted with grief and a
suffering servant.
The paradox being that only in becoming like Christ is, which
requires descending below all things, will we truly have joy (see D&C
122:7-8; LoF 7:9, 15-16).
We are meant to see the gulf between our present life and what
would be perfect, and then to live perfectly inside the life we have been given
and the knowledge/light we have accumulated.
Why is it a sin to desire
different circumstances?
We must have faith that the Lord has given us what is needful for
us to come unto Him and accomplish His work.
The Allegory of the Olive Tree shows that the circumstances where
one is “planted” has no real bearing on whether or not one produces good fruit
(see Jacob 7).
What is the wish of Alma’s heart?
That he could be an angel and go forth and speak with the trump of
God (tongue of an angel) and cry repentance unto every people.
Does the Lord grant wishes and if
so, unto who?
Yes.
Unto those who the Lord makes their calling and election sure, He
invites the person to ask anything he may desire of the Lord, showing His trust
in that person that they will not ask anything contrary to the Lord’s will.
Examples include John the Beloved (see D&C 7:1-3, 6), the
three Nephite disciples (see 3 Nephi 28:1,6,9,13,29-30), Enos (see Enos
1:12-13), Peter and most of the Apostles both in Israel and among the Nephites
(see D&C 7:4-5, 3 Nephi 28:2), Solomon (see 2 Chronicles 1:7), Nephi 2 (see
Helaman 6:5).
Has Alma qualified?
Yes (see Alma 13:13).
Did the Lord grant Alma’s wish?
Yes (see Alma 45:18-19; Alma 29:17) – three years later.
READ Alma 29:5
How does the Lord grant
everyone’s desires?
We exercise our agency by doing what our heart desires on earth
and receive the glory we are comfortable with in eternity (see D&C
88:19-24; Mormon 9:3-5).
READ Alma 29:9
What has the Lord commanded Alma
to do?
To be an instrument in His hands to do His work and glory (see
Moses 1:39).
Even to bring just one soul to repentance.
