How to Gain Faith
Filed under: Basic Beliefs of Mormons, Book of Mormon Stories, Finding Truth, God in the Book of Mormon, Inside the Book of Mormon, Jesus Christ, Jesus Christ in the Book of Mormon, Joy in our relationship with the Savior, People in the Book of Mormon, Recognizing Truth, Teachings, Written for Our Day
In the previous post, we learned that a missionary named Alma, whose story is found in the Book of Mormon, had gone to preach to an apostate group called the Zoramites. He found the wealthy among them engaged in an arrogant, self-centered form of religion, in which they showed up to the synagogue once a week and each, in turn, climbed onto a tower to recite an identical prayer that simply bragged about how chosen and wonderful they were. They came in their expensive clothing and fine jewelry. Once they returned home, they gave no further thought to God until they returned.
Prayer is an important part of developing faith.
In addition, they kept the poor out of the church. Wealth was, in their minds, proof of their specialness, proof that they had been chosen and all others were doomed. Alma, encountering these poor, realized they had been humbled through their trials and longed to be allowed to worship. He decided not to bother with the arrogant wealthy people and instead to preach to the poor.
In this sermon, he gave one of the greatest sermons on faith ever written. The people were upset about being kept out of the temple because they believed this meant they were unable to worship God. Alma assured them you don’t have to be in a church building to worship. Worship was not a once a week event, but a way of life. Read more
The Lord and Servant in Zenos’ Allegory
In a previous article I summarized the allegory of the Olive Tree, which the Book of Mormon prophet Jacob retold. It was first told by a prophet named Zenos, whose writings we no longer have. In another article, I explained the meaning of the tree. Today, I’d like to help you understand who the Lord and Servant are in the story.
There are two possible interpretations for this. One is that the Lord of the Vineyard is the Savior, and the servant is his prophets. The other, less commonly offered, is that the Lord of the Vineyard is God, and the servant is Jesus Christ, due to the Savior’s role as the Intercessory. The servant, you may recall, was always the one pleading for just a little more time. This role could suit either interpretation.
However, you view it, the Lord of the Vineyard is a member of the Godhead (the Godhead consists of God, Jesus, and the Holy Ghost) and the story is one of love. We see, as we study the story carefully, how very much the Lord loves his vineyard, and particularly the tree at the center of the story. He has enjoyed it for many years, loving it and caring for it. When He sees He is about to lose His tree, He devotes great time and effort to save it.
If we view the servant as the prophets, we can look back through the history of the world, whenever prophets were on the earth, and see how they often pleaded for their people and labored, under God’s guidance, to save the people. They struggled to humble their people so the top wouldn’t steal strength from the roots. If we view him as Jesus, we see Him working, also under God’s direction, to build the kingdom.
When the master transplants branches of the parent tree in far-flung corners of the vineyard, which represents the world, he doesn’t simply forget them. He gives them the same attention and love the parent tree receives. He sends his servant to nurture those young branches. In this same vein, God has not forgotten the scattered tribes of Israel. The world declares some are lost, but God always knows where they are, and we know He has had communication with at least some of them in times since their scattering. God doesn’t misplace the children He loves.
Just as the Lord of the Vineyard gathered the far-flung branches he had transplanted and made a final, mighty effort to save the vineyard, God will bring about a restoration of Israel with the help of His prophets. Yes, He has restored prophets to the earth to prepare His children for the last days. It will take the work of all those who are dedicated enough to participate however difficult it will be—and that includes all of us, who are invited to hear the words of the prophet and to assist God in His glorious work at closing down our time on earth.
The Tree in Zenos’ Allegory
In the previous article, I summarized for you the allegory of the Olive Tree, found in Jacob 5. Since the entire story revolves around this tree, it’s important to understand what it represents. In allegories, many things represent something else, and we must learn the meaning of the symbolism before we can learn the meaning of the story.
There are actually a number of olive trees in the story. The representations are taken from the Institute of Religion Manual for the Book of Mormon.
The tame tree represents Israel, the chosen people. The wild trees represent those who are not of Israel in the early story, and later the branches that are wild represent apostate Israel. The branches are various groups of people.
Olive trees can grow wild, but pruning and care gives the most reliable results. We see in the allegory how hard the Lord worked to care for his trees. We saw in one part of the allegory that the top of the tree was dying. This is due to the tree outgrowing its roots (Research and Perspectives: Recent Studies on the Book of Mormon,” Ensign, Jul 1989, 62) According to the article I’ve linked to here, the servant had to remove branches before grafting new ones to prevent this particular problem.
The Book of Mormon student manual explains that the olive tree is a very appropriate symbol for a story that represents God’s love for His children. The trees require extensive care and nurturing, as we’ve seen in the story. If left alone, the trees fruit will be inedible. A wild tree can be made tame, but this requires a great deal of effort, cutting back the trunk and grafting branches of a tame tree onto it. Even then, it’s not fully developed for fifteen years. Olive trees are the product of patience and direct, hands-on nurturing and assistance. The manual explains: “Throughout its history Israel has demonstrated the remarkable aptness characterized by the symbol of the olive tree. When they gave themselves to their God for pruning and grafting the Israelites prospered and bore much fruit, but when they turned from Christ, the Master of the vineyard, and sought to become their own source of life and sustenance they became wild and unfruitful.”
As we study the story, we see that Israel was a wonderful tree that served God well for many years. Being a favored nation, the Lord of the vineyard (God) is reluctant to let it simply die, and does everything in His power to save the tree, or Israel. Again and again, Israel struggles and seems to be in great trouble, but we see it is still here, having survived centuries of trials and war. The olive tree in the allegory produced many new trees from its transplanted branches, and is like Israel in that way. It keeps coming back to life, surviving all threats to its survival.
We know from prophecy that Israel will be gathered together and restored someday. The planting of the tree branches taken from the parent tree in various corners can be interpreted as the scattering of Israel, and the grafting of those scattered trees’ branches back on to the original tree can represent the gathering of Israel in the last days. Isaiah prophesied that Israel would learn from its mistakes, fulfill its part in the covenants made with God, and make the gathering possible. It is already happening in this day.
The Parable of the Olive Tree
Jacob, the third prophet of the Book of Mormon, related an allegory first told by an ancient prophet named Zenos. We no longer have his writings and we know only that he was a great prophet much loved by the Nephites, who quoted him frequently, and that he was killed for his powerful teachings. We know the Bible was not written as a single unit, that it was written as separate pieces later gathered, and that there were many writings lost or not canonized. The Book of Mormon gives us a glimpse into some of these lost writings, including the work of Zenos.
This allegory was considered by Joseph Fielding Smith, an early church prophet, one of the greatest parables of the Book of Mormon, one that could only have come through prophecy, and not through the imagination of any mortal man, much less one with as little education as the young Joseph Smith had received when he translated the Book of Mormon. Many consider it powerful evidence, if evidence were required, that the Book of Mormon is true.
You can read the allegory yourself in the Book of Jacob, in chapter five.
Following is the basic story contained in the parable. In my next articles, I’ll help guide you through an understanding of this parable.
This is the story of a master who is upset because his prize olive tree is growing old and decaying. He doesn’t want to lose it, but hopes to preserve it so he can preserve the fruit for the future. He and his servant work constantly to do what is needed to save it—pruning it, working the ground around it, and nourishing it.
Initially, this seems to help. Some young new branches begin to appear. However, the top of the tree began to decay, upsetting the master. He sends his servant to pluck some branches from a wild olive tree. They then pluck off the dead branches, burning them, and graft branches from the wild tree onto the tame tree. They again work the ground and nurture the tree, hoping to preserve the roots. Natural young branches of the tame tree were hidden in various parts of the vineyard in hopes they would grow well.
When they return to evaluate the results, the tree has again begun to bear fruit, and the fruit is good. The master instructs the servant to preserve the fruit for his own purposes.
The servant, however, is puzzled. He asks why the master planted a tree in the poorest spot in the vineyard. The master agrees the spot was poor, but points out it has given good fruit for many years. He demonstrates that he had planted a branch in a spot that was even worse, and it too had given good fruit. In fact, the branches planted in bad spots generally grew well, but the ones they planted in good spots often produced bitter fruit and had to have the bad portions removed.
26 And it came to pass that the Lord of the vineyard said unto the servant: Pluck off the branches that have not brought forth good fruit, and cast them into the fire.
27 But behold, the servant said unto him: Let us prune it, and dig about it, and nourish it a little longer, that perhaps it may bring forth good fruit unto thee, that thou canst lay it up against the season.
28 And it came to pass that the Lord of the vineyard and the servant of the Lord of the vineyard did nourish all the fruit of the vineyard. (Jacob 5)
After a long season of careful care, they again went to inspect the initial tree they wanted to save. It was filled with fruit of all kinds, but none of it was good. The master was frustrated. He had worked so hard to save the tree, but the wild branches had overtaken the roots and were destroying the tree.
They then went to check on the other natural branches they had planted. These too had been destroyed, so that even the parts that had borne good fruit were now corrupted. The master grieved:
47 But what could I have done more in my vineyard? Have I slackened mine hand, that I have not nourished it? Nay, I have nourished it, and I have digged about it, and I have pruned it, and I have dunged it; and I have stretched forth mine hand almost all the day long, and the end draweth nigh. And it grieveth me that I should hew down all the trees of my vineyard, and cast them into the fire that they should be burned. Who is it that has corrupted my vineyard?
48 And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted?
Again the master decides the trees must be destroyed, and again, it is the servant who pleads for them to be saved and given a bit longer. The master agrees, hating the thought of losing his trees.
This time, the master decides to take branches from the new trees, which, you recall, came from the original tree. These he will graft onto the original tree, removing branches that are the most bitter. With the most bitter branches gone, and new branches grafted from trees created from that same tree, he hoped the roots would grow strong again.
This was the last chance. A small number of servants were called to assist in the preparations for this important last time. The effort was successful and the master rejoiced, calling his servants to him.
75 And it came to pass that when the Lord of the vineyard saw that his fruit was good, and that his vineyard was no more corrupt, he called up his servants, and said unto them: Behold, for this last time have we nourished my vineyard; and thou beholdest that I have done according to my will; and I have preserved the natural fruit, that it is good, even like as it was in the beginning. And blessed art thou; for because ye have been diligent in laboring with me in my vineyard, and have kept my commandments, and have brought unto me again the natural fruit, that my vineyard is no more corrupted, and the bad is cast away, behold ye shall have joy with me because of the fruit of my vineyard.
Adam and Eve
Filed under: Inside the Book of Mormon, Teachings
The scriptures of the restoration offer new insights into the history of Adam and Eve. Many have held them accountable for all the suffering in the world, due to a single decision made in the Garden of Eden. In reality, we learn that we owe them our very existence.
22 And now, behold, if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end.
23 And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin.
24 But behold, all things have been done in the wisdom of him who knoweth all things.
25 Adam fell that men might be; and men are, that they might have joy. (2 Nephi 2)
In the Garden, all things were the same all the time. Nothing bad happened. Nothing unusually good happened. Because they didn’t know sadness, they could never feel complete joy or appreciate what they had. They could not have children in the garden—any parent knows it’s impossible to raise a child without experiencing joy and sorrow.
We came here to be tested, but there can be no real test without the extremes of emotion available to us. And so, although Adam and Eve could have chosen to stay in the Garden forever, the choice to do so would have been both selfish and limiting. They would have missed out on all that makes mortality so fascinating and meaningful. They couldn’t have completed their trial properly staying in that perfect, carefully controlled world. And of course, no one else could have come here. They would have possessed the earth, in perfection, but all alone forever on an overly large planet. We could not join them in that state.
“Many questions have been asked: How much did Adam and Eve really understand about consequences of eating the forbidden fruit? Why was the message of Satan so tempting to Eve but not to Adam? Was there no other way? These are perplexing questions because we know so little about Adam and Eve’s thoughts and feelings in the garden. Therefore, we should not worry about what the scriptures and living prophets have chosen not to explain. The important thing is to know that the Lord’s will was accomplished. Adam and Eve kept the first commandment to multiply and replenish the earth. Their bodies were changed, and mortality, parenthood, and eventual death came upon them. Eternal family relationships became possible. The Fall was a “glorious necessity to open the doorway toward eternal life,” said Elder Dallin H. Oaks of the Quorum of the Twelve Apostles. As a result, we have been blessed with the opportunity to come to this earth.” (Jess L. Christensen, “The Choice That Began Mortality,” Ensign, Jan 2002, 36)
Unlike many people, members of the Church of Jesus Christ of Latter-day Saints honor Adam and Eve for the choices they made in the garden. We owe them our lives and honor them for choosing to become the parents of all who would come to earth after them, even when it meant hardship and suffering.
Secret Combinations and Today’s Teens
22 And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the founder of all these things; yea, the founder of murder, and works of darkness; yea, and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever. (2 Nephi 26)
The Book of Mormon talks often of secret combinations. Later in the Book, you’ll read about some of these groups and the dangers they posed to even the righteous of the people. These are not just a problem of the past however. There are secret combinations all around us today.
“The Book of Mormon teaches that secret combinations engaged in crime present a serious challenge, not just to individuals and families but to entire civilizations. Among today’s secret combinations are gangs, drug cartels, and organized crime families. The secret combinations of our day function much like the Gadianton robbers of the Book of Mormon times. They have secret signs and code words. They participate in secret rites and initiation ceremonies. Among their purposes are to “murder, and plunder, and steal, and commit whoredoms and all manner of wickedness, contrary to the laws of their country and also the laws of their God.” M. Russell Ballard, “Standing for Truth and Right,” Ensign, Nov 1997, 37
In the talk quoted above, Elder Ballard, a high ranking church authority, reminds us that in the Book of Mormon, these groups are initially only a part of the wicked people in society. In time, however, some good people began to be influenced by them as well. He ties this to our youth culture, where good teenagers begin to wear clothing or use signs popularized by the gang culture. They listen to music and watch videos that glamorize dangerous cultures. Sometimes they’re killed by rival gang members for wearing the clothing. Other times, they become so comfortable with the “fun” part of the culture, they find themselves drawn into it for real, and by the time they discover the reality doesn’t match the media version, it’s too late.
Many people today translate the term secret combination to mean certain terrorist organizations or other large-scale groups. However, for most people, the greater danger comes from the local groups who have daily access to your children through school or the neighborhood.
What can we do to prevent secret combinations from taking our children from us? Clearly, we have to show and teach respect for the law, and do whatever we need to do in our neighborhoods to help preserve those laws.
On a more personal level, we can work to give our children a sense of belonging that keeps them from needing a gang to feel included. By taking them to church and helping them find other worthy communities to belong to, we can give them the inclusion children often want, but within a safe community.
We can work to help our children have goals and dreams that are safe and valuable, before they begin creating goals that put them in danger. We can help them develop self-respect and to internalize our values by spending time with them and by talking with them about dangers, but also about what is good about them.
Would you like to learn more about the programs the Church of Jesus Christ of Latter-day Saints (Mormons) offer their youth to help keep them safe from secret combinations? Explore our Young Men’s and Young Women’s programs for teenagers.
Seraphim and Angels
Filed under: Frequently Asked Questions, Inside the Book of Mormon
Anyone who has seen a temple for the Church of Jesus Christ of Latter-day Saints (incorrectly known as the Mormon Church) has seen the impressive statue of a man with a trumpet that tops most temples. This man is actually an angel named Moroni. A close-up view of the statue makes it clear angels don’t have wings.
So what are we to make of the seraphim described in the Bible, in Isaiah, chapter 6, and quoted in the Book of Mormon in 2 Nephi, chapter 16? Here are the scriptures in question, taken from the Book of Mormon version:
1 In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
2 Above it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
3 And one cried unto another, and said: Holy, holy, holy, is the Lord of Hosts; the whole earth is full of his glory.
4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
5 Then said I: Wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts.
6 Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar;
Frequently, visions seen by the prophets in both the Book of Mormon and the Bible are highly symbolic. Buildings, rivers, trees…many common things are used to symbolize something else. The symbolism is understood by those who use the Spirit of God to understand, while others are unable to comprehend and so, aren’t held accountable for a higher level of knowledge.
In these verses, the seraphim are angels who have wings but appear somewhat human. They are shown to praise and worship God and to interact with people—in this case, Isaiah. The wings in the vision are symbolic. They represent the ability of these beings to move rapidly through space.
We know seraphim existed in Heaven before the earth was created. We don’t actually know if they are related to the angels who have come to earth periodically to deliver messages from God.
The scriptures and church history record many instances of angels appearing to people on earth, including the angel who told Mary about the forthcoming birth of her child. It was an angel—the Angel Moroni mentioned at the start of this article—who came to teach and prepare a young Joseph Smith to participate in the restoration of the gospel.
As Mark E. Peterson, a former church leader said, “Many people no longer believe in the ministry of angels. But God does! He has used this means of communication from the days of Adam. Is there any reason why He should not continue the procedure in our day?” Mark E. Petersen, “The Angel Moroni Came!,” Ensign, Nov 1983, 29
Those who deny the truthfulness of the restored gospel based on their unwillingness to believe God might send angels to people today do God a great disservice. Sending angels in the early days was not a mistake to be repented of. It wasn’t something God did and got tired of doing. He sent angels whenever He had a message or when Heavenly work needed doing. Why wouldn’t He send them to us today? Can we believe God has nothing more to say to His children or that He sees no need to help us through His angels today?
Certainly not. And so, angels came to the prophets and people of the Bible, and they have come again in modern times to bring the blessings of Heaven to generations living in the time of the restoration.
Angels are here…but not with wings.
Psalm of Nephi
2 Nephi 4:15-35 is known to members of the Church of Jesus Christ of Latter-day Saints, sometimes nicknamed Mormons, as the Psalm of Nephi. Nephi was familiar with the Biblical psalms, and since this psalm follows the patterns of those, it is likely a psalm is exactly what he intended to write.
In this psalm, after acknowledging how much he loves God the Father, the Gospel, and the scriptures, he begins to mourn his inability to live a perfectly Christ-like life.
“17 Nevertheless, notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities.
18 I am encompassed about, because of the temptations and the sins which do so easily beset me.”
We know, of course, that Nephi was not a seriously sinful man. He was now, with the death of his father, the new prophet. He loved the gospel and tried to live it, even when his life was in danger from his older brothers, who resented his goodness. His sorrow was because his expectations for himself were very high. Because his love for God was so intense, he wanted to be perfect, or as nearly perfect as possible, and small sins most of us might not notice because our bigger ones occupy our time, overwhelmed him. He wanted to always repay God for his goodness.
Next, Nephi demonstrates the proper attitude toward trials, sorrow, and sadness. He reminds himself once again of God’s goodness:
19 And when I desire to rejoice, my heart groaneth because of my sins; nevertheless, I know in whom I have trusted.
20 My God hath been my support; he hath led me through mine afflictions in the wilderness; and he hath preserved me upon the waters of the great deep.
21 He hath filled me with his love, even unto the consuming of my flesh.
22 He hath confounded mine enemies, unto the causing of them to quake before me.
23 Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the night-time.
Notice that Nephi comments on how extraordinarily powerful God’s love is. Nephi’s ability to love God and to obey him has allowed him to feel the full measure of God’s love. We’re all entitled to God’s love, but we have to live in such a way as to be able to feel it. The better we live our lives, the more powerful that love will feel, because our hearts will be open to receiving it.
Nephi goes on to give himself a lecture of sorts, deciding to pull out of his unhappy mood and assigning himself a direction to follow in the future:
26 O then, if I have seen so great things, if the Lord in his condescension unto the children of men hath visited men in so much mercy, why should my heart weep and my soul linger in the valley of sorrow, and my flesh waste away, and my strength slacken, because of mine afflictions?
27 And why should I yield to sin, because of my flesh? Yea, why should I give way to temptations, that the evil one have place in my heart to destroy my peace and afflict my soul? Why am I angry because of mine enemy?
28 Awake, my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul.
29 Do not anger again because of mine enemies. Do not slacken my strength because of mine afflictions.
30 Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation.
With this, Nephi decides not to allow his trials or his emotions to get in the way of his life. He is not going to let anger over the choices of his brothers destroy him. Nor is he going to use his trials as an excuse to do wrong himself. He recognizes that he is in control of his thoughts and choices, and that by focusing on God, he can overcome anything that comes his way. He takes charge of his spirit.
He concludes by appealing to God for help in this new resolution he’s made. Nephi had an extraordinarily difficult life, with far more trials than the ordinary person, and yet he was able to maintain control over his spirit and make wise choices. He might have had moments of weakness, but overall, his life was one of faith, optimism, and courage.
How God Kept the Americas a Secret
Filed under: God in the Book of Mormon, Inside the Book of Mormon
Testimony Comes Through Humility
Filed under: Inside the Book of Mormon, Teachings
When Nephi, whose writings are the first we have in the Book of Mormon, was a teenager, his father had a great vision. Nephi longed to know for himself that what his father had said was true, so he went off alone and asked God for confirmation. In response, he received a vision of his own, which helped him to understand his father’s vision and prepared him to take over leadership of the church in the future.
When Nephi returned home, he found his older brothers had taken a different approach to the problem. Instead of asking God what the vision meant, and if it was true, they were arguing about it. Nephi, who had seen in his vision the unhappy fate of his two oldest brothers and their descendants, was sad. He knew that what his father had taught was very difficult to understand without God’s help. When the brothers asked Nephi what the vision meant, complaining that they hadn’t understood it, he asked them if they had prayed about it.
9 And they said unto me: We have not; for the Lord maketh no such thing known unto us.
10 Behold, I said unto them: How is it that ye do not keep the commandments of the Lord? How is it that ye will perish, because of the hardness of your hearts?
11 Do ye not remember the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be made known unto you. (1 Nephi 15)
Nephi did not enter into the debate they had been holding. Instead, he gave them straightforward information, answering the questions they had for him. He shared his testimony of what he was telling them. Even this was not enough, however.
Although the brothers asked a great many questions, they didn’t really want to know. Their questions were more from curiosity than from a desire to know the truth. As a result, the answers they received did not convert them any more than the debate had. They refused to pray, because they didn’t believe God would answer them. They preferred to let Nephi do the praying and just tell them—but that has no converting power.
The brothers were not humble. They didn’t seek for truth, and complained about the information Nephi gave them concerning what God had said. They were unwilling to go to God and ask for a testimony, and unwilling to act on the knowledge they received. The information simply didn’t fit into their plans or the way they wanted the world to operate.
As a result, they never did find out what God wanted and they forfeited the blessings they could have received had they humbled themselves and bowed themselves to God’s will instead of their own.