S2 E26 (July 6-12) “The Virtue of the Word of God”

This is the week of Korihor! We talk about some of the faults in his philosophy, how the armor of God helped Alma as he questioned him, and you get to hear MY FAVORITE scripture of the entire Book of Mormon!

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July 6–12

Alma 30–31

“The Virtue of the Word of God”

The accounts in Alma 30–31 clearly demonstrate the power of words—for evil and for good. The “flattering” and “great swelling words” of a false teacher named Korihor threatened to bring “many souls down to destruction” (Alma 30:31, 47). Similarly, the teachings of a Nephite dissenter named Zoram led a whole group of people to fall “into great errors” and “pervert the ways of the Lord” (Alma 31:9, 11).

In contrast, Alma had unwavering faith that the word of God would have a “more powerful effect upon the minds of the people than the sword, or anything else” (Alma 31:5)—including the words of Korihor and Zoram. Alma’s words expressed eternal truth and drew upon the powers of heaven to silence Korihor (see Alma 30:39–50), and they invited heaven’s blessing on those who went with him to bring the Zoramites back to the truth (see Alma 31:31–38). These are valuable examples for followers of Christ today, when “great swelling words” and “great errors” again have a powerful effect on the minds of the people (Alma 30:31; 31:9). But we can find truth by trusting, as Alma did, “the virtue of the word of God” (Alma 31:5).

Alma 30:6, 12

What is an anti-Christ?

In Alma 30, Korihor is called “Anti-Christ” (verse 6).

6 But it came to pass in the latter end of the seventeenth year, there came a man into the land of Zarahemla, and he was aAnti-Christ, for he began to preach unto the people bagainst the prophecies which had been spoken by the prophets, concerning the coming of Christ.

An anti-Christ is “one who would assume the guise of Christ but in reality would be opposed to Christ (1 John 2:18–22; 4:3–6; 2 John 1:7). In a broader sense it is anyone or anything that counterfeits the true gospel or plan of salvation and that openly or secretly is set up in opposition to Christ”

What “counterfeits [of] the true gospel” do you notice in today’s world? 

For example, Sister Julie B. Beck, former Relief Society General President, taught, “Any doctrine or principle [we] hear from the world that is antifamily is also anti-Christ” (“Teaching the Doctrine of the Family,” Ensign, Mar. 2011, 15).

Ephesians 6:12 For we awrestle not bagainst cflesh and blood, but against principalities, against powers, against the drulers of the edarkness of this world, against spiritual fwickedness in high places.

Julie B. Beck: we all need to understand the threats to the family. If we don’t, we can’t prepare for the battle. Evidence is all around us that the family is becoming less important. Marriage rates are declining, the age of marriage is rising, and divorce rates are rising. Out-of-wedlock births are growing. Abortion is rising and becoming increasingly legal. We see lower birth rates. We see unequal relationships between men and women, and we see cultures that still practice abuse within family relationships. Many times a career gains importance over the family.

Many of our youth are losing confidence in the institution of families. They’re placing more and more value on education and less and less importance on forming an eternal family. Many don’t see forming families as a faith-based work. For them, it’s a selection process much like shopping. Many also distrust their own moral strength and the moral strength of their peers. Because temptations are so fierce, many are not sure they can be successful in keeping covenants.

Many youth also have insufficient and underdeveloped social skills, which are an impediment to forming eternal families. They are increasingly adept at talking to someone 50 miles (80 km) away and less able to carry on conversations with people in the same room. That makes it difficult for them to socialize with each other.

We also face the problem that we read about in Ephesians 6:12: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” Public policies are being made every day that are antifamily, and the definition of family is changing legally around the world. Pornography is rampant. For those who create pornography, their new target audience is young women. Parents are being portrayed as inept and out of touch. Antifamily media messages are everywhere. Youth are being desensitized about the need to form eternal families.

We see how this can happen when we read the words of Korihor, an anti-Christ: “Thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women, and also men, to commit whoredoms” (Alma 30:18). Satan knows that he will never have a body; he will never have a family. So he targets young women, who will create the bodies for the future generations.

Korihor was an anti-Christ. Anti-Christ is antifamily. Any doctrine or principle our youth hear from the world that is antifamily is also anti-Christ. It’s that clear. If our youth cease to believe in the righteous traditions of their fathers as did the people described in Mosiah 26, if our youth don’t understand their part in the plan, they could be led away.

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Perfection

Social Media and online technology

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Alma 30:6–60

The Book of Mormon can help me resist the influence of those who try to deceive me.

As you read Alma 30:6–31, the teachings of Korihor may sound familiar. That’s because, as President Ezra Taft Benson taught, the Book of Mormon reveals and can fortify us against “the evil designs, strategies, and doctrines of the devil in our day. The type of apostates in the Book of Mormon are similar to the type we have today. God, with his infinite foreknowledge, so molded the Book of Mormon that we might see the error and know how to combat false educational, political, religious, and philosophical concepts of our time” (Teachings of Presidents of the Church: Ezra Taft Benson, [2014], 132).

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Countering Korihor’s Philosophy

By Gerald N. Lund July 1992 Ensign

What Korihor taught is as contemporary as today’s TV shows. Alma’s approach is still the right response.

President Ezra Taft Benson has often reminded us that all of the major Book of Mormon writers said they were writing for our day. Consequently, “we should constantly ask ourselves, ‘Why did the Lord inspire Mormon (or Moroni or Alma) to include that in his record? What lesson can I learn from that to help me live in this day and age?’” (Ensign, Jan. 1992, p. 5.)

In Alma 30, Mormon gives a lengthy account of a man he calls “Anti-Christ” (Alma 30:6), including a detailed summary of his false teachings. Using President Benson’s guideline, let us examine the story of Korihor to see why Mormon felt it important to tell us his story.

First, though, it will help to look at some philosophical terms used by contemporary philosophers. Doing so will help us see the deviousness—and the attractiveness to the carnal mind—of Korihor’s teachings (which were Satan’s teachings).

Metaphysics is the branch of philosophy that deals with the nature of reality. It tries to answer the question “What is real?” 

(From Wikipedia: Metaphysics is the branch of philosophy that examines the fundamental nature of reality.  Metaphysics studies questions related to existence, what it is for something to exist and what types of existence there are. Topics of metaphysical investigation include objects and their properties (or substance and attribute), universals and particulars, space and time, cause and effect, possibility and necessity, potentiality and actuality, free will and determinism, the soul, and mind and matter.[2][3])

The question of whether there is a God and a spiritual world beyond the natural world we know is a metaphysical question. Though today we often use the word supernatural in a more limited sense, originally it referred to a world higher, or above, the one we see and experience with our physical senses.

The second area of philosophy we will consider is axiology. Axiology is the study of ethics and values. It wrestles with such questions as “What is good?” “What is ethical?” “What are right and wrong?

A third branch of philosophy is epistemology. Epistemology is the study of how we know what is real or true. There are numerous epistemological systems. Some apply directly to what Korihor was teaching the Nephites:

Authoritarianism is the system by which truth is learned from those who are authorities or experts. We trust learned men or women, such as parents, teachers, religious leaders, and consultants, to give us truth in their areas of expertise.

Rationalism refers to gaining truth through logic. In rationalism we ask, “Does it make sense? Is it logical?”

Pragmatism determines whether something works. The business world is often pragmatically oriented, focusing on whether a new product or marketing strategy actually produces the desired results. If it works, it is valid; if it doesn’t, it is rejected.

Empiricism uses observation or personal experience to arrive at truth. This knowledge is gathered primarily through the senses—through what one sees, touches, hears, smells, and tastes.

Which of these systems do Latter-day Saints subscribe to? The answer, of course, is all of them. But we also rely on another way of knowing truth: divine revelation. In this method, truth comes either directly from God or indirectly through his prophets.

Whether he recognizes it or not, every person holds to a metaphysical position, trusts in at least one system of epistemology, and holds a personal axiology or set of values and ethics. Furthermore, these three areas of our own philosophy are interrelated. Our metaphysics (our view of reality) influences our epistemology (the way we gain knowledge), and together the two determine our axiology (our values).

Let’s suppose, for example, that a person like Korihor rejects the idea that there is a spiritual dimension to life. That metaphysical position automatically determines what that person will accept as truth. Revelation is rejected because the reality of God is rejected. Deciding what is good and bad, therefore, will not be dependent on any set of God-given laws or fear of eternal consequences.

This was Korihor’s fundamental lie.

Why would Satan care about such things as our view of metaphysics (our view of God) and epistemology (how we come to know God)? Because if he can shape our views on those issues, then those views provide a basis, as Alma declares, to “destroy the children of God.” (Alma 30:42.) The philosophy Satan taught Korihor is a rational system. It is not true, but it is rational! If we accept the assumption that there is no super-natural reality, then it logically follows that there is no God. If that is the case, then man is the supreme being. It also follows that if there are no eternal realities, then there are no eternal consequences for man’s actions. Korihor’s reasoning is that man himself determines what is right and wrong, not some set of rules laid down by a group of phony religious leaders claiming to speak for a God who doesn’t exist.

This is the heart of Korihor’s doctrine. By preaching his false philosophies, Korihor accomplishes Satan’s designs in grand fashion. Note Mormon’s description of the end result of his teachings: “And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women, and also men, to commit whoredoms.” (Alma 30:18.)

What a victory for Satan! This is not just wickedness. The people are proud in their wickedness! And why shouldn’t they be? Korihor has convinced them that there is no God and no ultimate right and wrong. All the “psychological hangups” they feel—guilt, shame—are simply the result of the foolish teachings of ignorant parents or self-serving religious leaders.

Korihor Today

 

President Ezra Taft Benson has taught that “the Book of Mormon exposes the enemies of Christ. It confounds false doctrines and lays down contention. (See 2 Ne. 3:12.) It fortifies the humble followers of Christ against the evil designs, strategies, and doctrines of the devil in our day. The type of apostates in the Book of Mormon are similar to the type we have today. God, with his infinite foreknowledge, so molded the Book of Mormon that we might see the error and know how to combat false educational, political, religious, and philosophical concepts of our time.” (Ensign, Jan. 1988, p. 3.)

Today, the world is permeated with philosophies similar to those taught by Korihor. We read them in books, see them championed in the movies and on television, and hear them taught in classrooms and sometimes in the churches of our time.

A Prophet’s Answer

So how do we deal with these false philosophies? Fortunately, Mormon not only gave us Korihor’s doctrines, he also gave us an inspired answer to them. This is the real value of the Korihor account.

The first thing to note is that Alma does not get into philosophical debate with Korihor. He doesn’t allow himself to be pulled onto the ground that Korihor tries to define as the area of debate. There is a great lesson in that. We combat false philosophies with revelation and true doctrine, not academic debate.

Second, Alma exposes Korihor for what he is. (See chart 2 for a summary of how Alma dealt with Korihor.) In effect, Alma says to Korihor: “You know that we don’t profit from our service in the Church, but you say we glut ourselves on the labor of the people. Therefore I say you deliberately twist the truth.” It all comes down to one irrefutable conclusion: Korihor is a liar.

But there is more to Alma’s answer than that. Alma takes Korihor’s own philosophy and catches him in a trap of his own making. Korihor teaches that we can know only what we can see. (See Alma 30:15.) But when questioned, Korihor categorically denies that he believes there is a God. Alma then asks, “What evidence have ye that there is no God, or that Christ cometh not? I say unto you that ye have none, save it be your word only.” (Alma 30:40.)

It is an inspired insight on Alma’s part. Korihor is not consistent in his own thinking. If we truly can know only those things for which we have empirical evidence, then we cannot teach there is no God unless we have evidence for that belief. And Korihor has no evidence.

Korihor will consider only evidence that can be gathered through the senses. In such a system, it is much easier to prove there is a God than to prove there is not a God. To prove there is a God, all it takes is for one person to see, hear, or otherwise have an experience with God, and thereafter the existence of God cannot be disproved. But here is what it would take to prove there is no God: Since God is not confined to this earth, we would have to search throughout the universe for him. We assume God is able to move about, so it would not be enough to start at point A in the universe and search through to point Z. What if after we leave point A, God moves there and stays there for the rest of the search?

In other words, for Korihor to say that there is no God, based on the very criteria he himself has established, he would have to perceive every cubic meter of the universe simultaneously. This creates a paradox: In order for Korihor to prove there is no God, he would have to be a god himself! Therefore, in declaring there is no God, he is acting on “faith,” the very thing for which he so sharply derides the religious leaders!

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Interesting article called “Was Korihor really an atheist?” from Book of Mormon Central: https://knowhy.bookofmormoncentral.org/knowhy/was-korihor-really-an-atheist

Alma 30: 37 And then Alma said unto him: Believest thou that there is a God?

38 And he answered, Nay.

“Ancient “atheism,” then, could take the form of denying that God(s) existed, but it might also entail redefining the nature of God(s) into something radically different from typical beliefs, or denying the operative power of God(s) in the cosmos, or consciously rebelling against the God(s), or undermining accepted ideas of piety by refusing to worship a given deity in the state religion.10 Not just denying the existence of God(s) but “failing to exhibit the proper religious stance towards the gods” could qualify one as an “atheist” in the ancient world.11”

With this ancient context in mind, we can qualify what kind of “atheist” Korihor may have been by looking again closely at what he specifically taught. Reading Alma 30 closely, it is clear that Korihor’s rhetoric was often given to exaggeration, ridicule, name-calling, vagueness, and overconfidence:

• “Why do ye look for a Christ? For no man can know of anything which is to come.” (v. 13)

• “these things which ye call prophecies . . . are foolish traditions of your fathers.” (v. 14)

• “Ye look forward and say that ye see a remission of your sins. But behold, it is the effect of a frenzied mind.” (v. 16)

• “[T]here could be no atonement made for the sins of men, but every man fared in this life according to the management of the creature; therefore every man prospered according to his genius, and that every man conquered according to his strength; and whatsoever a man did was no crime.” (v. 17)12

• “[W]hen a man was dead, that was the end thereof.” (v. 18)

In addition, it is crucial to note that Korihor actually acknowledged the reality of “supernatural” beings such as spirits, angels, and even the devil. As Korihor himself confessed, “The devil hath deceived me; for he appeared unto me in the form of an angel, and said unto me: Go and reclaim this people, for they have all gone astray after an unknown God. And he said unto me: There is no God; yea, and he taught me that which I should say” (v. 53).

Logically, granting the ability for people to go after an “unknown God” necessarily presupposes the existence of some other knowable and unknowable God(s) to begin with. As such, the devil’s statement to Korihor that “there is no God” can plausibly be read as a declaration of practical (as opposed to theoretical) atheism much like the atheism found in Psalm 10:4 and 14:1. In other words, the devil was not claiming that no god(s) existed whatsoever, but rather that specifically the Nephite God, Jehovah, with his strict commandments, laws, ordinances, and statutes did not exist.

 

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BACK TO CFM:
Reading about the interaction between Korihor and Alma can help you prepare for situations when others may try to deceive you. It might help to study Alma 30:29–60 to understand how Korihor was deceived (see especially verses 52–53). What can you learn from Alma’s response to Korihor’s teachings? (see Alma 30:31–35).

REMINDED ME OF THE ARMOR OF GOD

Ephesians 6: 12 For we awrestle not bagainst cflesh and blood, but against principalities, against powers, against the drulers of the edarkness of this world, against spiritual fwickedness in high places.

13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

14 Stand therefore, having your loins agirt about with btruth, and having on the cbreastplate of drighteousness;

15 And your feet shod with the preparation of the gospel of apeace;

16 Above all, taking the shield of afaith, wherewith ye shall be able to quench all the fiery bdarts of the wicked.

17 And take the helmet of asalvation, and the sword of the Spirit, which is the word of God:

18 aPraying always with all prayer and supplication in the Spirit, and watching thereunto with all bperseverance and supplication for all saints;

HOW DO I KNOW WHAT IS TRUE?
Truth: The Foundation of Correct Decisions

Richard G. Scott

Of the Quorum of the Twelve Apostles

Since truth is the only meaningful foundation upon which we can make wise decisions, how then can one establish what is really true? Increasingly more people are finding that making wise decisions is becoming more and more difficult because of the ultra-interconnected world in which we live. Constantly forced into our consciousness is an incessant barrage of counsel, advice, and promotions. It is done by a bewildering array of media, Internet, and other means. On a given subject we can receive multiple strongly delivered, carefully crafted messages with solutions. But often two of the solutions can be diametrically opposed. No wonder some are confused and are not sure how to make the right decisions.

To further complicate matters, others try to persuade us that our decisions must be socially acceptable and politically correct. Some pondering of that approach will reveal how wrong it is. Since social and political structures differ widely over the world and can dramatically change with time, the folly of using that method to make choices is apparent.

The best way of finding truth is simply to go to the origin of all truth and ask or respond to inspiration.1 For success, two ingredients are essential: first, unwavering faith in the source of all truth; second, a willingness to keep God’s commandments to keep open spiritual communication with Him.

The process of identifying truth sometimes necessitates enormous effort coupled with profound faith in our Father and His glorified Son. God intended that it be so to forge your character. Worthy character will strengthen your capacity to respond obediently to the direction of the Spirit as you make vital decisions. Righteous character is what you are becoming. It is more important than what you own, what you have learned, or what goals you have accomplished. It allows you to be trusted. Righteous character provides the foundation of spiritual strength. It enables you in times of trial and testing to make difficult, extremely important decisions correctly even when they seem overpowering.

Understand and apply this vital principle to your life: Your exercise of faith builds character. Fortified character expands your capacity to exercise greater faith. Thus, your confidence in making correct decisions is enhanced. And the strengthening cycle continues. The more your character is fortified, the more enabled you are to exercise the power of faith for yet stronger character.

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50 Now when Alma had said these words, Korihor was struck dumb, that he could not have utterance, according to the words of Alma.

51 And now when the chief judge saw this, he put forth his hand and wrote unto Korihor, saying: Art thou convinced of the power of God? In whom did ye desire that Alma should show forth his sign? Would ye that he should afflict others, to show unto thee a sign? Behold, he has showed unto you a sign; and now will ye dispute more?

52 And Korihor put forth his hand and wrote, saying: I know that I am dumb, for I cannot speak; and I know that nothing save it were the apower of God could bring this upon me; yea, and I always bknew that there was a God.

53 But behold, the devil hath adeceived me; for he bappeared unto me in the cform of an angel, and said unto me: Go and reclaim this people, for they have all gone astray after an unknown God. And he said unto me: There is dno God; yea, and he taught me that which I should say. And I have taught his words; and I taught them because they were pleasing unto the ecarnal mind; and I taught them, even until I had much success, insomuch that I verily believed that they were true; and for this cause I withstood the truth, even until I have brought this great fcurse upon me.

54 Now when he had said this, he besought that Alma should pray unto God, that the acurse might be taken from him.

55 But Alma said unto him: If this curse should be taken from thee thou wouldst again lead away the hearts of this people; therefore, it shall be unto thee even as the Lord will.

56 And it came to pass that the curse was not taken off of Korihor; but he was acast out, and went about from house to house begging for his food.