Friday, March 16, 2012

Richard Bushman on the Nature of God

I have been reading Richard Bushman’s published diary On the Road with Joseph Smith. Bushman is the author of Joseph Smith: Rough Stone Rolling, a massive biography of the Mormon prophet. I have read the biography as well and loved it. In this author’s diary he writes of his experiences going to book signings and meeting with people around the country talking about his book and about Joseph Smith.

I found the following entry especially intriguing. He goes on a whole riff about the nature of God and all kinds of interesting stuff.

October 28, 2005

… My son Ben came to the signing after finishing his work in Draper where his small computer firm has an office. Afterward we had dinner at a nearby Chinese restaurant. He was curious about my answer to a question about any inspiration I had while writing the book. The questioner wanted to know if any doctrines had come to me strongly. I replied that some had, but I could not say much about them in that setting. Ben was intrigued by my mysterious evasion, and I told him that some doctrines I considered most valuable to my inner life were incommunicable. When I tried, they fell flat. Later in the discussion, he said he was working with the idea that God had optimized the world to the maximum benefit of all his children. I replied this implied he actually controlled everything, leaving us with no free agency. We went back and forth on this point rather unsatisfactorily. I could not make myself clear, underscoring my feeling about my favorite doctrines going nowhere when I try to describe them. My reservations go beyond my inability to describe them to my uncertainty about their validity. Am I demeaning God in not allowing him perfect control over all events and perfect knowledge of everything that will happen? What is my point of view?

1. God is one of a number of superior intelligences who have learned—how we do not know exactly—to obtain glory and intelligence. They can create worlds and do much else.

2. These gods take us lesser intelligences, swimming about like fish in the sea, under their tutelage, saying they will teach us how to achieve intelligence and glory.

3. One of their great lessons is that we can do more acting together than we can standing (or swimming) alone. Thus, they bind us to them with multiple covenants.

4. We are not only to obey them; we are to join with our brothers and sisters in the order of the priesthood under God’s direction. This priesthood goes back before the foundations of the earth and includes all the gods who have gone before. They are bound into one God whose combined force and intelligence is the source of glory. We may even add to the glory by joining them—like computers strung in parallel, generating computing power. Hence the essential importance of unity.

5. In this sense, the priesthood is God. When joined together like the council of gods that organized the earth, it manifests its godly powers. At the same time, any one God can speak for the whole because they are unified. Adam can become the God of this earth under Christ’s suzerainty.

6. We exist on the ragged edges of this holy order, but in subscribing to it we join the grand alliance that rules the godly universe.

7. Outside of this created order, only chaos reigns, but in the outer darkness are other intelligences such as Lucifer who have orders and priesthoods of their own, independent of and possibly in opposition to Elohim’s.

8. Within the created order, the intelligences find their places, some as animals, some as stones perhaps, some as humans. The diversity of forms on the earth suggests the diversity of unorganized intelligences. Hence the detail in the temple account of creation of the many forms of life, each to fulfill the measure of its creation.

9. Ben believes each of these intelligences will assuredly find its true place where it can maximize its possibility. God will guarantee that. He may be right but I suggest the alternative view that God is constantly recruiting intelligences to the godly path and the success of this operation depends on us. If we attract people to Christ, they get included; if someone doesn’t reach them, these souls may slip to a lesser spot. God will not necessarily guarantee everyone the highest possible position for his or her intelligence. Some may fall to a lower rung because there was no one there to raise them up. It is scary, but it makes life real. What makes it less scary is that there are many ways to grow in intelligence. The Mormons are not the only source of light. Christ radiates throughout the world, through many voices. We need only to listen to one to set our foot on the right path.

As I write, this doctrine tastes good to me. I believe it is truth. All of it can be found in Joseph’s teachings...

I have always found Joseph Smith’s ideas about eternal progression and exaltation very inspiring and expansive. I thought Bushman’s articulation of these concepts was interesting and worth sharing.


Note: The excerpt above is from pages 59-61.

Friday, December 23, 2011

O Holy Night


O Holy Night, by Adolphe Adam, is probably my favorite Christmas song.  The lyrics are absolutely sublime.  The last verse is my favorite because it speaks to me of the essence of Jesus' life - love, peace, and liberation.

This is also my favorite painting of Jesus - Healing at the Pool of Bethesda by Carl Bloch.  I don't know what the artist had in mind with this painting but to me it speaks of Jesus showing compassion toward the outcasts, the people who have been most forgotten and neglected.  I think of this painting whenever I here the third verse of O Holy Night.

This Christmas as I have remembered Jesus Christ I have come back again and again to this song and this image and it has inspired me.  So I wanted to share it.

Merry Christmas

Sunday, November 20, 2011

Personal and Social Righteousness


The scriptures give some beautiful examples of ideal communities, in records about the past and in prophesy about the future.  There was the City of Enoch where the people “were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.” (Moses 7:18) There was the community in the Book of Mormon after the visitation of Christ and afterward in which “there were no contentions and disputations among them, and every man did deal justly one with another.  And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift.” (4 Nephi 1:2-3) Prophets have also prophesied that after the Second Coming of Christ there would follow the Millennium, a thousand-year period of peace and righteousness.  It is said, “children shall grow up without sin unto salvation.” (Doctrine and Covenants 45:58) It is also said “Satan shall not have power to tempt any man.” (Doctrine and Covenants 101:28) In Revelation it is said that Satan will be “bound”. (Revelation 20:2) In the Book of Mormon, Nephi added some insight to this prophesy saying, “And because of the righteousness of his [the Lord’s] people, Satan has no power; wherefore, he cannot be loosed for the space of many years; for he hath no power over the hearts of the people, for they dwell in righteousness, and the Holy One of Israel reigneth.” (1 Nephi 22:26) It is not because Satan has no power that the people are righteous, it is because the people are righteous that Satan has no power.  Why are the people righteous during these times and why are people not similarly righteous all the time?

What is interesting about such paradisiacal periods is that all the people in these societies are righteous.  This is unusual.  We are used to reading stories about a few righteous people living amid evil—the lone voice crying in the wilderness as it were.  But for an entire people to be righteous is quite noteworthy.  Is it because such a society is made up of very special people or is there something about the shared values of the society itself that helps people to be righteous? 

Looking at an entire community is a different way of approaching the subject of righteousness.  In our churches we focus a lot on individual behavior—and that is important since a society is made up of individuals.  But in the scriptures we often read about groups of people.  Nations and peoples are condemned or praised for their practices.  The scriptures often approach things communally, focusing especially on the rulers: “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.” (Proverbs 29:2) “The LORD enters into judgment with the elders and princes of his people: It is you who have devoured the vineyard; the spoil of the poor is in your houses.  What do you mean by crushing my people, by grinding the face of the poor? Says the Lord GOD of hosts.” (Isaiah 3:14-15) In the Book of Mormon as well the warnings are often given to entire cities: “Behold ye, the people of this great city, and hearken unto my words; yea, hearken unto the words which the Lord saith; for behold, he saith that ye are cursed because of your riches, and also are your riches cursed because ye have set your hearts upon them, and have not hearkened unto the words of him who gave them unto you.  Ye do not remember the Lord your God in the things with which he hath blessed you, but ye do always remember your riches, not to thank the Lord your God for them; yea, your hearts are not drawn out unto the Lord, but they do swell with great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities.” (Helaman 13:21-22, italics added)

Thinking about these Zion communities, I think there is something fundamental about the things they value that empower individuals in them to live more righteously.  They foster an environment that is highly conducive to everyone's happiness.  This is important because looking at the world now there are ways that our society makes it difficult to live righteously because of the things we value as a group.  A Zion society values love, peace and equality.  But I find that we do not universally value these things in our society, at least not in practice.

The scriptures say to treat people the way we would like to be treated. (Matthew 7:12) But while we pay lip service to selflessness our business culture is not built upon it.  Our ways of dealing with each other are very opportunistic.  A man in a dire situation can be taken advantage of like when he is desperate to sell his home.  We call this a “buyer’s market”.  We are encouraged and rewarded for taking advantage of other people.  The same mentality applies to wages and benefits.  In a recession, you can pay an employee less and offer fewer benefits because he can be easily replaced and is, therefore, “expendable”.  A Zion people with “no poor among them” must have a dramatically different way of thinking about people than we currently do in our society.  Love and equality must be foundational values.

The media contribute a great deal to our values.  In many ways the media improve our lives by allowing us to connect with the rest of the world and to learn.  Indeed, I should think that the media could be a very important, uplifting influence in Zion.  But many of the things valued by the media today are hardly uplifting. The media can be very adversarial, especially many “news” stations that foment anger and division over trivial matters.  It reminds me of the lawyers in the Book of Mormon who would “stir up the people to riotings, and all manner of disturbances and wickedness, that they might have more employ.” (Alma 11:20) Sensationalism over controversy translates into high ratings for stations that enable them also to get gain.  The system is structured in a way that you have to be negative to be successful.

The media also send many harmful messages about sexuality.  There is nothing wrong with sexuality but our values regarding it can be distorted in ways that can really damage people.  To women especially, the implicit message is that men only value women of a certain appearance and if you don’t look like the doctored images on the magazine covers then you will not be attractive to anyone.  Sexuality is being used a commodity to be bought and sold, literally and figuratively, rather than something to be held sacred.  Of course, by no means should sexuality be suppressed.   It should be celebrated, but in an uplifting, respectful and sacred way founded in real love.

One of the most memorable prophesies of the Millennium is that it will be a time of peace.  To describe this we often quote this beautiful passage in Isaiah: “They shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.” (Isaiah 2:4) This reminds me of something President Eisenhower said in 1953: “Every gun that is made, every warship launched, every rocket fired signifies, in the final sense, a theft from those who hunger and are not fed, those who are cold and are not clothed.  This world in arms is not spending money alone.  It is spending the sweat of its laborers, the genius of its scientists, the hopes of its children.” [1] I see Eisenhower’s comments as a kind of modern version of Isaiah’s prophesy.  What will we be able to do when we get over our lust for war?  All the science, technology and labor that we devote to weapons of destruction can be applied to building societies up instead of tearing them down.

Moving from a warlike mentality to a commitment for peace means that we need to be more inclusive in our thought.  We have to include all nations, races and religion into our circle of friendship.  It is not enough to just be nice, honorable people to those within our own community and family.  In the Book of Mormon, the Lamanites were very loving among themselves.  Jacob said of them, “their husbands love their wives, and their wives love their husbands; and their husbands and their wives love their children.” (Jacob 2:7) But even though Lamanites were loving toward one another they were still hateful to the Nephites.  Being peaceful means that we widen our circle to include Muslims, Arabs, Chinese, Russians and everyone else in the world.

In our society we still value power over peace and we still glorify war.  In 1976, the bicentennial year of the United States, the Mormon prophet Spencer W. Kimball said: “We are a warlike people, easily distracted from our assignment of preparing for the coming of the Lord. When enemies rise up, we commit vast resources to the fabrication of gods of stone and steel—ships, planes, missiles, fortifications—and depend on them for protection and deliverance. When threatened, we become antienemy instead of pro-kingdom of God; we train a man in the art of war and call him a patriot, thus, in the manner of Satan’s counterfeit of true patriotism, perverting the Savior’s teaching: ‘Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven.’” [2]

It is interesting to me that President Kimball would mention that our obsession with weaponry and war distracts us from preparing for the coming of the Lord.  I often hear people express a kind of resigned acceptance of the current condition of the world, expecting that God is just going to fix everything after the Second Coming.  That may be true, but the point is that we should be preparing ourselves and our communities to live a more excellent way.  There is nothing preventing us from adopting the values of these paradisiacal societies right now. 

The values of the Gospel such as love, peace and equality are, in many important ways, different from the things we value right now in our society.  Of course, here I have shown examples of problems to contrast them with the ideal of the Kingdom of God.  In many ways we are doing quite well and the world is getting better.  You are much less likely to die a violent death today than in any other time in history.  So there is much to be pleased about.  But we are still not Zion.  We want to value love, peace and equality but we don’t actually do it. The Gospel really boils down to love for all people, without exception.  And it requires action.  It’s not just sitting on the couch or at your computer thinking nice thoughts about people.  Real love involves service and sacrifice.  It’s a matter of taking that seriously, in real life with real people, right now.

References

Sunday, November 6, 2011

Sufficient For Our Needs

I once asked a good friend, a pastor actually, what she believed the ideal society would look like.  I really liked her response: “In a perfect world everyone would have what they needed.”  I like this response because it coincides with what I read in scripture concerning God’s vision of the perfect world.  In the Torah, God told the people, “If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.” (Deuteronomy 15:7-8, italics added) It seems the God too desires that all people in the world have sufficient for their needs.  He also desires that we who have greater abundance should open our hands wide unto them.  This requires us to recognize when we have sufficient for our needs and use the surplus to impart unto others.

In latter-day scripture the Lord established the Law of Consecration in which an individual was made to be a “steward” over his own property, “as much as is sufficient for himself and family.”  The “residue”, or that which was more than needful for the needs of his family was to be used “to administer to those who have not, from time to time, that every man who has need may be amply supplied and receive according to his wants.” (Doctrine and Covenants 42:32-33) In a later revelation this residue was called a “surplus”. (Doctrine and Covenants 119) We learn an interesting story about this later revelation from Brigham Young in a talk he gave some years later:

When the revelation which I have read was given in 1838, I was present, and recollect the feelings of the brethren. A number of revelations were given on the same day. The brethren wished me to go among the Churches and find out what surplus property the people had, with which to forward the building of the Temple we were commencing at Far West. I accordingly went from place to place through the country. Before I started, I asked brother Joseph, "Who shall be the judge of what is surplus property?" Said he, "Let them be the judge themselves, for I care not if they do not give a single dime. So far as I am concerned, I do not want anything they have.  

Then I replied, "I will go and ask them for their surplus property;" and I did so; I found the people said they were willing to do about as they were counselled, but, upon asking them about their surplus property, most of the men who owned land and cattle would say, "I have got so many hundred acres of land, and I have got so many boys, and I want each one of them to have eighty acres, therefore this is not surplus property." Again, "I have got so many girls, and I do not believe I shall be able to give them more than forty acres each." "Well, you have got two or three hundred acres left." "Yes, but I have a brother−in−law coming on, and he will depend on me for a living; my wife's nephew is also coming on, he is poor, and I shall have to furnish him a farm after he arrives here." I would go on to the next one, and he would have more land and cattle than he could make use of to advantage. It is a laughable idea but is nevertheless true, men would tell me they were young and beginning the world, and would say, "We have no children, but our prospects are good, and we think we shall have a family of children, and if we do, we want to give them eighty acres of land each; we have no surplus property." "How many cattle have you?" "So many." "How many horses, &c?" "So many, but I have made provisions for all these, and I have use for every thing I have got.” [1]

The system worked fine until it came time for people judge at what point they had sufficient for their needs.  And it could only rely on the individuals themselves to make that judgment.  The way of the Lord was not a forced redistribution but a society of love and concern for the other.

Beyond the benefit we can offer to others through our own surplus there is a great peace and happiness that comes from recognizing when we have sufficient for our needs.  We live in a materialistic society, always moving forward to the next big thing: the next iPhone, the next car model, the next style of clothing.  We rush around frantically to accumulate more money to buy all of these things without considering the things we already have.  And always the comparisons.  What do the neighbors have that we don’t?  How can I compete in the workforce?  There is no time, no peace.  What we need is to slow down.

Brigham Young was a great organizer and built the economy of Utah from the ground up.  He recognized the material needs of the Saints.  But he also cautioned against the pursuit of wealth for its own sake.  He consistently warned the Saints not to run off after gold during the California Gold Rush.  And he recognized the wisdom in trusting in the Lord to take care of us:

This is the counsel I have for the Latter−day Saints to−day. Stop, do not be in a hurry. I do not know that I could find a man in our community but what wishes wealth, would like to have everything in his possession that would conduce to his comfort and convenience. Do you know how to get it? "Well," replies one, "If I do not, I wish I did; but I do not seem to be exactly fortunate − fortune is somewhat against me." I will tell you the reason of this − you are in too much of a hurry; you do not go to meeting enough, you do not pray enough, you do not read the Scriptures enough, you do not meditate enough, you are all the time on the wing, and in such a hurry that you do not know what to do first. This is not the way to get rich. I merely use the term "rich" to lead the mind along, until we obtain eternal riches in the celestial kingdom of God. Here we wish for riches in a comparative sense, we wish for the comforts of life. If we desire them let us take a course to get them. Let me reduce this to a simple saying − one of the most simple and homely that can be used − "Keep your dish right side up," so that when the shower of porridge does come, you can catch your dish full. [2]

We should not be so concerned about trying to fill up our own dish as much as just preparing to receive the blessings that the Lord will provide and trusting that he will do so—“Keep your dish right side up”.

Jesus was very nonchalant about material things.  “Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” Well that’s very nice but what are we supposed to do then?  Jesus says, “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?  Which of you by taking thought can add one cubit unto his stature?  And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.  Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?  Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?  (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.  But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.  Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.” (Matthew 6:25-24)

I love this passage of scripture.  It’s so beautiful.  Look at nature and they way the rains provide water and the sun provides energy.  God takes care of the world and He will take care of us.  I especially love the line, “sufficient unto the day is the evil thereof” or in perhaps a clearer translation, “today’s trouble is enough for today.”  Just take things one day at a time and don’t worry so much.  Trust in God.

Before saying all of this Jesus said, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” (Matthew 6:24) “Mammon” means riches or wealth.  The point of this whole discourse is clear—you cannot serve in Kingdom of God if you are worried about material things.  This is very important.  Satan wishes for us to be preoccupied all the time about not having enough.  He will always put the thought in our ear—“Have you any money?”  “You can by anything in this world with money.”

This is the condition of our time.  The prophet Mormon saw our day and he didn’t seem particularly impressed: “And I know that ye do walk in the pride of your hearts; and there are none save a few only who do not lift themselves up in the pride of their hearts, unto the wearing of very fine apparel, unto envying, and strifes, and malice, and persecutions, and all manner of iniquities; and your churches, yea, even every one, have become polluted because of the pride of your hearts.  For behold, ye do love money, and your substance, and your fine apparel, and the adorning of your churches, more than ye love the poor and the needy, the sick and the afflicted.” (Mormon 8:36-37) It is clear that Mormon compiled the records in the Book of Mormon he felt were most relevant to us and to our problems.  He saw our materialism and our disregard for the poor, a loss of perspective on the things that are most important.

Paul also warned Timothy of people who would teach, “that gain is godliness”.  Paul said further: “But godliness with contentment is great gain.  For we brought nothing into this world, and it is certain we can carry nothing out.  And having food and raiment let us be therewith content.  But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.  For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” (1 Timothy 6:3-10) After we have food and raiment we may be content.  And the Lord has promised that the Father will provide these things if we trust in him.  Just keep your dish right side up.

There is great peace in being content with our basic needs.  Life is beautiful in it’s basic simplicity—love, family, friends, memories.  The earth is beautiful, not for it’s resources but for it’s own sake.  If we take time to slow down, as Brigham Young said, to pray and to meditate we can find that we already have much of what we need.  And to those who do not have sufficient for their needs we can be a blessing to others.  We can bring more people into our circle of friends by helping them.  The Lord has asked us to care for one another and to give of our surplus to those who are lacking.  But first we must recognize when we have a surplus.  We will be tempted to neglect the needs of others, distracted by expensive toys and clothing.  But the wise and proper response has always been the same—we have sufficient for needs.

References

1.  Journal of Discourses 2:306-307
2.  Journal of Discourses 15:36-37

Monday, October 31, 2011

The Lord's Ways


This is a transcript of a talk I gave in church on Sunday, October 30, 2011.

My thoughts this morning are on our Heavenly parents and their relationship to us as well as our relationship to each other.  The springboard I’ll use here is this month’s theme in Isaiah chapter 55.  I want to read the scripture in its full context to see what Isaiah was saying here.  Chapter 55 is a beautiful invitation to return to the Lord.  It’s a message of repentance and the assurance of forgiveness.  This invitation is given to all: “Ho, every one that thirstest, come ye to the waters, and he that hath no money; come buy, and eat; yea, come, buy wine and milk without money and without price… Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David… Seek ye the LORD while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.  For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.  For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (Isaiah 55:1,3,6-9)

We are asked to consider our ways and thoughts.  This is an invitation for introspection, to compare our ways and our thoughts to God’s.  The scriptures say that we are created in the image of our Heavenly parents.  We are similar to them in our nature.  But in behavior, in practice, in custom, our ways and our thoughts, we are, collectively, very different from them, even radically different.  The ways of the Lord our higher than ours.  The thoughts of the Lord are higher than ours.  But the invitation is to forsake our ways and our thoughts.  To do what?  To adopt the ways and thoughts of the Lord.

So then what are the ways and the thoughts of the Lord?  This is important because the way we understand and view God will influence our values and our aspirations.  It is an easy thing to fall into theological idolatry and to create a god fashioned in our own image, to project our own ways and thoughts onto a god of our own vain imagination rather than to conform our ways and thoughts to those of the true and living God.  In the introductory section of the Doctrine and Covenants the Lord said the people “seek not the Lord to establish righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in Babylon, even Babylon the great, which shall fall.” (Doctrine and Covenants 1:16)  Babylon, in the scriptures always stands in contrast to Zion.  The people of God are to follow His law and His ways while the world follows after the ways of Babylon.

There is some low-hanging fruit here that we as Latter-day Saints can easily recognize as ways of the world that contradict the ways of the Lord: sexual immorality, pornography, drug use, alcohol and so forth.  These are ways of Babylon that encroach upon us and we should not conform our ways to them.  In addition to these obvious sinful actions there are ways of being and thinking that alienate us from God.   The invitation is for the wicked to forsake his ways and thoughts, not only to stop doing wicked things.  This transformation has more to do with who we are than what we do.  Elder Dallin H. Oaks said: “…the Final Judgment is not just an evaluation of a sum total of good and evil acts—what we have done. It is an acknowledgment of the final effect of our acts and thoughts—what we have become. It is not enough for anyone just to go through the motions. The commandments, ordinances, and covenants of the gospel are not a list of deposits required to be made in some heavenly account. The gospel of Jesus Christ is a plan that shows us how to become what our Heavenly Father desires us to become.” [1]

We are invited to transform ourselves, our ways and our thoughts to conform to those of God.  How shall we know the ways of our Heavenly parents?  Jesus said to his disciples: “If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.  Philip saith unto him, Lord, shew us the Father, and it sufficeth us.  Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?  He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?  Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.  Believe me that I am in the Father, and the Father in me.” (John 14:7-11)  We know the ways and thoughts of God primarily through his Son, Jesus Christ.  Biblical scholar Marcus Borg said of Jesus: “He is the revelation, the incarnation, of God’s character and passion—of what God is like and of what God is most passionate about.  He shows us the heart of God.” [2]

It is through Jesus then that we can come to understand the character, the way and thoughts of God.  Jesus is the way to become like God, or as he said: “I am the way, the truth, and the life: no man cometh unto the Father, but my me.” (John 14:6)  Jesus is the example that we should emulate and imitate.  Jesus asked the Nephites—“What manner of men ought ye to be?  Verily I say unto you, even as I am.” (3 Nephi 27:27).  We find the path in Jesus’ life and teachings. 

If we dare to study Jesus at face value we find that the Kingdom of God he preaches is a world radically different from our own.  When we understand the radical difference of the Kingdom of God and the way its imminence threatens our own customs and ways of thinking it is easier to see how this preacher from Nazareth would cause so many in positions of authority to clamor for his swift execution and crucifixion.  In Jesus we can see the incarnation of the premise “my thoughts are not your thoughts, neither are your ways my ways.”  Jesus stands out in history because he was so fundamentally, strikingly different.  It’s very important not to domesticate his teachings to make them more palatable to our own ways and thoughts.  His teachings are challenging and they should be challenging.  Jesus’ teachings flip the entire way of the world upside-down.  “The last shall be first, and the first last.” (Matthew 20:16)  “Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.” (Luke 14:11)  “He that is greatest among you shall be your servant.”  It’s all backwards, flipped around, upside-down, a complete one-eighty.  If we adopt the way of Jesus we are transformed, entirely forsaking our ways and thoughts for his, for God’s.

One of the first things to understand about the Lord is that he does not see people in the same way we do.  We place importance on very superficial things like physical attractiveness, prestige and wealth.  But the Lord sees people on a much deeper level.  The scriptures say: “the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.” (1 Samuel 16:7) If we were to see people in the way God sees them we would treat them much differently than we treat them now.  But first we have to change our world-view.  Our way is to alienate and devalue certain groups of people.  We see light skin and dark skin, rich and poor, Republican and Democrat and we make value judgments, reasons to exclude, to demean.  But in the eyes of God these divisions and barriers brake down.  It’s not that this diversity no longer exists, but that all are equally invited to come unto him, “black and white, bond and free, male and female… all are alike unto God…” (2 Nephi 26:33) It is only after changing our way of seeing and thinking about others, those who we exclude from our circle, that we can truly begin to adopt the ways of the Lord.

A certain lawyer asked Jesus, “Master, what shall I do to inherit eternal life?”  And Jesus asked him to answer his own question based on the written law, which says: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.”  This was the correct answer and Jesus told him to go and do this and he would live.  But the lawyer then asked the perennially relevant question: “who is my neighbor?”  This is the critical question if the law is to be meaningful in any way.  To love your neighbor is not an abstract principle.  You can only love an actual person, a living, breathing individual.  So who are those people that we are required to love?  We have to know who they are in order to follow this law.  So Jesus told him a story.  A man traveled to Jericho and fell among thieves.  He was beaten nearly to death and stripped of his clothing.  A Levite and a priest both passed him on the road but walked on by.  To Jesus’ Jewish audience the Levite and priest were the obvious neighbors; they were of the same religion and well respected members of their society.  But the implication here was that for the priest or the Levite to touch a dead person would have made them ritually unclean, not permanently, but it would have been an inconvenience to them in their religious duties, too great a risk.  But a Samaritan, found the man and had compassion on him, dressed his wounds, gave him lodging, and paid the innkeeper for all expenses on his behalf.  The Samaritans were not nice to the Jews and course the Jews were not nice to them.  They were enemies.  The Samaritans wouldn’t even receive Jesus when he traveled among them, with a few exceptions.  To these people, a “good Samaritan” would have been an oxymoron, impossibility.  But Jesus set up the story in this way on purpose and asked the lawyer “which one was a neighbor to him that fell among thieves?”  And the obvious answer was that the Samaritan was neighbor to him. (Luke 10:25-37)

This is sometimes called a Parable of Reversal—it flips things around and forces you to consider things in a way completely opposite of the way you normally do.  This is the way Jesus helps us to see that his ways and his thoughts are higher than ours.  We are not inclined to love all people so indiscriminately.  But Jesus said, “love your enemies”.  “For if ye love them which love you, what reward have ye?” (Matthew 5:44-45) Can this kind of universal love for all people really work in our world today?

The way we show love for God is by showing love to our neighbors.  When we show compassion to our neighbors it is as though we have loved the Lord himself.  “For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me… Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” (Matthew 25:40)  Who are “the least”?  I think we can answer that question by looking within ourselves and asking whom we devalue most.  The least are the forgotten ones, or worse, the despised and rejected ones.  Some of them are the homeless sleeping on the street corners, the families in generational poverty.  Or maybe they are the migrant workers loitering on the street corners hoping to find a day’s labor.  They are even the ones in prison, the drug traffickers, the drunk-drivers, the thieves, the murderers, the sex-offenders, people who have done harm to others, the lowest of the low.  Our way is to look upon these is to judge them and, in the case of those in prison, to seek retribution and punishment, the harsher the better.  But the ways of the Lord are not our ways.  Jesus said that we are to look upon such and see His face, the image of God in the lowest and most depraved of all humanity.  The message of the parable is that we will be judged by the way we treat these people, not by the way we treat our friends.  In the eyes of God, the very things we that do to these people we have effectively done to the Lord himself.  We must not forget that Jesus himself was despised and rejected of men; he descended below all things.  What did this experience teach him?  It gave the Son of God the perspective to understand the state of the least among us and the impulse to lift them up and redeem them, no matter how horrible their past.  In the mind of the Lord, no child of God is undeserving of love and compassion.  This is the way God sees.

The Lord expects a great deal from us but He is also infinitely merciful.  If only we could be as merciful to each other as he is to us.  It is possible to return to the Lord and become a new creature through his Atonement.  When we enter into the way and the thoughts of God we are transformed and we can become a transforming force in the lives of others to bring about the Kingdom of God on the earth.  Then our thoughts will be His thoughts and our ways will be His ways.

References

1.  Dallin H. Oaks. The Challenge to Become. October 2000
2.  Marcus Borg. The Heart of Christianity. p. 81

Wednesday, October 19, 2011

1875 Document on ZCMI and the Economy

I recently become aware of an interesting document in the history of the church.  It was a pamphlet published in 1875 regarding Zion’s Cooperative Mercantile Institution (ZCMI).  I have seen excerpts of this document circulating around the Internet that include the most interesting parts.  I have seen it under the title of Apostolic Circular of July 1875.  Most of the websites say the complete text can be found in Edward Jones Allen, The Second United Order Among the Mormons (New York: Columbia University Press, 1936).  Unfortunately, I don’t have that book.  I have also seen it under the title Economic Proclamation of 1875.  I liked these excerpts but I thought it would be interesting to read the document in its entirety.

As it turns out this document caused a bit of a stir online with an opinion piece by Orson Scott Card in the Deseret News back in September of 2008.  Someone sent him an excerpt of this document and it came under the title “Brigham Young's Proclamation on the Economy”.  Though he like what he had read he was skeptical of its authenticity.  After an associate found the original he learned that it was a real document but that many parts were left out when quoted online.  Also, it was more of a specific pamphlet regarding ZCMI rather than a general statement on the Economy.  Card wrote a scathing piece calling out the many websites that had promulgated what he saw as a heavily redacted version of the document.

I’m not really interested in that controversy.  But one good thing that came out of it was that Card included in his opinion piece the text of the entire document.  I think it’s a very interesting historical piece but also an interesting doctrinal piece, especially since it was signed by such prominent Mormon leaders as Brigham Young and Lorenzo Snow.  I especially like the first paragraph.

So without further ado, here is text as found in the Messages of the First Presidency:

-------------------------------------------

Zion's Co-operative Mercantile Institution, July 10, 1875

1875-1879

1875-July 10-Pamphlet on file in Church Historian's Office, Salt Lake City

According to B. H. Roberts (CHC 5:220) Zions Co-operative Mercantile Institution began its operations March 1, 1869, and became incorporated as a company under the laws of Utah in 1870. This pamphlet might he considered a five-year report. The signatures include not only the First Presidency but other prominent General Authorities of the L.D.S. Church. This pioneer merchandising institution has continued operations down to the present (1965) and until fairly recent times was officered by members of the First Presidency and other General Authorities of the Church.

For additional background see: CHC 5:216-225; RCH 2:453-456. Also see: Gustive Larson, "Outline History of Utah and the Mormons," pp. 187-202 and Leonard Arrington, "Great Basin Kingdom," pp. 292-322.

ZION'S CO-OPERATIVE MERCANTILE INSTITUTION.

TO THE LATTER-DAY SAINTS:

The experience of mankind has shown that the people of communities and nations among whom wealth is the most equally distributed, enjoy the largest degree of liberty, are the least exposed to tyranny and oppression and suffer the least from luxurious habits which beget vice. Among the chosen people of the Lord, to prevent the too rapid growth of wealth and its accumulation in a few hands, he ordained that in every seventh year the debtors were to be released from their debts, and, where a man had sold himself to his brother, he was in that year to be released from slavery and to go free; even the land itself which might pass out of the possession of its owner by his sale of it, whether through his improvidence, mismanagement, or misfortune, could only be alienated until the year of jubilee. At the expiration of every forty-nine years the land reverted, without cost, to the man or family whose inheritance originally it was, except in the case of a dwelling house in a walled city, for the redemption of which, one year only was allowed, after which, if not redeemed, it became the property, without change at the year of jubilee, of the purchaser. Under such a system, carefully maintained, there could be no great aggregations of either real or personal property in the hands of a few; especially so while the laws, forbidding the taking of usury or interest for money or property loaned, continued in force.

One of the great evils with which our own nation is menaced at the present time is the wonderful growth of wealth in the hands of a comparatively few individuals. The very liberties for which our fathers contended so steadfastly and courageously, and which they bequeathed to us as a priceless legacy, are endangered by the monstrous power which this accumulation of wealth gives to a few individuals and a few powerful corporations. By its seductive influence results are accomplished which, were it more equally distributed, would be impossible under our form of government. It threatens to give shape to the legislation, both State and National, of the entire country. If this evil should not be checked, and measures not be taken to prevent the continued enormous growth of riches among the class already rich, and the painful increase of destitution and want among the poor, the nation is liable to be overtaken by disaster; for, according to history, such a tendency among nations once powerful was the sure precursor of ruin. The evidence of the restiveness of the people under this condition of affairs in our times is witnessed in the formation of societies of grangers, of patrons of husbandry, trades' unions, etc., etc., combinations of the productive and working classes against capital.

Years ago it was perceived that we Latter-day Saints were open to the same dangers as those which beset the rest of the world. A condition of affairs existed among us which was favorable to the growth of riches in the hands of a few at the expense of the many. A wealthy class was being rapidly formed in our midst whose interests, in the course of time, were likely to be diverse from those of the rest of the community. The growth of such a class was dangerous to our union; and, of all people, we stand most in need of union and to have our interests identical. Then it was that the Saints were counseled to enter into cooperation. In the absence of the necessary faith to enter upon a more perfect order revealed by the Lord unto the church, this was felt to be the best means of drawing us together and making us one. Zion's Co-operative Mercantile Institution was organized; and, throughout the Territory, the mercantile business of the various Wards and Settlements was organized after that pattern. Not only was the mercantile business thus organized, but in various places branches of mechanical, manufacturing and other productive industries were established upon this basis. To-day, therefore, cooperation among us is no untried experiment. It has been tested, and whenever fairly tested, and under proper management, its results have been most gratifying and fully equal to all that was expected of it, though many attempts have been made to disparage and decry it, to destroy the confidence of the people in it and to have it prove a failure. From the day that Zion's Co-operative Mercantile Institution was organized until this day it has had a formidable and combined opposition to contend with, and the most base and unscrupulous methods have been adopted, by those who have no interest for the welfare of the people, to destroy its credit. Without alluding to the private assaults upon its credit which have been made by those who felt that it was in their way and who wished to ruin it, the perusal alone of the telegraphic dispatches and correspondence to newspapers which became public, would exhibit how unparalleled, in the history of mercantile enterprises, has been the hostility it has had to encounter. That it has lived, notwithstanding these bitter and malignant attacks upon it and its credit, is one of the most valuable proofs of the practical worth of cooperation to us as a people. Up to this day Zion's Co-operative Mercantile Institution has had no note go to protest; no firm, by dealing with it, has ever lost a dollar; its business transactions have been satisfactory to its creditors; and yet its purchases have amounted to fifteen millions of dollars! What firm in all this broad land can point to a brighter or more honorable record than this? During the first four years and a half of its existence it paid to its stockholders a dividend in cash of seventy-eight per cent, and fifty-two per cent, as a reserve to be added to the capital stock, making in all a dividend of one hundred and thirty per cent. The Institution declared as dividends, and reserves added to the capital stock, and tithing, during those four and a half years, upwards of half a million of dollars. So that the stockholder who invested one thousand dollars in the Institution in March, 1869, had by October 1st, 1873, that stock increased to $1,617.00 and this without counting his cash dividends, which in the same space of time would have amounted to $1,378.50! In other words, a stockholders who had deposited $1000.00 in the Institution when it started, could have sold, in four years and a half afterwards, stock to the amount of $617.00, collected dividends to the amount of $1,378.50, thus making the actual profits $1,995.50, or within a fraction ($4.50) of two hundred per cent, upon the original investment, and still have had his $1,000 left intact! This is a statement from the books of the Institution, and realized by hundreds of its stockholders. And yet there are those who decry cooperation and say it will not succeed! If success consists in paying large dividends, then it cannot be said that Z. C. M. I. has not succeeded. In fact, the chief cause of trouble has been, it has paid too freely and too well. Its reserves should not have been added, as they were, to the capital stock; for, by so doing, at the next semi-annual declaration of dividends a dividend was declared upon them, which, as will be perceived, swelled the dividends enormously and kept the Institution stripped too bare of resources to meet whatever contingencies might arise.

It was not for the purpose alone, however, of making money, of declaring large dividends, that Zion's Co-operative Mercantile Institution was established. A higher object than this prompted its organization. A union of interests was sought to be attained. At the time co-operation was entered upon the Latter-day Saints were acting in utter disregard of the principles of self-preservation. They were encouraging the growth of evils in their own midst which they condemned as the worst features of the systems from which they had been gathered. Large profits were being concentrated in comparatively few hands, instead of being generally distributed among the people. As a consequence, the community was being rapidly divided into classes, and the hateful and unhappy distinctions which the possession and lack of wealth give rise to, were becoming painfully apparent. When the proposition to organize Zion's Co-operative Mercantile Institution was broached, it was hoped that the community at large would become its stockholders; for if a few individuals only were to own its stock, the advantages to the community would be limited. The people, therefore, were urged to take shares, and large numbers responded to the appeal. As we have shown, the business proved to be as successful as its most sanguine friends anticipated. But the distribution of profits among the community was not the only benefit conferred by the organization of co-operation among us. The public at large who did not buy at its stores derived profits, in that the old practice of dealing which prompted traders to increase the price of an article because of its scarcity, was abandoned. Zion's Co-operative Mercantile Institution declined to be a party to making a corner upon any article of merchandise because of the limited supply in the market. From its organization until the present it has never advanced the price of any article because of its scarcity. Goods therefore in this Territory have been sold at something like fixed rates and reasonable profits since the Institution has had an existence, and practices which are deemed legitimate in some parts of the trading world, and by which, in this Territory, the necessities of consumers were taken advantage of-as, for instance, the selling of sugar at a dollar a pound, and domestics, coffee, tobacco and other articles at an enormous advance over original cost because of their scarcity here-have not been indulged in. In this result the purchasers of goods who have been opposed to co-operation have shared equally with its patrons.

We appeal to the experience of every old settler in this Territory for the truth of what is here stated. They must vividly remember that goods were sold here at prices which the necessities of the people compelled them to pay, and not at cost and transportation, with the addition of a reasonable profit. The railroad, it is true, has made great changes in our method of doing business. But let a blockade occur, and the supply of some necessary article be very limited in our market, can we suppose that traders have so changed in the lapse of a few years that, if there were no check upon them, they would not put up the price of that article in proportion as the necessities of the people made it desirable? They would be untrue to all the training and traditions of their craft if they did not. And it is because this craft is in danger that such an outcry is made against co-operation. Can any one wonder that it should be so, when he remembers that, from the days of Demetrius who made silver shrines for the goddess Diana at Ephesus down to our own times, members of crafts have made constant war upon innovations that were likely to injure their business?

Co-operation has submitted in silence to a great many attacks. Its friends have been content to let it endure the ordeal. But it is now time to speak. The Latter-day Saints should understand that it is our duty to sustain cooperation and to do all in our power to make it a success. At a meeting of the stockholders of the Institution at the time of the General Conference a committee of seventeen was chosen to select and arrange for the purchase of a suitable piece of ground for a store and to proceed to erect upon it such a fireproof building as would answer the purposes of the Institution. The objects view in this proceeding were to concentrate the business and thereby lessen the cost of handling and disposing of the goods and to decrease rents and insurance. The saving in these directions alone, not to mention other advantages which must result from having such a store, will make a not inconsiderable dividend upon the stock. A suitable piece of ground has been secured, and upon terms which are deemed advantageous, and steps have been taken towards the erection of a proper building. But the Institution, to erect this building and carry on its business properly, needs more capital. The determination is still to sell goods as low as possible. By turning over the capital three or four times during the year they can be sold at very low figures, and at but a slight advance over cost and carriage, and yet the stockholders have a handsome dividend. To purchase goods to the greatest advantage the Institution should have the money with which to purchase of first hands. To effect this important result, as well as to unite in our mercantile affairs, the Institution should receive the cordial support of every Latter-day Saint. Every one who can should take stock in it. By sustaining the Co-operative Institution, and taking stock in it, profits that would otherwise go to a few individuals will be distributed among many hundreds. Stockholders should interest themselves in the business of the Institution. It is their own, and if suggestions are needed, or any corrections ought to be made, it is to their interest to make them.

The Institution has opened a retail store here within a few weeks, one of the old-fashioned kind, in which everything required by the public is sold. This should receive the patronage of all the well-wishers of co-operation. In the settlements, also, (T)he local co-operative stores should have the cordial support of the Latter-day Saints. Does not all our history impress upon us the great truth that in union is strength? Without it, what power would the Latter-day Saints have? But it is not in doctrines alone that we should be united, but in practice and especially in our business affairs.

Your Brethren,

BRIGHAM YOUNG, CHARLES C. RICH, GEORGE A. SMITH, LORENZO SNOW, DANIEL H. WELLS, ERASTUS SNOW, JOHN TAYLOR, FRANKLIN D. RICHARDS, WILFORD WOODRUFF, GEORGE Q. CANNON, ORSON HYDE, BRIGHAM YOUNG, JUN., ORSON PRATT, ALBERT CARRINGTON.

SALT LAKE CITY, UTAH TERRITORY, JULY 10TH, 1875.

(James R. Clark, comp., "Messages of the First Presidency of The Church of Jesus Christ of Latter-day Saints," 6 vols. (Salt Lake City: Bookcraft, 1965-75), 2: 267-72.)

Friday, October 7, 2011

Korihor and Social Darwinism


The Book of Mormon contains the teachings of three great heretics or Anti-Christs. The most famous of these is probably Korihor, the Anti-Christ who confronted the prophet Alma. Here is a quick recap of the story. Korihor taught that there was no need for Atonement, there was no God and that whatever a man did was no crime. He debated Alma and demanded a sign of God’s existence. As a sign from God he was struck dumb. When Korihor was struck dumb he admitted that he had always known there was a God and asked to be healed, but was denied this request. He ended his life pitifully, trampled down among a merciless crowd.

The Book of Mormon presumably includes these stories and teachings so that we may recognize these same false doctrines today. It serves as a warning. So it is important to understand exactly what false doctrine is being taught. Obviously, Korihor taught that there was no God and we usually focus on this in Sunday school. But this is not the only thing he taught. There are many atheists who are also humanists, care about others and live moral lives. But Korihor was not this kind of atheist. His teachings encouraged an immoral way of living. He had five basic teachings. (Alma 30:17)

1. “There could be no atonement made for the sins of men”
2. “Every man fared in this life according to the management of the creature”
3. “Every man prospered according to his genius”
4. “Every man conquered according to his strength”
5. “Whatsoever a man did was no crime”

In Korihor’s own view we don’t need God. We don’t need atonement for our sins because nothing we do is sinful. The supreme authority is one’s self. The only thing we have to do is climb our way to the top using our abilities, intelligence and strength.

This reminds me of a more modern philosophy called Social Darwinism. Social Darwinism is a philosophy that justifies and exalts the pursuit of wealth without regard to compassion or responsibility for others on the grounds that the cutthroat business world promotes the “survival of the fittest.” This philosophy is often placed historically in the late nineteenth century but similar ideas are alive and well today. The English philosopher Herbert Spencer saw natural selection, or in his words “survival of the fittest”, working in nature and concluded that this was not only the way things work in nature, but the way they should work in all areas of life, including economics.

In Spencer’s view, predatory instincts served to "exterminate such sections of mankind as stand in the way, with the same sternness that they exterminate beasts of prey and herds of useless animals." Spencer became wildly popular among the elite industrial tycoons of America. People like to think that their way of life is moral and correct and Social Darwinism not only justified harsh business practices, it encouraged and glorified them. In response to the sympathetic feelings we might have toward those less fortunate Spencer tried to put our minds at ease:

"Those shoulderings aside of the weak by the strong, which leave so many 'in shallows and in miseries,' are the decrees of a large, far-seeing benevolence. It seems hard that an unskillfulness which with all his efforts he cannot overcome, should entail hunger upon the artisan. It seems hard that a labourer incapacitated by sickness from competing with his stronger fellows, should have to bear the resulting privations. It seems hard that widows and orphans should be left to struggle for life and death... The whole effort of nature is to get rid of such, to clear the world of them, and make room for better."

Social Darwinism today takes form in some of these commonly-held beliefs:

“If you work hard you can make it. Poor people just haven’t put forth the effort to succeed.”

“If the poor would just get up and work then they wouldn’t be poor anymore.”

“If we help the poor it will just encourage them to be lazy.”

“I worked hard for what I have. Why should I help anyone else? No one helped me.”

“This is a harsh, cruel world and some people just aren’t going to be as successful. There’s nothing you can do about it so you just have to accept it.”

“We shouldn’t create a society of dependents.”

These ideas cover a broad range of economic and political issues that I won’t try to cover here. I have my own doubts about the efficacy of government action to solve these problems. But my main concern is the philosophy of Social Darwinism and what religion has to say about it.

Korihor was very concerned with possessions. He accused the priests of taking property from the working people and living off of them. This was a false accusation but we can see that Korihor believed that the church was keeping people from enjoying their own possessions. He said that the church was keeping the people under a yoke of bondage “that they durst no look up with boldness, and that they durst not enjoy their rights and privileges. Yea, they durst not make use of that which is their own…” (Alma 30:27-28)

Korihor’s doctrine was very individualistic and meritocratic. In his view, every man prospered according to his own genius and conquered according to his own strength. A man owed nothing to God or to any other person. This was an extreme expression of ingratitude. In the Bible, the Lord, warned the people not to forget what God had done for them.

“Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then thine heart be lifted up, and thou forget the Lord thy God… And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.” (Deuteronomy 8:10-18)

Everything that we have we owe to God. This includes our intelligence and our strength that allows us to prosper and to conquer. And God does not desire that those who have greater ability and strength than others trample the less-fortunate under their feet. Rather God desires that we impart of our substance one to another. It is true that this is a harsh, cruel world but that doesn’t mean that we should perpetuate that condition deliberately. If you are blessed with great business acumen or technical ability or any number of abilities that have enabled you to succeed the Lord expects that these abilities will be used to serve. Our talents and gifts are not to be hoarded and buried in the earth but should be used to bless the lives of others.

What of the philosophy that we shouldn’t help the poor because it will make them lazy and create a society of dependents? King Benjamin addressed this in the Book of Mormon. “Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just—But I say unto you, O man, whosoever doeth this the same hath great cause to repent.” (Mosiah 4:17-18) It is not for us to judge others, ever. Maybe the beggar would just buy a beer with some change. But that doesn’t mean you can’t give him food directly. What’s even better is to work to address the social and economic conditions that led to the beggar being where he is in the first place. We have a culture in the workplace and in management that can be more employee-focused. We don’t have to depress wages and salaries to the lowest possible level to increase profits. That is the culture of Social Darwinism, not Christianity.

The essence of Korihor’s teaching was selfishness. Korihor replaced worship of God with worship of self. Korihor taught that we should use our strength, intelligence and any other advantages to conquer and to prosper over others. The Lord asks us to use our gifts and talents to benefit and bless others.