"The natural man receiveth not the things of the Spirit of God ... neither can he know them"

12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
13 Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2)

My recent posts have discussed the mantic and sophic worldviews and how they are at odds with each other inside each and every human mind. Here is a quick summary to review:

The fundamental ambivalence of western civilization consists of a permanent conflict of spiritualities derived from the human condition itself. The assumptions underlying this conflict have created the mantic world view of vertical supernaturalism, a dualistic metaphysic that includes not only the natural order but also another world order which transcends it, and the sophic world view of horizontal naturalism, a monistic metaphysic that confines all realities to the natural order. (source)

The Book of Mormon offers a strong endorsement of the mantic worldview. In this post, I'd like to focus on the scripture passage above and attempt to break down what it means to "receive the spirit which is of God."

Curtis Wright, in this paper, puts it this way:

The saints of God are the holy ones (hoi hagioi), people who are sanctified by a revealed spirituality because they live by the supernatural gift of faith, whereas the natural man, who lives solely by reason and the senses, is any person whose spirituality is naturalistic.

The phrase "sanctified by a revealed spirituality" really resonates with me. This is the new birth we read about in various contexts in the scriptures.  For example, when Alma-2 experiences his miraculous conversion, he tells the people what the Lord spoke to him:

25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;
26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God.
27 I say unto you, unless this be the case, they must be cast off; and this I know, because I was like to be cast off. (Mosiah 27)

Saints are those who are sanctified by receiving Christ's atoning sacrifice through covenant. Here is how British New Testament scholar James D. G. Dunn describes the "hoi hagioi":

One of [Paul's] favourite ways of referring to the members of his churches was as "saints" (hagioi), those who had been set apart and dedicated to the service of God. Here we may note that while the noun hagiasmos ("sanctification") was used for the process of salvation, the verb in Paul usually denotes the beginning action, whereby individuals were set apart to discipleship. On one occasion he uses the related image of anointing (2 Corinthians 1:21). We have already noted how important the metaphor of sacrifice is for Paul's understanding of the death of Jesus (2 Corinthians 9:2-3).  Paul also uses the imagery of priestly service for his own ministry, as indeed for all Christian commitment and other acts of service in the gospel. All the justified have "access" to the inner sanctum of the cult (Romans 5:2). Their bodies are themselves temples enshrining God's presence. (The Theology of Paul, 1998, p. 330).

Multiple layers of temple symbolism are intertwined in the concept of becoming a saint: "set apart" by anointing, sacrifice, and priestly service, all of which leads to "access" to the inner sanctum. The "new creature" is a temple of God.

As Paul teaches, it is this sanctification process which allows us to become the sons and daughters of God. This isn't something we earn through our own actions, rather, it is a process of recognizing what has already been done for us by Jesus Christ and seeing our mortal journey through spiritual eyes. Mortality is not a time to pursue idle pleasures. Rather, it is "a time to prepare to meet God" (Alma 12:24) by following His plan for mortality, the everlasting covenant.

We receive the gift by recognizing Christ's atonement

The key principle at work here is that our worldview makes all the difference.  When viewed through the sophic lens, which holds that the material world is all there is, it really makes no sense for Christ to suffer for our sins. It is "not reasonable that such a being as a Christ [should] come" (Helaman 16:18). The rational materialist mindset caused apostate Nephites to believe the doctrine of Christ was:

20 ...a wicked tradition, which has been handed down unto us by our fathers, to cause us that we should believe in some great and marvelous thing which should come to pass, but not among us, but in a land which is far distant, a land which we know not; therefore they can keep us in ignorance, for we cannot witness with our own eyes that they are true.

21 And they will, by the cunning and the mysterious arts of the evil one, work some great mystery which we cannot understand, which will keep us down to be servants to their words, and also servants unto them, for we depend upon them to teach us the word; and thus will they keep us in ignorance if we will yield ourselves unto them, all the days of our lives. (Helaman 16)

Natural eyes can never witness the reality of Christ, nor the purposes of His mortal ministry, suffering, death, and resurrection.

Conclusion

Let's finish this post with the same passage we began with (1 Corinthians 2:12-14), only this time I'll use Curtis Wright's alternative translation which explains more context in Paul's writing:

We are not animated by the natural spirit of the cosmos, but by the spirit that comes from God, so that we may distinguish God's free gifts to us [from the provisions of nature]. We speak openly of God's gifts, but not in words that generate instruction from humanly originated wisdom: we use instead the words that communicate information derived from the Holy Spirit; and we also utilize the Holy Spirit as a criterion for determining what is and is not revealed. But the man whose spirituality is naturalistic rejects as absurd everything derived from the Spirit of God: he is incapable of experiencing such things himself, and has no means of evaluating them in others in the absence of revelation.

 

Covenant as messenger -- "[God's] strong reasoning" (Part 2 of 4)

This post is a continuation of this post, in which I looked at the description of the covenant as the messenger before God's face as noted in Doctrine & Covenants 45. In part 2, we'll look at the first of three phrases from Section 45 which describes how the covenant helps prepare a Zion people: the "strong reasoning" of God.

"[God's] strong reasoning"

How does God reason with man? This is a question I've been pondering for some time. My first thought went to a famous verse in Isaiah containing the word "reason":

18 Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
19 If ye be willing and obedient, ye shall eat the good of the land:
20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. (Isaiah 1)

In light of the "two ways" reference in those verses, here's my summary of what God's strong reasoning looks like:

1) Without the covenant, mortality ends in death -- not just a return to the dust, either. We are talking about permanent separation from God. "...an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and no unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup." (Alma 40:26)

2) The covenant prepares the way whereby man may inherit all that the Lord has.  In light of all the He stands ready to give us, it is disheartening how easy it is for us to lose sight of that and choose some other path instead! (See Helaman 12:4-6.)

I can't think of stronger reasoning than this. God's "strong reasoning" is to convince us of our infinite worth and persuade us to follow His Son in order to experience a fulness of joy in this life and an eternal reward (exaltation) in the next life. (See D&C 76:59.)

Yet we know that without faith in God, it is easy to discount the value of covenant blessings. Perhaps for this reason, Paul speaks of the wisdom of God as "hidden wisdom" --

4 And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:
5 That your faith should not stand in the wisdom of men, but in the power of God.
6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. (1 Corinthians 2)

The wisdom of the world, taught openly, comes to an end, just as the rewards of this world. God's wisdom is hidden and teaches us (through the power of the Spirit) of a reward of incomparable worth, "which God ordained before the world unto our glory."

9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (1 Corinthians 2)

To obtain this reward, we must embrace the reality of a day of judgment and the need to repent prior to that great day. The only way to be found clean is through the grace of Jesus Christ, offered freely to all as a wrapped gift (the covenant) and put into effect by those willing to unwrap the gift and make it effective in their life. (See Ether 4:13-15.)

The day of judgment is described in detail in Section 133. Just after describing those who will stand on His right hand at that day, we are told this about the everlasting covenant:

57 And for this cause, that men might be made partakers of the glories which were to be revealed, the Lord sent forth the fulness of his gospel, his everlasting covenant, reasoning in plainness and simplicity—
58 To prepare the weak for those things which are coming on the earth, and for the Lord’s errand in the day when the weak shall confound the wise, and the little one become a strong nation, and two shall put their tens of thousands to flight. (Doctrine & Covenants 133)

There you have it. God's strong reasoning. He does not want us to be deceived, yet He will not force us to accept the gift He has laid up for us. He invites us to "consider the end of [our] salvation" (D&C 46:7) as we seek Him and do those things which the Spirit testifies unto us.

In the next post, I'll move on to the next topic in the chain (D&C 45:8-13) -- "hearken ye together."  When it comes to becoming a Zion people, personal righteousness is necessary but not sufficient. We must also learn to be one.

"No one knoweth" -- Part 1

Please read this post to learn how and why I began this deep dive into Mormon 8:8.

To summarize my hypothesis, I believe Moroni points to covenant themes three times in the second half of Mormon 8:8, in a display of just how tightly and subtly the aithors of the Book of Mormon embedded additional layers of meaning into the text.

8 And behold, it is the hand of the Lord which hath done it. And behold also, the Lamanites are at war one with another; 

1. and the whole face of this land 
2. is one continual round of murder and bloodshed; 
3. and no one knoweth the end of the war.

This post will outline how the phrase "no one knoweth" (and similar variants) is used intentionally to point our minds to the Nephites' covenant with God.  In part 2, we'll look at "no one knoweth" and "great knowledge" as a pair of contrasting covenant elements.

As I studied Moroni's dark contrast between "one continual round of murder and bloodshed" with examples of a similar phrase ("the Lord's course is one eternal round"), I wondered if I could find more evidence to support my growing suspicion that this contrast was intentional. I believe I succeeded.

I turned my attention to the phrase that follows: "no one knoweth the end of the war" and searched for every instance of "no one" and "know/knoweth/knew" showing up in the same sentence. I was surprised to find only five instances. I had assumed it would be much more common. I was further surprised to find that among those five examples were three distinct contexts related to aspects of the Nephites that contributed to their eventual fall.  In other words, "no one knows" seems to be a key phrase intended to remind us of the unique covenant circumstances in which the Nephites existed.

Context #1 -- The establishment of the Lehite branch of Israel

This first context is probably the weakest in terms of its direct connection to Mormon 8:8, but as we'll see by the end of this post, it sets the stage for the other contexts.

In 3 Nephi 5, Mormon writes:

20 I am Mormon, and a pure descendant of Lehi. I have reason to bless my God and my Savior Jesus Christ, that he brought our fathers out of the land of Jerusalem, (and no one knew it save it were himself and those whom he brought out of that land) and that he hath given me and my people so much knowledge unto the salvation of our souls.
21 Surely he hath blessed the house of Jacob, and hath been merciful unto the seed of Joseph. (3 Nephi 5)

A righteous remnant of the covenant people escaped the destruction that came to those in Jerusalem according to the mercy of God.  This is foundational Nephite doctrine, an essential part of their origin story. We find it referenced repeatedly through the Book of Mormon. "No one knew" but God and those whom he had blessed.  Notice how the idea that "no one knew" in verse 20 is immediately enhanced further with the acknowledgement that God gave the Nephites "so much knowledge unto the salvation of [their] souls." 

We can certainly contrast the fact that "no one knew" the origin of the Nephites with the description of the war that caused the "great and marvelous fall," the end of which "no one knows." As we'll see, the importance of this phrase grows when we look at the other contexts it is used in the Book of Mormon.

Context #2 -- Secret works of darkness

Another example of "no one knoweth" is found in Helaman 2:

3 But behold, Kishkumen, who had murdered Pahoran, did lay wait to destroy Helaman also; and he was upheld by his band, who had entered into a covenant that no one should know his wickedness.
4 For there was one Gadianton, who was exceedingly expert in many words, and also in his craft, to carry on the secret work of murder and of robbery; therefore he became the leader of the band of Kishkumen. (Helaman 2)

In this passage, we learn that the fundamental purpose of entering into this secret covenant was to conceal the "secret work of murder and of robbery."  Kishkumen murdered Pahoran and "did lay wait to destroy Helaman," supported by a band ready to protect him, "that no one should know his wickedness." 

Isn't it ironic, then, that this secret combination ultimately brought about the destruction of the Nephites and subjected those who remained ("there are none save it be the Lamanites and robbers that do exist upon the face of the land") end up locked in a war, the end of which "no one knoweth?"  

Context #3 -- The timing of the resurrection of the dead

Concerning the eternal fate of the fallen Nephites, we find one additional lesson by looking at uses of the phrase "no one knoweth." In Alma 40:3-4 at the start of a passage about the resurrection of the dead, Alma-2 introduces the topic by writing about the mysteries of God:

3 Behold, he bringeth to pass the resurrection of the dead. But behold, my son, the resurrection is not yet. Now, I unfold unto you a mystery; nevertheless, there are many mysteries which are kept, that no one knoweth them save God himself. But I show unto you one thing which I have inquired diligently of God that I might know—that is concerning the resurrection.
4 Behold, there is a time appointed that all shall come forth from the dead. Now when this time cometh no one knows; but God knoweth the time which is appointed.

Just a few verses later we read:

13 And then shall it come to pass, that the spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house—and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil.
14 Now this is the state of the souls of the wicked, yea, in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection.

From these verses (I've highlighted in yellow the relevant text to make it easier to find in the passage above), we learn:

1. No one knows the timing of the resurrection of the dead but God.
2. Until their resurrection, the spirits of the wicked are "in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them."
3. They remain in this state "until the time of their resurrection."

If we combine what we learn here with Mormon 8:8, we can see how the phrase "no one knows" is meant to point our minds to the state of the fallen Nephites. Rather than keeping God's commandments and thereby prospering in the land, as was promised to them many times (see Alma 37:13 above as one example), the Nephites rebelled and fell. Their promised land fell into "one continual round of murder and bloodshed." Furthermore, just as their spirits are "in darkness" until a time "no one knows," the Nephite lands have fallen into war. "And no one knoweth the end of the war."

"And behold, it is the hand of the Lord which hath done it."

Chilling.

Conclusion

When I undertake a study like this, I can't help but ask myself if this is all just a coincidence.  In this case, I feel confident concluding it is not.  Here's why:

1. "No one knows" is rarely used in the Book of Mormon, with only five total occurrences. 
2. In my experience, the more unique a phrase is, the more likely its use is intentional by the author, especially when the context aligns.
3. The context of every occurrence aligns.  
• In Alma 40, the context is the fate of wicked spirits who await the resurrection to bring an end to their awful state.
• In Helaman 2, the context is the origin of secret combinations among the Nephites, with a focus on their goal of murdering the righteous Nephite leaders.
• In 3 Nephi 5, the context is a fundamental component of the origin of the Nephites -- that their fathers were led out of the land by God without anyone else knowing.
• In Mormon 8, right after Moroni goes out of his way to point out that God brought about the fall of the Nephites because of their rebellion, he points out that no one knows the end of the war. It's poetic and poignant, but incredibly subtle.

In the next post, I'll show how "no one knows" complements "great knowledge" to create yet another contrasting pair of covenant terms.