Mysteries

As Lord Wilmore is posting about ancient cosmology and temple themes in Alma 12, among other things, my mind goes back to a scripture we have discussed before

9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.

10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.

11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell. (Alma 12)

I want to focus on the word, mysteries, this time. It is found once in each of these three verses. Considering the temple themes in Alma 12-13, this quote from Hugh Nibley is interesting:

In a recent and rather sensational work, Morton Smith demonstrates at length that the word mystery, as used by the first Christians, usually refers to ordinances. He duly notes that Judaism itself was an ancient “mystery religion” in which the rites of circumcision and passover were “mysteries,” and that such early and orthodox Christian writers as Clement of Alexandria “think of Jesus as a ‘hierophant,’ a teacher of mysteries.” As Smith sums it up, “This was the mystery of the kingdom—the mystery rite by which the kingdom was entered,” i.e., the ordinances of initiation. (Hugh Nibley, “The Message of the Joseph Smith Papyri”, 515)

It should be added that Morton Smith's work is disputed and scholars disagree about the possible meaning of "mysteries" in relation to ordinances. But I don't think the point is that "mystery" always refers to an ordinance, but that there is a clear relation and one possible meaning depending on context. At least it makes sense to me that the sacred ordinances anciently were viewed as mysteries of God that were only available for and understood by the faithful. In Greek, mystery (musterion) comes from mueo, which is related to initiatory rites. Of course the Nephites did not speak Greek but this relation might go back to the ancient Israelites as the quote indicates. In this context it makes sense that Alma goes on to talk about ordinances later in his sermon.

8 Now they were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end...

16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord. (Alma 13)

A natural question to ask is then: If those who know the mysteries of God (like Alma) are strictly commanded to impart only a limited portion according to the heed and diligence of the recipient, why would Alma start lecturing the wicked Ammonihahites about these deeper temple themes? I think the answer is given in Matthew 13:

10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

16 But blessed are your eyes, for they see: and your ears, for they hear.

The Isaiah quote in verse 15 forms a chiastic pattern with heart, ears and eyes in that order before it is reversed. Even though Alma 12-13 can hardly be called a parable, it is a layered sermon. The plain language is for all to hear and the deeper covenant symbols, presumably only recognized by those among the listeners who were familiar with the temple theology, are reserved to those who had not hardened their hearts but instead opened their eyes and ears. King Benjamin talks about this

And these are the words which he spake and caused to be written, saying: My brethren, all ye that have assembled yourselves together, you that can hear my words which I shall speak unto you this day; for I have not commanded you to come up hither to trifle with the words which I shall speak, but that you should hearken unto me, and open your ears that ye may hear, and your hearts that ye may understand, and your minds that the mysteries of God may be unfolded to your view. (Mosiah 2:9)

These words are spoken right after the description of the people gathering around the temple and as we know, the sermon ends with the people entering into a covenant and receiving a new name.

Nephi also talks about the mysteries of God. As he starts writing on the small plates, he is a middle-aged man reflecting back on his life. This is the very first verse of his account

I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days. (1 Nephi 1:1)

He even tells his readers how he first came to know the mysteries of God.

And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers. (1 Nephi 2:16)

In line with Alma's statement, Nephi had a soft heart and was therefore ready to learn about the mysteries of God ("he that will not harden his heart"). His great desires and crying unto the Lord triggered the process. Nephi later advises his readers to follow the same pattern.

18 For he is the same yesterday, today, and forever; and the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him.

19 For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round. (1 Nephi 10)

We must seek diligently to have the mysteries of God unfolded unto us. Nephi is talking from experience. Again, this is in line with Alma's statement that the portion of God's mysteries we receive is in accordance with our diligence.

To me, this is related to the "forbidden to write" series. Because of the underlying principles for obtaining knowledge about the mysteries of God, sometimes the prophet can only say this much and then needs to stop. Other times, he will talk with layers of meaning, where only the diligent and initiated with open eyes, ears and hearts can pick up the deeper layers.

Endowment Narratives in the Book of Mormon, Part 4 -- More symbols and their meaning

This has turned into a pretty long series so far, but we aren't done yet.  I hope you've enjoyed the ride.

This post will cover a few additional symbols which appear frequently in the 'endowment pattern' I've outlined in this series.  

Before I get to that, it's probably useful for us to recap what we've covered already:

In part 1, I outlined the basic story structure:

1) There is a call to leave the fallen world behind.
2) Those who heed this call find themselves cast out into the wilderness.
3) Through obedience they gradually regain the presence of the Lord and they are led to a state of rest and abundance.

I included a list of twelve symbols commonly included in the story.

In part 2a and part 2b, I detailed eight different examples of this story pattern in the Book of Mormon.

Part 3 focused on the meaning of each of these twelve symbols and how they relate to the symbolism of the endowment. (Part 3a, part 3b, and part 3c.)

Two Additional Symbols

In the process of reading and rereading these example, I noticed a few additional elements which seem to belong on the list: 'Seeds' and 'crying for mercy.'

Seeds/Grain

The symbolism of the seed is found in many of the examples I've listed. The symbolism here is pretty easy to see.  Partly, the seed "of every kind" language evokes creation imagery. Also, the seed is often likened to the word of God. In another sense, seed/grain represent domesticated plants which are useful for man, and so the same symbolism related to flocks and herds applies to seeds/grain. This helps explain why these two elements are often mentioned together.

A related symbol ("tilling the ground") is a reference to Adam and Eve and is also found immediately after Lehi and his family reach the promise land (1 Nephi 18:24) and right after Jared and his group reach the promise land (Ether 6:13). See also Mosiah 9:9.

Lehi: 

1 Nephi 8:1; 1 Nephi 18:6

Nephi:  

2 Nephi 5:11

Mosiah - Benjamin - Mosiah: 

Not found.

Limhi: 

Mosiah 23:1

Alma-1: 

• (First Pattern) Mosiah 23:1
• (Second Pattern) Mosiah 24:18

(This is very interesting. In consecutive chapters this pattern is repeated in describing two different escapes by the same group of people, and both times it describes them bringing their grain with them. That indicates to me that the grain is an important symbol.)

Anti-Nephi-Lehi: (Not found)

Jared: 

Ether 1:41

Omer: 

Ether 9:17

'Crying' or praying with 'all their heart'

I've posted on this topic in the past (here, here, and here). A person finds mercy through Christ after they cry out to God. In the covenant/endowment context, this is extremely powerful symbolism.

Lehi: 

1 Nephi 1:5 - "my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people."

Nephi:  

2 Nephi 5:1 "I, Nephi, did cry much unto the Lord my God"

Mosiah - Benjamin - Mosiah: 

Mosiah 4:2 - "they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men."

Limhi: 

Mosiah 21:14 "they did cry mightily to God; yea, even all the day long did they cry unto their God that he would deliver them out of their afflictions."

Alma-1: 

(First Pattern) Mosiah 23:28 

...they hushed their fears, and began to cry unto the Lord that he would soften the hearts of the Lamanites, that they would spare them, and their wives, and their children.

(Second Pattern) Mosiah 24:10-12

10 And it came to pass that so great were their afflictions that they began to cry mightily to God.

11 And Amulon commanded them that they should stop their cries; and he put guards over them to watch them, that whosoever should be found calling upon God should be put to death.

12 And Alma and his people did not raise their voices to the Lord their God, but did pour out their hearts to him; and he did know the thoughts of their hearts.

Anti-Nephi-Lehi: 

I couldn't find a perfect fit, but Alma 22:17 describes the King of all the land crying to God.

Jared: 

38 And it came to pass that Jared spake again unto his brother, saying: Go and inquire of the Lord whether he will drive us out of the land, and if he will drive us out of the land, cry unto him whither we shall go. And who knoweth but the Lord will carry us forth into a land which is choice above all the earth? And if it so be, let us be faithful unto the Lord, that we may receive it for our inheritance.

39 And it came to pass that the brother of Jared did cry unto the Lord according to that which had been spoken by the mouth of Jared. (Ether 1)

Omer: 

Ether 9:34 "...Now when the people saw that they must perish they began to repent of their iniquities and cry unto the Lord."

Conclusion

Now that we've added in these two details, I think our list is pretty strong.  So many common elements between these eight stories cannot be a coincidence. The creation of a new covenant people is recorded with these Adam and Eve symbols in order to tell the reader they were striving to fulfill the first commandment God gave to Adam and Eve.

In the next part, we'll look at a few additional scripture stories and see how the archetypal Adam and Eve endowment narrative follows in the stories of Christ, Moses, Abraham, Enos, Lehi's dream, and a few others. Recognizing the pattern helps us unlock additional meaning from these important stories.

Endowment Narratives in the Book of Mormon, Part 2a -- The (first half of the) Big Picture

This post is a continuation of my previous post on the endowment narrative in the Book of Mormon. This is part 2a. In this part (and part 2b to follow), I'll lay out the evidence I've found so far about the general pattern described in part 1. Before I get to that, I will make a few general comments on the importance of stepping back from our "hyper-factual historical" approach when we study scriptural symbols.  In part 3, I will begin to discuss possible meanings of each element of the pattern and why I believe it belongs in this endowment narrative.

A note about the modern "Hyper-factual historical" mindset 

Our modern worldview is practically obsessed with historical accuracy. There isn't anything inherently wrong with this, and in many ways it is a blessing to be able to discern between things that actually happened and things that didn't.  But in other ways, our laser focus on historical accuracy limits us, in that it causes us to ascribe value to stories only to the extent that we can prove they faithfully recount what actually happened. In this mindset, "myth" takes on a very negative connotation, because it suggests a thing didn't happen precisely as it is told.

The stories of Adam and Eve and Noah are three perfect examples of this.  These accounts are so important they occupy a prime position in the Bible, and yet modern discussions rapidly descend into debates about belly buttons and the plausibility of global floods. 

To be clear, I personally believe in a literal Garden of Eden, a literal Adam and Eve, and a literal Noah who protected his family from a massive flood by obeying God's command to build a ship. But I also believe that the reason we are given these stories has little to do with their historical accuracy.  Rather, we are given these stories as archetypes. These stories embody grand themes relating to the arc of mortality: humanity's fall into carnal sin and their efforts to reclaim God's presence through obedience to His word.

In other words, the ancients were far more concerned with archetypal patterns than historical fact, and if we read an archetypal story with a modern "hyper-factual historical" worldview, we are likely to miss the point entirely. To the ancients, archetypal myth held a higher place of importance in their minds than factual accuracy, because myth conveyed more important information than simply factual recounting of historical events. 

How this relates to the Book of Mormon

I believe the authors of each of the following accounts in the Book of Mormon were following a specific literary tradition of embedding deeper messages within their accounts by conforming their descriptions of these groups of people to specific archetypal patterns. I'll discuss what I believe the meaning of the pattern is in much more detail in part 3 of this series, but it can be summarized as: "this new group of covenant-keeping people accepted God's gift to them and became like Adam and Eve in their efforts to regain God's presence." That is the message that is transmitted without being overtly stated. (It also happens to be one of the central messages of the endowment narrative found in the Book of Moses and in modern temple worship.)

One other note: Please do not just take my word for it as I lay out this pattern. I strongly encourage you to take your time and look up each of these stories on your own and find each of the details listed. As I've been studying these accounts repeatedly, I've gained a deep respect for the deeper message, and I've found more examples and details each time I've taken the time to look. 

As a reminder, here is the list of details:

1. Commanded/warned (often in a dream or vision) to depart
2. The group they leave are involved in secret combinations or intend to kill them.
3. They seek to bring all who will hearken/listen
4. The new covenant people passes through a wilderness on their journey
5. "Many days"
6. Tents (a symbol of the presence of the Lord)
7. A list of animals (sometimes "of every kind")
8. They inherit a land
9. New names are given (see Genesis 2:20)
10. They obey the commandments of the Lord
11. Abundance/Prosper
12. They are usually led by a righteous patriarch/king/royal family member

Examples

I'll begin with a quick recap of the story contained in 1 Nephi of Lehi's family leaving Jerusalem and becoming a new branch of the covenant people as they passed through the wilderness to a land of promise. This was discussed in more detail in part 1, but there is a recap:

	Detail	Lehi
1	Warned to depart	1 Nephi 2:2
2	Escaping from secret combinations/plan to murder	1 Nephi 1:20; 2:13;16:37-38
3	Bring all who would "hearken"/listen	Family, Zoram, Ishmael and Family
4	Pass through a wilderness	1 Nephi 2:2, 4-6
5	"Many days"	1 Nephi 16:15, 17, 33
6	Tents	1 Nephi 2:4, 6, 15; 7:5, 21-22
7	Animals "of every kind"	1 Nephi 18:25
8	Inherit a new land	1 Nephi 2:20
9	New names	1 Nephi 2:8 (Lehi names a river and a valley)
10	Obedience to the commandments of God	1 Nephi 2:3 (many other examples)
11	Abundance/Prosper	1 Nephi 18:24
12	Led by a righteous patriarch/king/royal family member (occasionally specifically the non-eldest son)	Lehi/Nephi (patriarch and non-oldest son)

The second Lehite example

Just after Lehi dies, the separation narrative repeats itself in 2 Nephi 5. This pattern is perhaps the most complete and concise, with all twelve items showing up in verses 2-18, essentially in the order I list them (with the exception of items 1 & 2).

	Detail	Nephi
1	Warned to depart	2 Nephi 5:5
2	Escaping from secret combinations/plan to murder	2 Nephi 5:2-4
3	Bring all who would "hearken"/listen	2 Nephi 5:5-6
4	Pass through a wilderness	2 Nephi 5:6
5	"Many days"	2 Nephi 5:7
6	Tents	2 Nephi 5:7
7	Animals "of every kind"	2 Nephi 5:11 ("of every kind")
8	Inherit a new land	2 Nephi 5:8
9	New names	2 Nephi 5:9
10	Obedience to the commandments of God	2 Nephi 5:10
11	Abundance/Prosper	2 Nephi 5:11
12	Led by a righteous patriarch/king/royal family member	2 Nephi 5:18

Additional notes about this example: This example is also positioned right after the account of Lehi's death/Nephi's psalm and just before Jacob (the anointed priest) gives an important sermon at the temple about "learn[ing]" and "glorify[ing]" the name of God, which echoes the language used to describe Adam and Eve (see Moses 5:8-12).

Mosiah - Benjamin - Mosiah

This example comes next in the text of the Book of Mormon, but it is quite fragmented because of the missing portions of Mormon's abridgement. This one also plays out over three generations of righteous kings. There are some elements not clearly mentioned, yet many parts of the pattern fit pretty cleanly:

	Detail	Mosiah - Benjamin - Mosiah
1	Warned to depart	Omni 1:12
2	Escaping from secret combinations/plan to murder	Implied in Mosiah 1:14
3	Bring all who would "hearken"/listen	Omni 1:12-13
4	Pass through a wilderness	Omni 1:12-13
5	"Many days"	Not specifically found, but we are told in Mosiah 7:4 that it took "many days" to travel back to the land of Nephi from Zarahemla
6	Tents	Mosiah 2:5-6 (In the context of King Benjamin's sermon at the temple)
7	Animals	Mosiah 2:3 ("flocks" are mentioned in the context of sacrifice)
8	Inherit a new land	Omni 1:19 (united with people of Zarahemla)
9	New names	Mosiah 1:10
10	Obedience to the commandments of God	Mosiah 1:11
11	Abundance/Prosper	Mosiah 2: 22, 31
12	Led by a righteous patriarch/king/royal family member	Omni 1:10; Mosiah 1:10

Additional notes about this example: The connection between obedience and prospering is made abundantly clear in this example.  These two elements are mentioned both in the positive context and the negative context in multiple places.

Conclusion (to be continued)

Those were the first three examples of the pattern.  We have five more (generally shorter) examples to go in part 2b. I hope you can see the pattern and how it seems that the authors are following a specific archetypal pattern as the recount the events surrounding the formation of a new covenant group.