"The last section of Alma, the lengthy description of war could, at first glance, seem to contradict the assertion that the theme of the book of Alma is the word of God.

"However, a careful reading of the war chapters reveals just the opposite," wrote Gerald Hansen Jr. in a paper delivered at the Sixth Annual Book of Mormon Symposium (1991) at BYU. (The paper is included in BYU's Religious Studies Center's publication, The Book of Mormon: Alma, the Testimony of the Word, edited by Monte S. Nyman and Charles D. Tate Jr.)Brother Hansen noted that Mormon used the drama of war to verify the old promise of prosperity if the Nephites kept God's word - and of adversity and affliction if they did not.

"The irony of the wars in the book of Alma is that the Nephites were righteous enough to win the wars, but not righteous enough to prevent them from taking place. According to President Spencer W. Kimball, God had given a special promise to the Nephites which is valid to all the peoples of America: if they would stay sufficiently righteous, they would not have to fight. (Ensign, June 1976.) Obviously, the Nephites did not remain righteous.

"Both the war with Zerahemnah and the one with Amalickiah began at a time when many Nephites, including members of the Church, had hardened their hearts. (Alma 35:15-16; 45:20-24.) Amalickiah in particular found great success in flattering Church members away from the Church. (Alma 46:7-10.) Furthermore, no fewer than four different internal rebellions occurred among the Nephites during the time when all their forces should have been marshaled to fight against the Lamanites. (Alma 50:25-36; 51:1-8; 53:8-9; 61:3-4.)

"Mormon has every right to comment at the end of his war account: `There had been murders, and contentions, and dissensions, and all manner of iniquity among the people of Nephi,' informing us that only `for the righteous' sake, yea, because of the prayers of the righteous' did God spare them.' (Alma 62:40.)

"Mormon's long report of this costly war almost gives us a distaste for war just by its sheer length, not to mention the account of suffering, destruction and blood. It is almost as if Mormon were using the length of the account to help us feel the tedium of war. He certainly does not glorify war. He shows that men, women and children suffer and die. He shows the great Nephite general, Moroni, angry and frustrated that the war drags on and that suffering and death continue. (Alma 60.)

"He also shows that the Nephites should have believed God's word and repented. He shows that the word of God is more powerful than the sword because it prevents the sword - it prevents sorrow and suffering. It sanctifies the soul, and brings salvation. The best the sword can do is humble someone enough to pay attention to the word of God."

Brother Hansen said that Mormon also showed that the only hope of deliverance, as individuals and as a society, comes from believing and trusting the word of God. "He shows us this by holding up the sons of the Lamanite converts as the heroes of the war. Contrasted with all the other Nephite and Lamanite armies, these inexperienced adolescent `sons of Helaman' warriors suffered no fatal casualties. God protected them because they were true at all times to God's words." (Alma 53:20-21.)

Not everyone receives the promise of preservation, Brother Hansen pointed out. Abinadi, for example did not, but the sons of Helaman did. "They stand as a great central symbol of God's deliverance to those who trust in His word," Brother Hansen observed. "Their preservation occurs even amidst a nation racked with turmoil."

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(Additional information)

False traditions live many years

In A Companion to Your Study of the Book of Mormon, Daniel H. Ludlow wrote about how the Lamanites held on to the false teachings of their fathers:

"One reason listed by Ammoron (the apostate Nephite who has now become the leader of the Lamanites) for waging his war against the Nephites is that he wants to `avenge' the wrongs of the Lamanites and `to maintain and to obtain their rights to the government.' (Alma 54:24.)

"When Lehi died soon after arriving in the promised land, Laman and his followers felt they should succeed him as the rulers of the colony because Laman was the eldest son of Lehi and Sariah. However, the Lord designated the righteous Nephi as the new leader. Thus for hundreds of years the Lamanites had passed down the tradition that the Nephites had `robbed them' by taking away their right to the government."

`Faith that looks beyond the grave'

"Nevertheless, we may console ourselves in this point, that they have died in the cause of their country and of their God, yea, and they are happy." (Alma 56:11.)

President Harold B. Lee related that a young returned missionary was inducted into military service and was killed in war. His patriarchal blessing promised he would have a posterity of sons and daughters.

In consoling the parents, President Lee told of a young woman who died of tuberculosis after a mission. Her blessing promised she would be a mother in Israel.

At her funeral, related President Lee, the stake patriarch said: " `When a patriarch pronounces an inspired blessing, such a blessing encompasses the whole of life, not just this phase we call mortality.'

President Lee added: " `If in this life only we have hope in Christ, we are of all men most miserable,' said the apostle Paul. . . . If we have faith that looks beyond the grave and trusts in divine providence to bring all things in their proper perspective in due time, then we have hope, and our fears are calmed." (Church Educational System Book of Mormon Student Manual, p. 339.)

Articles on this page may be used in conjunction with the Gospel Doctrine course of study.

Information compiled by Gerry Avant

Sources: The Book of Mormon: Alma, the Testimony of the Word, edited by Monte S. Nyman and Charles D. Tate Jr.; A Companion to Your Study of the Book of Mormon, by Daniel H. Ludlow; and Church Educational System Book of Mormon Student Manual.