To help members with individual and class study of the Book of Mormon, the Church News is publishing a series of articles this year about this volume of scripture. This is the eighth in the series. These articles are sponsored jointly by the Foundation for Ancient Research and Mormon Studies (FARMS) and BYU. Most of the submissions in this series are written by the same individuals participating in weekly lectures on the Book of Mormon sponsored by FARMS and aired on Sundays at 4 p.m. MDT on KBYU-TV, channel 11. However, the articles in the Church News are written independently from the television series.

The prophet Mormon had the remarkable privilege of reading and reviewing all of the Nephite records. His teachings were assuredly influenced by what he read from the Savior and those prophets who preceded him. (See 3 Ne. 5:15.) However, he wrote less than a hundredth part of these teachings in the abridgment he preserved for us. (See Hel. 3 :14; 3 Ne. 26:6.)

The three Nephite disciples taught and ministered to Mormon during his lifetime. (See 3 Ne. 28:26; Morm. 8: 11.) Even the Savior personally instructed Mormon as to what he should include in the abridgment of His teachings. (See 3 Ne. 26:10-12.)

Few have been so profoundly influenced by so many prominent spiritual sources. Today, as we see the Book of Mormon being taken to all the earth we understand more clearly why the Lord had a vested interest in what Mormon prepared to go to all the world.

Mormon kept two records, one which contained the more detailed account of the battles and wickedness of his people (see Morm. 2: 18) and the other which was an inspired selection from all of the accounts of the Nephite history. This latter account was written according the will of God and in answer to the prayers of those faithful prophets who had preceded him. (3 Ne. 5:14-17.)

Some of Mormon's teachings are intertwined with the historical events in the Book of Mormon. Often, he introduces the principle he desires us to learn with phrases like "thus we see," "thus we can plainly discern," "we can behold," and so forth. These statements appear like editorial flags throughout the text. From Mormon we learn that the Lord can use very unusual or even tragic events to bring salvation to some of His children. (See Alma 24:21-27.)

We learn that much of the inequality among men is a direct result of sin and the power of the adversary as he gains influence over the hearts of men. (Alma 28:13.) Furthermore, Mormon drew upon the rebellion of apostate Nephites to teach the principle that when those who have been enlightened by the Spirit and then willfully rebel, they become more hardened than if they had never known the gospel. (See Alma 24:29-30.) These words of Mormon remind us of Joseph Smith's warning that when we join the Lord's Church, we leave neutral ground forever. (See The Juvenile Instructor 27:492.)

In summarizing a time of tremendous church growth, Mormon reminds us that all who are willing "may lay hold upon the word of God, which is quick and powerful, which shall divide asunder [or cut in pieces] all the cunning and snares and wiles [trickery] of the devil." Moreover, the word will lead the faithful in that "strait and narrow course across that everlasting gulf of misery which is prepared to engulf the wicked . . . and land their souls, . . . at the right hand of God in the kingdom of heaven . . . to go no more out." (Hel. 3 :29-30.)

It is certainly Mormon's conviction that the word of God is eternally more powerful than the sword, or Satan, or anything else. Mormon's reading of the entire Nephite history left him sadly aware of the frailties of human nature. He read repeatedly of periods of prosperity among the Nephites only to have them followed by periods of destruction, death or afflictions. Mormon lamented how false and unsteady are the hearts of the children of men, saying "they are even less than the dust of the earth." (See Hel. 12:1-8.)

"[Mormon] did not mean to say that the Lord has greater concern for and loves the dust of the earth more than He does His children," explained Elder Joseph Fielding Smith. "The point he is making is that the dust of the earth is obedient. It moveth hither and thither at the command of the Lord. All things are in harmony with His laws. Everything in the universe obeys the law given unto it, so far as I know, except man. . . ." (Conference Report, April 1929, p. 55.)

The problem which Mormon described in Helaman 12 is sometimes referred to as the "tragic cycle." It has been a pattern through the ages. When a people or nation reach a state of prosperity because of their obedience, it is difficult for them to "sustain those same conditions without lapsing back into patterns of unrighteousness." (Elder Neal A. Maxwell, We Talk of Christ, p. 117). This repeated cycle is a tragedy indeed.

The teachings of Mormon, for the most part, appear outside of his own book of Mormon. We are indebted to his son, Moroni, for preserving an important doctrinal epistle and a discourse of Mormon. In the eighth chapter of Moroni, we read of Mormon's deep concern about a false doctrine that had begun to creep in among the Nephites. The Prophet Mormon had inquired of the Lord about the propriety of baptizing little children. The word of the Lord came to Mormon and declared in part, "little children are whole for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them," (Moro. 8:8.)

Under influence of the Holy Ghost, Mormon taught three basic principles. First, "it is a solemn mockery before God" to "baptize little children . . . and it denies the mercies of Christ." (Moro. 8:9, 20.) Second, little children cannot repent and need no repentance (Moro. 8:11, 19.) Third, "little children are alive in Christ," meaning His atonement ensures their eternal salvation. He "love[s] little children with a perfect love; and they are all alike and partakers of salvation." (Moro. 8:12, 17.)

In our day the Lord has reaffirmed Mormon's teachings in latter-day revelation (See D&C 29:46-47, 68:25-28, and 137:10.) The false doctrine of infant baptism has caused many in this dispensation to question their belief in a God who was not more loving or merciful. From the early Christian writings "infant baptism cannot be demonstrated as beginning before the third century, when it emerged as a topic of extended controversy." (See Encyclopedia of Mormonism 2:683.) In the Joseph Smith Translation of the Bible we learn the Savior taught that little children "have no need of repentance, and I will save them." (JST Matt. 18:11.) Thus, Moroni chapter 8 is an important example of the "plain and precious truths" that the Book of Mormon has restored in these latter days to help in "confounding false doctrines and laying down of contentions." (2 Ne. 3 :12.)

Mormon's discourse on faith, hope and charity is a doctrinal gem. While we cannot know with certainty the exact source for all that Mormon teaches in Moroni 7, we should remember that he had the remarkable privilege of reading all that the Savior taught to the Nephites during His post-resurrection visits. (See 3 Ne. 26:6-11.)

Mormon's challenge as a spiritual leader in a wicked world strikes a sad but familiar chord today. In Moroni 7, Mormon addresses his words to the "peaceable followers of Christ." (Moro. 7:3.) Just as in Mormon's day, to be such a "follower" in our society is not an easy task. Mormon declared he knew those to whom he spoke were peaceable followers, because of their "peaceable walk." (Moro. 7:4.) One who has a "peaceable walk," in the Savior's words, would "learn of me, and listen to my words; walk in the meekness of my Spirit, and you shall have peace in me." (D&C 19:23, emphasis added.)

To Mormon, one who is a "peaceable follower" not only does the right things, he does them for the right reason. If we give a gift or offer a prayer, it is done with real intent and not grudgingly. (See Moro. 7:6-9.) To do otherwise, "it is not counted unto [us] as righteousness" and "it profiteth [us] nothing for God receiveth none such." (Moro. 7:7.)

As a "peaceable follower of Christ" we must learn to humbly follow His Spirit. One cannot straddle the line, yielding alternately to the spirit of the devil and the Spirit of Christ. If we "follow Christ we cannot be a servant of the devil." (Moro. 7:11.) Mormon teaches that Satan promotes the temporary or immediate satisfaction of sin, while the Lord invites and entices us to patiently do good continually. (See Moro. 7:12-13.

To assist all mankind in this struggle between the choices of good and evil, Mormon informs us that the ability has been given unto us to judge. The Spirit or Light of Christ is designed to fulfill several functions. First, the Spirit of Christ is given to all mankind. (Moro. 7:16.)

Second, the Spirit of Christ invites and entices to "do good continually." (Moro. 7:13, 16.)

Third, it persuades us to "believe in Christ." (Moro. 7:16.)

Fourth, it inspires us to love and serve God. (Moro. 7:13.)

Fifth, the Light of Christ enables us to judge between good and evil. (Moro. 7:18.)

Sixth, Mormon, pleads with us to "search diligently in the light of Christ" that we may "lay hold upon every good thing" and become children of Christ. (Moro. 7:19.)

Mormon's words indicate the need for effort on our part to obtain the real benefit of the Light of Christ. While this gift is given to everyone, we must be willing to let that light guide and direct our decisions or the light will grow dim. Speaking of this dwindling of the Light of Christ, President J. Reuben Clark explained, "It is my hope and my belief that the Lord never permits the light of faith wholly to be extinguished in any human heart, however faint the light may glow. The Lord has provided that there shall still be a spark which, with teaching, with the spirit of righteousness, with love, with tenderness, with example, with living the Gospel, shall brighten and glow again, however darkened the mind may have been." (Conference Report, October 1936, p. 114.)

Mormon is careful to help us see that to "search diligently in the light of Christ" we must exercise faith in Him. Faith in Christ is required to "lay hold on every good gift." (Moro. 7:21.) Few have discoursed more effectively on this subject than Mormon.

Through these men of "strong faith" [prophets], God has made known that Christ should come (vv.22-23), that through His atonement He has claim on all those who have faith in Him and who "cleave unto every good thing." (vs.28.) The ministry of angels is to call men to repentance, fulfill the covenants of the Father, and "declar[e] the word of Christ unto the chosen vessels of the Lord." (vs.31.) Once the knowledge of Christ has been revealed to prophets, the way is opened for the rest of mankind to believe in their words and have faith in Christ. (See vs.32.) Mormon further teaches that having faith in Christ leads us to have power to do whatever is expedient to the Lord. (See vs.33.)

Mormon next speaks of hope. Some have been confused by his explanation of hope. On one hand it could appear that Mormon speaks of two levels of hope, for he asks, how can ye "attain unto faith, save ye shall [first] have hope?" (vs.40.) Later he says, " . . . if a man have faith he must needs have hope; for without faith there cannot be any hope." (vs.42.) On the other hand verse 40 could be interpreted to mean, "How can ye attain unto faith, but that you will then have hope?"

In either case, both principles are true. When a missionary first makes contact with an investigator and begins to teach the restored gospel, if there is a sincere heart, the investigator will feel a spiritual witness and in their heart will say, "Oh, I hope this is true." This hope will lead them to pray and follow the missionaries' instructions. As they do so the promised testimony and blessings come. They have exercised faith and that faith is increased because they have received a witness after the trial of their faith. Seeing the fruits of their faith they now know that Jesus is the Christ, that His atonement is real, and that He will come again. They now have a more sure hope. This is not a hope that something is true, but rather, "because of Christ's atonement, I know there is hope for me." "I will be resurrected, and I can have eternal life." Thus, the first hope led to faith which in turn led to a more sure hope of salvation. It is this latter hope that the scriptures most often speak of.

Finally, Mormon speaks of charity. Only the meek and lowly are acceptable to God. (See vs.44.) It is only to such that charity is given. Mormon defines charity as the "pure love of Christ." (vs.47.)

Mormon gave to us a sobering checklist of qualities by which we all may measure our level of charity. A thoughtful and careful reading of Moro. 7:45 will unfold a lifetime of objectives for us to master. A periodic reading of this verse could help us determine our progress in acquiring true charity.

And finally, Mormon explains how one must go about obtaining charity, this pure love of Christ. The process is summarized in two simple phrases. We must "pray unto the Father with all the energy of heart, that we may be filled" with this love, and it is "bestowed upon all who are true followers of his Son, Jesus Christ." (vs 48.) Mormon's message is that faith, hope, and charity build one upon the other. He has taught that they are all three centered in Christ.

In his final words, recorded in the Book of Mormon, Mormon wrote to his son encouraging him to "be faithful in Christ." He counseled Moroni to not let the tremendous wickedness that surrounded him grieve him or "weigh

himT down unto death." Then Mormon pled, " . . . may Christ lift thee up, and may his sufferings and death, and the showing his body unto our fathers, and his mercy and long-suffering, and the hope of his glory and of eternal life, rest in your mind forever." (Moro. 9:25.)

Clyde J. Williams, an associate professor of Ancient Scripture at Brigham Young University, is president of the Sandy Utah Stake.