Alma 30
The rhetoric of Anti-Christ:
vs. 13, Starts with the assumption of bondage through a vain and foolish hope. "Why do ye look for a Christ?" This is directly opposing Christ.
vs.14, he goes on to attack prophecy.
Why if one is Anti-Christ would they go at the doctrine of prophecy? "Ye cannot know of things which ye do not see;"
The support poles of the Anti-Christ argument is 1) you cannot believe what you cannot see (vs. 15), and 2) when a man dies that is the end of him. (vs. 18).
At the heart of the Anti-Christ argument is that "there could be no atonement made for the sins of men." and that man is alone in the world to fend for himself. (see vs. 17)
This I could never believe because of the reality of the Atonement of Christ in my life. I have experienced a remission of sins. I know what it is to go in opposition to the commands of God, and then to return, to repent, and to have that weight lifted from me. Real as anything was the weight of sin and its removal from me.
More Anti-Christ doctrines found in verses 23-28.
Verse 27 is particularly instructive as to Korihor's perception of how and why commandments had been implemented among the people. He assumed malicious intent on the part of those rulers and governors of the people under the rule of law. The enforcement of law was also perceived as limiting of rights and privileges.
I almost skipped over this point though. What was the "traditions of the fathers" that Korihor was pointing to? Back just one verse, he points to the belief that was the common faith of the Nephites "that Christ shall come" and "that he shall be slain for the sins of the world." This is what Korihor is attacking more than anything else. This is the same thing that he was trying to establish in verse 17.
Korihor found some success in Zarahelma, he was stopped cold in his tracks in Jershon (home of the Ammonites), he made no gains in Gideon, and finally he was carried back to Zarhelma, bound, to be brought before Alma and the chief judge.
In the presence of Alma, the Lord's anointed, Korihor continues as he had begun.
Alma points to a great many witnesses. The further that Korihor persists in the presence of Alma, Alma goes into greater detail as to the evidences for God's existence. What impresses me is that there is substance to Alma's going deeper. He starts by addressing one of Korihor's specific claims, that of gluttony. Then as to not beat around the bush, Alma asks him directly: "Believest thou that there is a God?" (vs. 37)
When Korihor denies God, Alma shares his testimony. When Korihor insists upon a sign, Alma goes deep, pointing the to the testimonies of others, and even in to the existence and order of the world that surrounds them. These things that we all take as givens of our universe are for Alma the deep reverence of a realization that "all things denote there is a God" and "do witness that there is a Supreme Creator." (vs. 44).
The rhetoric of Anti-Christ:
vs. 13, Starts with the assumption of bondage through a vain and foolish hope. "Why do ye look for a Christ?" This is directly opposing Christ.
vs.14, he goes on to attack prophecy.
Why if one is Anti-Christ would they go at the doctrine of prophecy? "Ye cannot know of things which ye do not see;"
The support poles of the Anti-Christ argument is 1) you cannot believe what you cannot see (vs. 15), and 2) when a man dies that is the end of him. (vs. 18).
At the heart of the Anti-Christ argument is that "there could be no atonement made for the sins of men." and that man is alone in the world to fend for himself. (see vs. 17)
This I could never believe because of the reality of the Atonement of Christ in my life. I have experienced a remission of sins. I know what it is to go in opposition to the commands of God, and then to return, to repent, and to have that weight lifted from me. Real as anything was the weight of sin and its removal from me.
More Anti-Christ doctrines found in verses 23-28.
Verse 27 is particularly instructive as to Korihor's perception of how and why commandments had been implemented among the people. He assumed malicious intent on the part of those rulers and governors of the people under the rule of law. The enforcement of law was also perceived as limiting of rights and privileges.
And thus ye lead away this people after the foolish traditions of your fathers,Faith of our fathers, holy faith. If we have determined that the way is true (and it is), this is the way back to the Father of our eternal souls.
I almost skipped over this point though. What was the "traditions of the fathers" that Korihor was pointing to? Back just one verse, he points to the belief that was the common faith of the Nephites "that Christ shall come" and "that he shall be slain for the sins of the world." This is what Korihor is attacking more than anything else. This is the same thing that he was trying to establish in verse 17.
and according to your own desires;Not so. The challenge here is to understand that this is not my own wills and whims, but rather the very will of an eternal being.
and ye keep them down, even as it were in bondage,It is perceived as oppression, when the blessings are not understood. Pres. Uchtdorf has labored at length to address this misconception of our faith. I would do good to study that more, but it is a core tenant of anti-Mormon / anti-Christ rhetoric.
that ye may glut yourselves with the labors of their hands,Blind and oblivious are such claims. They are entirely unfounded. Alma later in this same chapter counters this claim with is his own reality of hardwork and labor.
that they durst not look up with boldness,An appeal to the carnal desire for pride and arrogance. This stands in opposition to the Christian virtue of humilty.
and that they durst not enjoy their rights and privileges.Perception is a powerful thing. What is perceived to be rights and privileges are actually the vain demands of the proud for that which they ought not to have.
Korihor found some success in Zarahelma, he was stopped cold in his tracks in Jershon (home of the Ammonites), he made no gains in Gideon, and finally he was carried back to Zarhelma, bound, to be brought before Alma and the chief judge.
In the presence of Alma, the Lord's anointed, Korihor continues as he had begun.
Alma points to a great many witnesses. The further that Korihor persists in the presence of Alma, Alma goes into greater detail as to the evidences for God's existence. What impresses me is that there is substance to Alma's going deeper. He starts by addressing one of Korihor's specific claims, that of gluttony. Then as to not beat around the bush, Alma asks him directly: "Believest thou that there is a God?" (vs. 37)
When Korihor denies God, Alma shares his testimony. When Korihor insists upon a sign, Alma goes deep, pointing the to the testimonies of others, and even in to the existence and order of the world that surrounds them. These things that we all take as givens of our universe are for Alma the deep reverence of a realization that "all things denote there is a God" and "do witness that there is a Supreme Creator." (vs. 44).
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