Wednesday, January 25, 2017

What a Trump Presidency and New Congress Could Mean for Refugee Resettlement




President Trump is expected to sign one or more executive orders impacting refugee resettlement this week.  There are rumors about what form these orders may take, including a ban on refugees from certain Muslim countries, and a temporary ban on most refugees being resettled in the U.S - but the final form of potential orders remains to be seen.  This article will address the impact of such policies on refugee resettlement, and the refugee crisis, as well as discuss their ultimate sustainability.

Beyond the sustainability of Trump's executive orders, congress is also set to determine the budget for resettlement and related programs later this year.  Their decisions could have a more permanent impact on our refugee community.

Regardless of the outcome of this new political season, refugee aid organizations are in the US to stay.  They will continue to provide economic empowerment and self sufficiency services to our domestic refugee communities, even if the flow of new Americans is temporarily halted.


A Background of Refugee Resettlement


There is a lot of misinformation about refugees and refugee resettlement recently floating in the American consciousness.  For those that are not familiar with refugees, it may be necessary to provide a quick introduction.


The word refugee can refer to a lot of different people, but legally has a clear definition.  Technically, anyone who is forced to flee their homes could be referred to as a refugee - but it is also a legal status that one must apply for to be internationally recognized.  These refugees are people who have been forced from their home due to violence and persecution, and who end up in one of the refugee aid camps supported by the UNHCR (the refugee assistance arm of the U.N.) and other international aid organizations.  Once in the camps, those who are driven from their homes must apply to be internationally recognized as a refugee, with proof of their persecution and their inability to return home.  The UNHCR refugee definition is above.

Most refugees today come from countries with well documented warfare, ethnic conflict, political and religious persecution, etc, including Somalia, Myanmar, the DRC, Iraq, and of course the more recent conflict, Syria.

Once refugees are in contact with the UNHCR in the refugee camps, they can apply to be resettled in one of several nations that have refugee resettlement programs, including in this case, the U.S.  UNHCR reviews their case, including background checks and whether the families have ties in the U.S.  The UNHCR then refers the best cases to the U.S., generally referring only 1-2% of of the refugees they serve.

Several U.S. intelligence organizations are then involved in a long vetting process, which generally takes over a year, and longer if the refugee comes from countries with high instances of terrorism.    Generally, the clients that are resettled in the U.S. through this process have U.S. ties, are a family unit, and have waited many years in the refugee camps for their opportunity to start a new life.   Refugees who come to the United States represent a small fraction of the total refugee crisis, which is why most refugees stay in the refugee camps, sometimes for decades, and perhaps indefinitely.

Sometimes refugees can be confused with other immigrant groups.  These groups can include:
  • Asylees - By international law, a person who arrives at a country seeking asylum from persecution in their home country must be received by the destination country, and their case reviewed at least temporarily.  In the U.S., asylum seekers must be able to prove that they are fleeing political or other persecution - and depending on their case they may be accepted and allowed to settle in the U.S., or their case may be rejected and they are deported. 
  • Special Immigrant Visas - Today, SIVs are most often Iraqis and Afghans who have assisted the U.S. military over the last decade and a half of military campaigns in those countries.  They are resettled through the same organizations as refugees, but are generally not internationally recognized as refugees.  Most SIVs are families with one or more members who have greatly assisted the military, and are now bringing their families out of harms way.
  • Undocumented Immigrants - All refugees who are resettled in the U.S. are documented, and have gone through the most stringent vetting process of any arrivals in the U.S.  Although many people who have crossed the U.S. border illegally are themselves fleeing crisis, they are not legally refugees, and are not resettled by refugee organizations. 
The process of serving refugees and resettling them in the United States is as American as apple pie, with a legal precedent and bipartisan history beginning in 1975.  Since then, the United States has charitably and responsibly resettled hundreds of thousands of refugees, asylees, and SIVs, in various U.S. cities, and helped them to transition and contribute to our economy and culture.  Refugee resettlement is one of the most amazing and profoundly American ventures our country has ever endeavored to accomplish.  It is a process for which we should be proud.


Potential Actions Against Refugee Resettlement by the Executive Branch


Refugee resettlement, and the funding of its programs, falls under the legislative branch.  However, the executive branch - Trump - can call for a cease in arrivals.  This would mean that a budget would still exist to enact refugee resettlement, but there could technically be no one brought forward to be resettled.  This would be an abuse of executive power, to be sure, but such an action would hardly come as a surprise. 

Rumors, and a leaked document, suggest that Trump as early as tomorrow is planning to enact two executive orders relating to refugee resettlement.  First he will suspend all refugee resettlement for 120 days, and conduct a review of the vetting process.  Second, refugees from several countries will be barred indefinitely, including Somalia, Iraq, Iran, Libya, Sudan, Yemen, and Syria.  An alternative rumor suggests that only Syrians will be barred indefinitely, while the other countries will be barred for a month.

President Trump has the authority to enact both agendas - although it is expected that there will be legal challenges to his actions, and hopefully public and legislative pressure to reverse his actions, or at least not renew them after the specified time period.

It remains to be seen whether these actions constitute a genuine change in policy direction for the United States, or if it is a show of executive power - a bone if you will to the constituents who put Trump in power, but not a serious one.

President Trump campaigned on the promise that he would bar Muslim immigrants.  Such an action would have been decidedly unconstitutional - so the less obviously controversial option seems to be to block immigrants from Muslim countries, which essentially accomplishes the same thing.  There will be legal challenges, and there will be public backlash - what becomes of this backlash will likely unfold over the next several weeks.

Aside from the executive orders that will likely come tomorrow, Trump has also campaigned on the promise to allow the States to opt out of refugee resettlement.  In the past, every republican governor except for Utah's Gary Herbert have expressed the desire to opt out of resettling refugees, or at the least Syrian refugees.

So, how do these Executive Actions Impact Refugee Resettlement

Naturally, barring refugees from entering the country for a period, and blocking Muslim refugees, will impact refugee resettlement.  However, it may not be as damaging as one might assume.  Refugee resettlement agencies have a contract with congress each that if they do not end up resettling as many refugees as was planned in the contract, they still receive 80% of the funds that would have supported that many refugees.

What this means is that, even if the resettlement organizations do not receive new members for a year, they still have 80% of their budget to use to help current clients obtain self sufficiency, and to continue to be a boon to local communities.  This would also allow them to keep the majority of their staff on hand in the event the flow of refugees resumes.

This contract lasts through FY17, after which more permanent damage to resettlement could come from congress.


Potential Actions from Congress


Congress determines the budget for programs such as refugee resettlement.  In FY16, the budget for refugee resettlement called for 85,000 refugees.  President Obama called for 110,000 refugees in FY17, although a budget has not been created for this yet.  The previous budget expired in December, and until a new budget is created, the U.S. Office for Refugee Resettlement will operate under FY16's budget - or the 85,000 people.  Congress is expected to address the budget problems by April - although with enough bipartisan approval it may be done earlier. 

The House and the Senate are now both under Republican control - but it is unclear what that will mean for refugee resettlement.  On one had, refugee resettlement has always enjoyed bipartisan support, with more refugees resettled under Republican Presidents, than Democratic Presidents.  On the other hand, once refugee resettlement became a partisan issue during the presidential election, most Republicans came to criticize resettlement - with the exception of many from the Mormon caucus.  Much of this criticism was likely done for political points among constituents for disagreeing with Obama - but even if it was not genuine, much of the conservative base is now fired up against refugee resettlement - leaving Republican lawmakers in a tough position.  A tough position that is if they are concerned with doing the right thing and serving refugees.

There are two scenarios congress could take involving cuts to refugee resettlement.  They could end the program indefinitely - which is the less likely scenario considering the potential public outcry, and the loss of any moral high ground conservatives still have.  However, given the oddities of this political season, I would not rule this scenario out.

A second scenario is that they cut back on the number of refugees, or the types of programming for refugees.  The U.S. has a long history of resettling many refugees - with last year's number of 85,000 as not being a particularly high year overall (the highest number was in 1980 when 207,000 refugees were resettled).

As of right now, the Office of Refugee Resettlement provides resettlement agencies not only with a small allotment of money to resettle refugees, but also access to grants for additional programming, including intensive case management, community gardens, etc.  These additional programs may be targeted - which would greatly impact the quality of programming for clients, and forcing resettlement agencies to further reach for community partners in providing quality programming. 

While Trump is a loose cannon who doesn't seemed phased by public scrutiny, congressional races are still more traditional - meaning your public reaction can mean something.  In order to save resettlement funding congress needs to see a bipartisan call from Americans to continue refugee resettlement.

Regardless of what Trump or Congress does, refugee resettlement agencies are here to stay. 
Those that I am familiar with are committed to continuing to provide excellent economic empowerment and self sufficiency services to our domestic refugee communities, even if the flow of new Americans is temporarily halted. 

Their funding is more and more diverse - with this political season leading to more donations than ever - so even without a congressional budget they will continue to be able to serve.
 

As I work with refugee resettlement, I have access to some information that might not be readily available and would love to answer any of your questions below.  However, my views and answers to not represent the International Rescue Committee, or any other refugee resettlement agency.

Thanks for reading!


Monday, August 15, 2016

General Economic Themes

What Does the Book of Mormon Say About Inequality? Series

The Book of Mormon contains some surprising insights concerning economic inequality.  This series explores several topics addressed by the LDS scripture and its insights for today.

This article part of a chapter on the teachings of the Book of Mormon concerning inequality, organized in order to deconstruct the prosperity gospel and other modern bad ideas.  If you haven't already, take a look at the introduction to this chapter which explains what I mean by 'prosperity gospel', otherwise enjoy and feel free to join in the discussion.


The Book of Mormon teaches a lot about morality in economics, particularly about inequality.  While in the last chapter we looked at the narrative of the book, and how the people frequently experienced socioeconomic inequality, in this chapter we will look at the teachings of moral leaders in the context of that narrative.  Other articles in this chapter will look at specific economic themes in the book - particularly those which run counter to modern ideas - while this article will be dedicated towards general economic teachings of the book, and an intro to several sermons.

The teachings of the book are similar in ways to both to the Old and New testaments of the Bible.

On the old testament side, the people of the book until the coming of Jesus are frequently told to follow the tenets of the Law of Moses.  As we covered in the article on the subject, the Law of Moses contains several economic components, including the setting of fair market prices, rules governing the charitable treatment of family, employees, servants, and strangers, and the requirement every year of Jubilee to forgive debts and to return property to original owners; all of which make inequalities unlikely to perpetuate through generations.

The laws of the societies in the Book of Mormon, from King Benjamin onward, go further than the Law of Moses, and are similarly focused on ensuring economic morality, justice, and equity, by requiring kind treatment of family and the poor, and by punishing iniquities - or in other words types of wickedness which affected other people unfairly and were often economic in nature, like stealing, persecuting, withholding resources from those in need, deceiving, priestcrafts, and secret combinations, etc.

These unlawful iniquities are the target of the majority of sermons by prophets, teachers, and other moral leaders in the Book of Mormon, which is one of the reasons that this word 'iniquity' is mentioned 213 times in the book - more than any other word to describe wickedness.

In addition to the reinforcing of social laws and morality, sermons in the Book of Mormon also have a New Testament-like personal touch.  The prophets teach against pride - or the dark emotion that justifies and encourages inequality, saying that it is okay for one to be richer than those around them - while also teaching about the morality of equality.  They teach the people to resist the internal and social consequences of inequality - social strife, contentions, envy, and malice, and the justification of iniquities.  They teach that people should not set their hearts upon riches.  Above all, they teach that charity is the most noble of all attributes, and is the pure love of Christ.

Two articles in the introduction of this series covers some of the topics just mentioned in greater detail.  If you have not read them yet, it may be helpful to take a look here:

Book of Mormon vs. Academic Inequality
Book of Mormon vs. Mainstream Christian Sin

In order to understand the economic themes of the Book of Mormon, it is best just to read the book.  Below is a sampling from several Book of Mormon Sermons, as well as a list for additional reading.  As each of these occurs during intense periods of inequality, it may also be helpful to read preceding chapters to get an idea of the context of each sermon.  Take a look and let me know what you think of this general description above.


Jacob's Sermon to the Nephites - Jacob 2
11 Wherefore, I must tell you the truth according to the plainness of the word of God. For behold, as I inquired of the Lord, thus came the word unto me, saying: Jacob, get thou up into the temple on the morrow, and declare the word which I shall give thee unto this people.
 12 And now behold, my brethren, this is the word which I declare unto you, that many of you have begun to search for gold, and for silver, and for all manner of precious ores, in the which this land, which is a land of promise unto you and to your seed, doth abound most plentifully.
 13 And the hand of providence hath smiled upon you most pleasingly, that you have obtained many riches; and because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts, and wear stiff necks and high heads because of the costliness of your apparel, and persecute your brethren because ye suppose that ye are better than they.
 14 And now, my brethren, do ye suppose that God justifieth you in this thing? Behold, I say unto you, Nay. But he condemneth you, and if ye persist in these things his judgments must speedily come unto you.
 15 O that he would show you that he can pierce you, and with one glance of his eye he can smite you to the dust!
 16 O that he would rid you from this iniquity and abomination. And, O that ye would listen unto the word of his commands, and let not this pride of your hearts destroy your souls!
 17 Think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you.
 18 But before ye seek for riches, seek ye for the kingdom of God.
 19 And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good—to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted.
 20 And now, my brethren, I have spoken unto you concerning pride; and those of you which have afflicted your neighbor, and persecuted him because ye were proud in your hearts, of the things which God hath given you, what say ye of it?
 21 Do ye not suppose that such things are abominable unto him who created all flesh? And the one being is as precious in his sight as the other. And all flesh is of the dust; and for the selfsame end hath he created them, that they should keep his commandments and glorify him forever.

King Benjamin's Address - Mosiah 4

13 And ye will not have a mind to injure one another, but to live peaceably, and to render to every man according to that which is his due.
 14 And ye will not suffer your children that they go hungry, or naked; neither will ye suffer that they transgress the laws of God, and fight and quarrel one with another, and serve the devil, who is the master of sin, or who is the evil spirit which hath been spoken of by our fathers, he being an enemy to all righteousness.
 15 But ye will teach them to walk in the ways of truth and soberness; ye will teach them to love one another, and to serve one another.
 16 And also, ye yourselves will succor those that stand in need of your succor; ye will administer of your substance unto him that standeth in need; and ye will not suffer that the beggar putteth up his petition to you in vain, and turn him out to perish.
 17 Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just—
 18 But I say unto you, O man, whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God.
 19 For behold, are we not all beggars? Do we not all depend upon the same Being, even God, for all the substance which we have, for both food and raiment, and for gold, and for silver, and for all the riches which we have of every kind?
 20 And behold, even at this time, ye have been calling on his name, and begging for a remission of your sins. And has he suffered that ye have begged in vain? Nay; he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy, and has caused that your mouths should be stopped that ye could not find utterance, so exceedingly great was your joy.
 21 And now, if God, who has created you, on whom you are dependent for your lives and for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive, O then, how ye ought to impart of the substance that ye have one to another.
 22 And if ye judge the man who putteth up his petition to you for your substance that he perish not, and condemn him, how much more just will be your condemnation for withholding your substance, which doth not belong to you but to God, to whom also your life belongeth; and yet ye put up no petition, nor repent of the thing which thou hast done.
 23 I say unto you, wo be unto that man, for his substance shall perish with him; and now, I say these things unto those who are rich as pertaining to the things of this world.
 24 And again, I say unto the poor, ye who have not and yet have sufficient, that ye remain from day to day; I mean all you who deny the beggar, because ye have not; I would that ye say in your hearts that: I give not because I have not, but if I had I would give.
 25 And now, if ye say this in your hearts ye remain guiltless, otherwise ye are condemned; and your condemnation is just for ye covet that which ye have not received.
 26 And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.
 27 And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order.
 28 And I would that ye should remember, that whosoever among you borroweth of his neighbor should return the thing that he borroweth, according as he doth agree, or else thou shalt commit sin; and perhaps thou shalt cause thy neighbor to commit sin also.
 29 And finally, I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them.
 30 But this much I can tell you, that if ye do not watch yourselves, and your thoughts, and your words, and your deeds, and observe the commandments of God, and continue in the faith of what ye have heard concerning the coming of our Lord, even unto the end of your lives, ye must perish. And now, O man, remember, and perish not.

Sermon of Alma 5
26 And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now?
 27 Have ye walked, keeping yourselves blameless before God? Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble? That your garments have been cleansed and made white through the blood of Christ, who will come to redeem his people from their sins?
 28 Behold, are ye stripped of pride? I say unto you, if ye are not ye are not prepared to meet God. Behold ye must prepare quickly; for the kingdom of heaven is soon at hand, and such an one hath not eternal life.
 29 Behold, I say, is there one among you who is not stripped of envy? I say unto you that such an one is not prepared; and I would that he should prepare quickly, for the hour is close at hand, and he knoweth not when the time shall come; for such an one is not found guiltless.
 30 And again I say unto you, is there one among you that doth make a mock of his brother, or that heapeth upon him persecutions?
 31 Wo unto such an one, for he is not prepared, and the time is at hand that he must repent or he cannot be saved!
 32 Yea, even wo unto all ye workers of iniquity; repent, repent, for the Lord God hath spoken it!  
...
 53 And now my beloved brethren, I say unto you, can ye withstand these sayings; yea, can ye lay aside these things, and trample the Holy One under your feet; yea, can ye be puffed up in the pride of your hearts; yea, will ye still persist in the wearing of costly apparel and setting your hearts upon the vain things of the world, upon your riches?
 54 Yea, will ye persist in supposing that ye are better one than another; yea, will ye persist in the persecution of your brethren, who humble themselves and do walk after the holy order of God, wherewith they have been brought into this church, having been sanctified by the Holy Spirit, and they do bring forth works which are meet for repentance—
 55 Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them?
 56 And finally, all ye that will persist in your wickedness, I say unto you that these are they who shall be hewn down and cast into the fire except they speedily repent.

Samuel's Sermon to the Nephites - Helaman 13
17 And behold, a curse shall come upon the land, saith the Lord of Hosts, because of the people’s sake who are upon the land, yea, because of their wickedness and their abominations.
 18 And it shall come to pass, saith the Lord of Hosts, yea, our great and true God, that whoso shall hide up treasures in the earth shall find them again no more, because of the great curse of the land, save he be a righteous man and shall hide it up unto the Lord.
 19 For I will, saith the Lord, that they shall hide up their treasures unto me; and cursed be they who hide not up their treasures unto me; for none hideth up their treasures unto me save it be the righteous; and he that hideth not up his treasures unto me, cursed is he, and also the treasure, and none shall redeem it because of the curse of the land.
 20 And the day shall come that they shall hide up their treasures, because they have set their hearts upon riches; and because they have set their hearts upon their riches, and will hide up their treasures when they shall flee before their enemies; because they will not hide them up unto me, cursed be they and also their treasures; and in that day shall they be smitten, saith the Lord.
 21 Behold ye, the people of this great city, and hearken unto my words; yea, hearken unto the words which the Lord saith; for behold, he saith that ye are cursed because of your riches, and also are your riches cursed because ye have set your hearts upon them, and have not hearkened unto the words of him who gave them unto you.
 22 Ye do not remember the Lord your God in the things with which he hath blessed you, but ye do always remember your riches, not to thank the Lord your God for them; yea, your hearts are not drawn out unto the Lord, but they do swell with great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities.
 23 For this cause hath the Lord God caused that a curse should come upon the land, and also upon your riches, and this because of your iniquities.
 24 Yea, wo unto this people, because of this time which has arrived, that ye do cast out the prophets, and do mock them, and cast stones at them, and do slay them, and do all manner of iniquity unto them, even as they did of old time.
25 And now when ye talk, ye say: If our days had been in the days of our fathers of old, we would not have slain the prophets; we would not have stoned them, and cast them out.
 26 Behold ye are worse than they; for as the Lord liveth, if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil.
 27 But behold, if a man shall come among you and shall say: Do this, and there is no iniquity; do that and ye shall not suffer; yea, he will say: Walk after the pride of your own hearts; yea, walk after the pride of your eyes, and do whatsoever your heart desireth—and if a man shall come among you and say this, ye will receive him, and say that he is a prophet.
 28 Yea, ye will lift him up, and ye will give unto him of your substance; ye will give unto him of your gold, and of your silver, and ye will clothe him with costly apparel; and because he speaketh flattering words unto you, and he saith that all is well, then ye will not find fault with him.

 Mormon 8 - Prophecy about our Day
31 Yea, it shall come in a day when there shall be great pollutions upon the face of the earth; there shall be murders, and robbing, and lying, and deceivings, and whoredoms, and all manner of abominations; when there shall be many who will say, Do this, or do that, and it mattereth not, for the Lord will uphold such at the last day. But wo unto such, for they are in the gall of bitterness and in the bonds of iniquity.
 32 Yea, it shall come in a day when there shall be churches built up that shall say: Come unto me, and for your money you shall be forgiven of your sins.
 33 O ye wicked and perverse and stiffnecked people, why have ye built up churches unto yourselves to get gain? Why have ye transfigured the holy word of God, that ye might bring damnation upon your souls? Behold, look ye unto the revelations of God; for behold, the time cometh at that day when all these things must be fulfilled.
 34 Behold, the Lord hath shown unto me great and marvelous things concerning that which must shortly come, at that day when these things shall come forth among you.
 35 Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing.
 36 And I know that ye do walk in the pride of your hearts; and there are none save a few only who do not lift themselves up in the pride of their hearts, unto the wearing of very fine apparel, unto envying, and strifes, and malice, and persecutions, and all manner of iniquities; and your churches, yea, even every one, have become polluted because of the pride of your hearts.
 37 For behold, ye do love money, and your substance, and your fine apparel, and the adorning of your churches, more than ye love the poor and the needy, the sick and the afflicted.
 38 O ye pollutions, ye hypocrites, ye teachers, who sell yourselves for that which will canker, why have ye polluted the holy church of God? Why are ye ashamed to take upon you the name of Christ? Why do ye not think that greater is the value of an endless happiness than that misery which never dies—because of the praise of the world?
 39 Why do ye adorn yourselves with that which hath no life, and yet suffer the hungry, and the needy, and the naked, and the sick and the afflicted to pass by you, and notice them not?
 40 Yea, why do ye build up your secret abominations to get gain, and cause that widows should mourn before the Lord, and also orphans to mourn before the Lord, and also the blood of their fathers and their husbands to cry unto the Lord from the ground, for vengeance upon your heads?
 41 Behold, the sword of vengeance hangeth over you; and the time soon cometh that he avengeth the blood of the saints upon you, for he will not suffer their cries any longer.

Additional Sermons

2 Nephi 9                                     Alma 30
2 Nephi 26 & 28                          Alma 32-35
Jacob 2                                        Alma 46
Mosiah 2-5                                  Helaman 7-8
Mosiah 12-16                              Helaman 13-16
Mosiah 27 & 29                          3 Nephi 13
Alma 1 & 4                                 3 Nephi 21, 29-30
Alma 5                                        Mormon 8
Alma 7                                        Ether 12-13
Alma 9-13                                   Moroni 7 & 10

Entitlement

What Does the Book of Mormon Say About Inequality? Series

The Book of Mormon contains some surprising insights concerning economic inequality.  This series explores several topics addressed by the LDS scripture and its insights for today.

This article part of a chapter on the teachings of the Book of Mormon concerning inequality, organized in order to deconstruct the prosperity gospel and other modern bad ideas.  If you haven't already, take a look at the introduction to this chapter which explains what I mean by 'prosperity gospel', otherwise enjoy and feel free to join in the discussion.


The term 'entitlement' refers to the belief that one is inherently deserving of special treatment.  In relation to poverty alleviation today there is the worry that people who receive aid from the government or from charitable organizations can begin to feel that they are entitled to those benefits, and act accordingly.  In the Christian world specifically there is the worry that this sense of entitlement is spiritually degrading, and therefore should be avoided.

The potential Book of Mormon commentary on the modern concept of 'entitlement' is similar to that of the last article on Self-Reliance - the concept does not appear in the book, but there are similar principles that deserve to be addressed here; however, when misapplied for the purpose of withholding resources from the poor then judging people in this way is a priestcraft.


Pride, Envy, and Hearts Set on Riches


While the word 'entitlement' does not appear in the Book of Mormon, there are a few concepts which are similar.
 

As we addressed in the chapter on the Historical Narrative of the Book of Mormon, during times of extreme wealth inequality there are several negative traits which the people begin to exhibit.

They become prideful - where some see themselves as better than others.  This negative emotion hardens what are normally kind hearts knit in unity, and pits neighbor against neighbor, class against class.  The book specifically rails on the pride of the rich, particularly when this pride leads to the persecution of the poor, or withholding needed resources from them.  However, as several instances of pride cycles mention the general pride of the populace, we can assume that the poor in many circumstances also joined in the pride, and its consequent social problems.

Another negative emotion common in episodes of serious inequality is envy.  The prophets in the book harshly criticize the 'envyings, strifes, and malice' of the people, recognizing that such emotions lead to damaging social problems.  However, while it is probable that the poor in these episodes were guilty of envy, it is the rich that are consistently called out for such problems in the Book of Mormon, suggesting that the problem was more endemic among the rich rather than the poor.  Thus, the envy spoken of in the book probably means the envying of the rich for the resources given to the poor.  We discussed this in more detail in A Note on Envy.

Finally, another characteristic related to entitlement in the Book of Mormon is the tendency for the people in the book to 'set their hearts upon riches'.  This occurs again during serious economic inequality, including Mosiah 11-12, Alma 4-5, Alma 45, 3 Nephi 6, Helaman 4,6-7, and Helaman 13.  These chapters indicate that loving riches, and selfishly seeking after them, is a serious iniquity, and incidentally a very common one when there is economic inequality.  Loving riches is particularly egregious when it leads to persecuting and robbing others.  For example, Alma 17:
Alma 17:4 And assuredly it was great, for they had undertaken to preach the word of God to a wild and a hardened and a ferocious people; a people who delighted in murdering the Nephites, and robbing and plundering them; and their hearts were set upon riches, or upon gold and silver, and precious stones; yet they sought to obtain these things by murdering and plundering, that they might not labor for them with their own hands.
So clearly setting your hearts on riches is bad, and one should certainly not let that feeling lead to stealing from others.  Like the other characteristics, it is the rich that are singled out for their love of riches.

I should point out that any love of riches is bad in the Book of Mormon - whether it was earned with your own hands or not.  Furthermore, riches are viewed in the book as belonging entirely to God, so if entitlement was a concept used the book, then there would certainly be a worry that the rich could feel entitled to their wealth, just as there would be a worry that the poor could feel entitled to assistance given to them.  Afterall, King Benjamin taught:
Mosiah 4:19 For behold, are we not all beggars? Do we not all depend upon the same Being, even God, for all the substance which we have, for both food and raiment, and for gold, and for silver, and for all the riches which we have of every kind? ...
22 And if ye judge the man who putteth up his petition to you for your substance that he perish not, and condemn him, how much more just will be your condemnation for withholding your substance, which doth not belong to you but to God, to whom also your life belongeth; and yet ye put up no petition, nor repent of the thing which thou hast done.
So pride, envy, and loving riches all relate to the modern concept of 'entitlement', and they are certainly criticized heavily in the Book of Mormon.  But there is an important distinction between the book and today, and that is that the book does not characterize the poor as having these qualities.

Never are the poor singled out - not in all of the dozens of instances of inequality, pride, etc.  Sometimes the whole society is called to repentance, and other times it is just the rich that are rebuked.

Furthermore, there does not appear to be any connection between giving to the poor and the development of pride, envy, and love of riches.  In fact it is quite the opposite.  Giving to the poor is the antidote for the entitlement-related problems discussed above, while the rich having more than the poor is the source of the problem.


Charity is the Cure of Entitlement

Although pride, envy, and the love of riches - which I believe we can sum up as the center of entitlement - are serious in the Book of Mormon, there is never a suggestion that perhaps the poor should be given less in order to protect them from feeling entitled.  This is because the real sources of these feelings is inequality, and the real culprit of these feelings are the rich.  This is why the cure for entitlement is charity.


King Benjamin sums it up best in the rest of Mosiah 4:
16 And also, ye yourselves will succor those that stand in need of your succor; ye will administer of your substance unto him that standeth in need; and ye will not suffer that the beggar putteth up his petition to you in vain, and turn him out to perish.
17 Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just—
18 But I say unto you, O man, whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God.
19 For behold, are we not all beggars? Do we not all depend upon the same Being, even God, for all the substance which we have, for both food and raiment, and for gold, and for silver, and for all the riches which we have of every kind?
20 And behold, even at this time, ye have been calling on his name, and begging for a remission of your sins. And has he suffered that ye have begged in vain? Nay; he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy, and has caused that your mouths should be stopped that ye could not find utterance, so exceedingly great was your joy.
21 And now, if God, who has created you, on whom you are dependent for your lives and for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive, O then, how ye ought to impart of the substance that ye have one to another.
22 And if ye judge the man who putteth up his petition to you for your substance that he perish not, and condemn him, how much more just will be your condemnation for withholding your substance, which doth not belong to you but to God, to whom also your life belongeth; and yet ye put up no petition, nor repent of the thing which thou hast done.
23 I say unto you, wo be unto that man, for his substance shall perish with him; and now, I say these things unto those who are rich as pertaining to the things of this world.
24 And again, I say unto the poor, ye who have not and yet have sufficient, that ye remain from day to day; I mean all you who deny the beggar, because ye have not; I would that ye say in your hearts that: I give not because I have not, but if I had I would give.
25 And now, if ye say this in your hearts ye remain guiltless, otherwise ye are condemned; and your condemnation is just for ye covet that which ye have not received.
26 And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.
There are several items here that are important to point out.
  • Charity to the poor is a required aspect of the Gospel; one cannot retain a remission of sins without it
  • Resources should not be withheld from the poor because you judge them to be unworthy; this is never okay
  • The poor are also instructed to give; just because one has less, doesn't mean they should not also give.  The only exception is if they literally have nothing to give, in which case they are instructed to give in their hearts.
If this formula is followed then entitlement, pride, envy, and the love of riches are all eliminated.  The rich do not feel entitled to their wealth because they recognize that it belongs to God, and it is morally requisite to help the poor, regardless of the circumstance of the poor.  The poor do not feel entitled to the assistance given them because they also give to others, or at least have the heart to give.

Withholding resources from the poor is seriously condemned in the Book of Mormon (see Alma 5 and Helaman 4), and it is not a solution for entitlement.  To use a gospel principle, like envy or entitlement, as a reason to withhold resources to the poor is priestcraft (twisted a gospel topic to enrich oneself).

The only solution to entitlement, and its related problems, that works is charity and love.  Withholding resources only serves to widen inequality, fester pride, envy, and the love of riches, and to give a sense of entitlement to the rich, and allow them the delusion that their wealth is their own and religiously just.

And such a thought, with the persecution and pride resulting from it, sum up the worst iniquities in the Book of Mormon.

Accountability and Economics

What Does the Book of Mormon Say About Inequality? Series

The Book of Mormon contains some surprising insights concerning economic inequality.  This series explores several topics addressed by the LDS scripture and its insights for today.

This article part of a chapter on the teachings of the Book of Mormon concerning inequality, organized in order to deconstruct the prosperity gospel and other modern bad ideas.  If you haven't already, take a look at the introduction to this chapter which explains what I mean by 'prosperity gospel', otherwise enjoy and feel free to join in the discussion.

The Prosperity Gospel, and other related bad ideas, suppose that because all people have 'free agency' - or a spiritual power of self-determination over one's own destiny- people can choose their economic fate.  If someone ends up in poverty, they caused it, and can use their agency to pull themselves out of poverty.  They are accountable for their fate - and only they can fix it.  Inequality then is simply the consequence of people's choices, and a phenomenon that ultimately can't be helped through society and government 

In the last article on agency, I addressed how the concept of agency in the Book of Mormon is very different from this modern interpretation of 'free agency' - ultimately rejecting the conclusions of the prosperity gospel.  Book of Mormon 'agency' does not refer to the freedom of choice in every circumstance, but during special decisions for which God has granted specific knowledge of good and evil, leading to eternal consequences.  

This article will continue this conversation by looking at a related principle to agency - accountability.  I will attempt to use the Book of Mormon to answer the complicated question of whose fault is inequality?  And to what extent individuals are accountable in economic circumstances.   These questions are important because they provide the foundation for very different schools of thought on how to deal with these issues today.

Let's take a look at what the Book of Mormon teaches about accountability, and how it contests the prosperity gospel viewpoint.

Book of Mormon Accountability


The Book of Mormon message on spiritual accountability is essentially the same as its message on agency.  

We are accountable for our actions when we have a knowledge of good and evil, and when we have the freedom to choose.  Thus, when the spiritual gifts of knowledge and agency are granted for those special decisions of great worth, we also have accountability for our actions with that agency.

For those that do not have knowledge granted, they are ignorant and not accountable for their actions.  Take a look at the words of King Benjamin: 
11 For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned.
12 But wo, wo unto him who knoweth that he rebelleth against God! For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ.
13 And the Lord God hath sent his holy prophets among all the children of men, to declare these things to every kindred, nation, and tongue, that thereby whosoever should believe that Christ should come, the same might receive remission of their sins, and rejoice with exceedingly great joy, even as though he had already come among them. ...  
20 And moreover, I say unto you, that the time shall come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people. 
21 And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent.
King Benjamin suggests that one day everyone will have a knowledge of Jesus, and of good and evil, and at that time only those incapable of understanding that knowledge will be blameless.  But until then there are many people who are just as ignorant and innocent as little children.

Similarly, Jacob in 2 Nephi 9 states: 
14 Wherefore, [after the resurrection] we shall have a perfect knowledge of all our guilt, and our uncleanness, and our nakedness; and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness.  
15 And it shall come to pass that when all men shall have passed from this first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh the judgment, and then must they be judged according to the holy judgment of God. ... 
22 And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day.
23 And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God.
24 And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned... 
25 Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation...
In order to be judged, we will eventually have all knowledge in the resurrection.  Until then, if a law is not given to an individual there is no condemnation, or accountability.

What these passages mean is that in order to be accountable to a law, one must have spiritual knowledge of that law imparted.

For example, in Jacob 3:7, Alma 17:14-16 & 60:32, and Helaman 15:4, negative qualities of the Lamanites are described, but it is acknowledged that the Lamanites are ignorant, just following the 'traditions of their fathers'.  The Lamanites committed iniquities, including stealing, priestcrafts, and murders - and were a 'lazy and idolatrous' people - and yet the Lord points out in these passages that accountability for these things is actually on the ancestors and leaders of the Lamanites, who knowingly led their people astray, and not the Lamanites in the present.

In order to be spiritually accountable for one's economic circumstance, there must be spiritual laws related to that circumstance, and those laws must be revealed to the individual; only then can there be spiritual accountability.

The Book of Mormon affirms that several aspects of gospel knowledge are related to economic circumstance, at least the prosperity of a society if not the individual - including hard work, equity and justice, the sharing of resources with the less fortunate, etc.

But as we discussed in the articles on What is Prosperity, Economics of Wealth, and Agency and Economics, obedience to these qualities does not necessarily mean that an individual prospers independently, but that a society prospers because collectively they work hard and share their resources to those whose hard work does not happen pay off as much as others.  Furthermore, sometimes wicked societies and individuals can become wealthy, and it is not at all a sign of their righteousness, but it just happens.

God's solution to poverty and inequality is not to teach individuals the Gospel, and then to independently bless each righteous person with wealth according to their righteousness; but instead to teach a society the Gospel, including the requirement to share your resources with those in need, and to meet the needs of individuals through all his people obeying economic commandments.

So, does the Book of Mormon claim that poverty is under an individual's spiritual accountability?

Theoretically maybe.  Perhaps an individual could be spiritually taught to do some action that would lead to material wealth, and if they were not to follow the counsel then they would be responsible for any resulting poverty from the lack of that action.

But ultimately there is no evidence in the book of God ever giving such counsel.  Instead, He expects his society to take care of the poor, "that they may be rich like unto you" (Jacob 2).  There is never a time that the poor are taught any principle of the Gospel with any intent of curing them of their poverty.  His solution to poverty is simply to teach His people to share.

Thus, when God teaches his people to share their resources with the poor, and indeed to end poverty by making the poor "rich like unto you" (Jacob 2), or to at least administer to them according to their "wants and needs" (Mosiah 18), then it is society that is accountable for any perpetuating poverty.

In order to ensure that His people act to correct poverty without pride, judgment, or envying of the poor, the Lord teaches His people not to judge - ultimately making determining accountability irrelevant.  We will explore this more closely in the next article.


What About Accountability for Non Spiritual Actions?


All of the above discussion focused on spiritual accountability, for which the Book of Mormon has a lot to say, but spiritual accountability should not be confused with natural consequences for actions.  There are consequences to actions regardless of spiritual knowledge.  An oven is still going to burn regardless of whether someone knows it will or not.

Furthermore, there is a certain amount of accountability for actions we expect in our society for everyone, regardless of whether someone knows or cares about Jesus, regardless of what they have been taught, and even certain expectations for children (which Benjamin describes, at least spiritually, as "blameless").

Like the word 'agency', the Book of Mormon version of 'accountability' strictly speaks to the spiritual side of things.  Concerning this general concept of accountability, the Book of Mormon is mostly silent.

However, in the historical portions of the Book of Mormon that we discussed in the first chapter, it is clear that the God of the Book of Mormon is displeased with inequality and iniquity - the forces that cause poverty and inequality in the Book - and He is displeased regardless of whether or not his people have been taught that such actions are wrong (although God does often does instruct his prophets to teach the people it is wrong, and give them a chance to repent).

This suggests that there are some general expectations God has for all people in regards to the way they treat one another - especially economically - with or without specifically being instructed.

For example, we talked about the Lamanites above - God put accountability for their actions on the ancestors of the Lamanites, but He was nevertheless still displeased with their state:
Helaman 15:4 But behold my brethren, the Lamanites hath he hated because their deeds have been evil continually, and this because of the iniquity of the tradition of their fathers. But behold, salvation hath come unto them through the preaching of the Nephites; and for this intent hath the Lord prolonged their days. 
However, it should be noted that similar indignation and displeasure is ever afforded to the poor in the Book of Mormon - either before or after the Gospel is preached, as attested to in the article on Poverty and the Poor.

So, are there expectations that a society can reasonably and justifiably have concerning the productivity and responsibility of their poor?

Yes of course, so long as there is no spiritual judgment of the poor, and so long as the expectations do not "grind upon the faces of the poor" (2 Nephi 26:30).

Let's explore this more fully in the article on Self-Reliance.

Agency and Economics

What Does the Book of Mormon Say About Inequality? Series

The Book of Mormon contains some surprising insights concerning economic inequality.  This series explores several topics addressed by the LDS scripture and its insights for today.

This article part of a chapter on the teachings of the Book of Mormon concerning inequality, organized in order to deconstruct the prosperity gospel and other modern bad ideas.  If you haven't already, take a look at the introduction to this chapter which explains what I mean by 'prosperity gospel', otherwise enjoy and feel free to join in the discussion.

Concerning the concepts of 'free will', freedom of choice, or 'free agency', most ideas in modern discourse gravitate towards two main extremes.  On one side is the argument that there is no actual freedom of choice, only an illusion of one, and that our choices are determined by a number of social, historical, biological, and environmental conditions.  On the other extreme is the idea that all of our choices, and ultimately our destiny, are open to us because of a powerful force called 'free will', or the religious equivalent 'free agency', which grants absolute self-determination.  Of course, the debate is far more complicated than one paragraph can allow, but hopefully you get the idea.

This debate bleeds into discussions about inequality and poverty, particularly in finding solutions to these problems.  The Prosperity Gospel, and other related bad ideas, suppose that because all people have 'free agency', and can therefore choose for themselves their own destiny, people can choose to pull themselves out of poverty, and therefore there is no need for social or government solutions to poverty.  Inequality then is simply the consequence of people's choices, and a phenomenon that ultimately can't be helped through society and government 

Such extreme conclusions can lead to disastrous social and economic consequences when applied - which the Book of Mormon attests to in its historical narrative which is rife with periods of inequality - and yet, it is all too easy to come to such conclusions while holding opinions about agency which are similar to the prosperity gospel stance mentioned above.  

Fortunately, the Book of Mormon offers an explanation of agency that ultimately debunks the prosperity gospel.

 Book of Mormon Concept of Agency


The Book of Mormon redefines the agency debate, and establishes a position that is decidedly neither of the two extremes mentioned above, and instead provides a new way to look at the agency debate.

Although the Book of Mormon frequently speaks of agency, and also speaks of freedom, there is no mention of the term 'free agency' in the book - and certainly no mention of 'free will'.  Agency is not "free", but is a gift granted, and only granted when certain conditions are met.  The most important condition is that one must first receive a knowledge of good and evil concerning their choice - a specific knowledge granted from a member of the godhead, the Holy Ghost, that a particular action is right or wrong.  Only with that knowledge does the agency to choose even exist.   

Once that condition is met, and the knowledge is acted upon correctly, then the practitioner becomes free, at least in the sphere of the knowledge and agency granted.  

Confusing perhaps, but let's look at a couple of passages from the Book of Mormon to clear this up. 
1 - Samuel, in Helaman 12-14, speaks to the Nephites who had been given witness after witness that their actions were evil.  Specifically, their wickedness is iniquity and inequality which led to a vicious pride cycle.

The people had been granted a spiritual knowledge of their iniquities, and near the end of Samuel's sermon he reminds them what this means:
14:30 And now remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free.
31 He hath given unto you that ye might know good from evil, and he hath given unto you that ye might choose life or death; and ye can do good and be restored unto that which is good, or have that which is good restored unto you; or ye can do evil, and have that which is evil restored unto you.  (emphasis added)
The people had been given both a knowledge of good and evil regarding their iniquities, and had been given a choice to continue following in them - the two gifts are inseparably connected, as one leads to the other.

These people would "perish unto themselves" because they had been given a specific knowledge that their actions were wrong in the sight of God.  However, it is clear from other parts of the Book of Mormon that those who do not have such knowledge are innocent, lacking accountability.  This is a topic we will explore more closely in the next article on accountability.

2 - In 2 Nephi 2, Lehi teaches about the Plan of Salvation and the Gospel of Jesus Christ, recounting the story of Adam and Eve, and how the redemption of Christ overcomes the Fall.  Concerning agency and choice he affirms that agency is integral to the plan, and that a knowledge of the savior is essential to agency.
8 Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah…
14 And now, my sons, I speak unto you these things for your profit and learning; for there is a God, and he hath created all things, both the heavens and the earth, and all things that in them are, both things to act and things to be acted upon… 
16 Wherefore, the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself save it should be that he was enticed by the one or the other. 
26  And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given. 
27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.(emphasis added)
There is a lot of this chapter that we are not able to address here, but essentially it is saying that our knowledge and bad choices cause us to be fallen from the presence of God.  But by granting us a knowledge of Jesus the Messiah, and a knowledge of our sins, we can then choose the Messiah, and choose to cast off our sins, and be redeemed.

With redemption we are then free forever to choose an ultimately destiny of freedom with the Messiah (freedom within the bounds of His commandments), or captivity with the devil.   Teaching the Gospel is thus important because without knowledge and its concomitant agency one cannot have liberty and eternal life.

3 - King Benjamin's address in Mosiah 2-6.  In this jam-packed address, Benjamin teaches the people about Jesus Christ, His power of redemption, the need for repentance, and the importance of knowledge of those things being granted.  The Holy Ghost grants a knowledge of the truthfulness of Benjamin's words to the people, and they choose to repent and enter into a covenant to keep the commandments of God.
 5:7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you...
8 And under this head ye are made free, and there is no other head whereby ye can be made free.  There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.
In this passage, the people become free only after entering into a covenant, and could become free by no other way.  The covenant itself was only possible once the people first received knowledge, and then used their agency to choose to repent.


Each of these passages agree that agency is not an automatic gift granted in every choice, but is a special gift granted when spiritual knowledge is first given.

The passages also talk about freedom, but appear to offer three different times when freedom is granted; listed respectively: 1) with knowledge, 2) after repentance, choosing Jesus, and redemption, and 3) after entering a covenant.

These passages actually are in agreement - they each refer to a different step in the Gospel of Jesus Christ:  Faith (receiving a knowledge), Repentance (exercising agency righteously), and entering a covenant (both an inward commitment and social/formal covenants, like Baptism) - in other words, the oft repeated phrase: Faith, Repentance, and Baptism.  Ultimately, each of these passages are saying the same thing, as knowledge, repentance, and entering a covenant really occur all at the same time.  Learning of the Gospel, and then choosing to follow it, is what grants freedom.

The process of the Gospel - receiving knowledge, making a choice - does not apply to every decision that is made, but to special choices with consequences that ultimately lead to salvation with Jesus, or damnation with Satan, as Lehi referred to.  Obviously, not every choice made has these dire consequences; nor does every choice involve receiving knowledge from the Holy Ghost and requiring repentance and covenant keeping.  Therefore, Book of Mormon agency really does not refer to freedom of choice, or at least freedom of every choice - but it is a special freedom granted in the process of the Gospel.

In other words, agency does not refer to your choice of breakfast cereal.  Furthermore, true freedom is only obtained in choices between believing the Gospel and following Jesus, and giving in to temptation and a concomitant loss of freedom.

In short, the Book of Mormon states that agency is the ability to choose salvation or damnation once a knowledge of good and evil is granted; and freedom refers to the state when salvation is obtained.  There is no 'free agency'.

       If you are interested in how agency fits in the broader Book of Mormon themes of the plan of 
       salvation and the Gospel of Jesus Christ, including more details about the above passages and 
       others, I address the topic here.

What are the Implications to the Agency Debate?


 Does the Book of Mormon offer insights on other choices we make, or general free will?  Day to day choices that do not involve the Gospel?  In other words, does it say you have freedom of choice for your breakfast cereal in the morning?

No, it offers no direct insights.

Personally, I think your choice of breakfast cereal is determined by what you have been exposed to, your biological predispositions, the opinions of those you admire, and what is economically available to you - not by some force of self-determination. 

I also personally think that most, if not all, choices affecting wealth are the same - but lets explore that more closely.

Using the content the Book of Mormon has on agency, it is clear that its concept is decidedly different from the two extreme views mentioned at the beginning of this article.  In the book, agency is indeed a powerful force of self-determination, but this agency only refers to special choices involving spiritual knowledge.

When such knowledge is acted on correctly, then freedom is thereafter granted; it is a freedom 'to act' and 'not to be acted upon' (but not a freedom from consequences as failing to keep covenants means a loss of freedom).  To me this means freedom from the forces of outside determination - economics, genetics, etc.

This implies that such freedom from outside determination does not exist before the application of the Gospel.  We are subject the conditions of our environment determining our choices, without any supernatural power of self determination.  If knowledge is granted and then misused, we are again returned to a state of no freedom, but also a state worse than the first, being supernaturally subject to the power of the devil.

So in short, is there a power of self determination?  Yes, in certain circumstances.  Are we subject to our environment, without freedom of choice?  Yes, in certain circumstances.  Is anyone wholly either?  No, that would require having all knowledge, and all obedience to that knowledge, leading to all freedom (or leading to all captivity in the case of disobedience), and that is simply not the case for anyone that I am aware of, and at least not the average person.

Does the Book of Mormon say any of these things directly?  No.  It was not written to comment on modern discourse on the existence of free will.  However, I believe that we can reasonably come to these conclusions based on what is said in the book - but I would enjoy any insights you have otherwise.

What are the Implications to the Prosperity Gospel?


The Prosperity Gospel assumes that all people have the power and freedom to choose their way out of poverty.  According to my interpretation of the Book of Mormon, this is incorrect.  The only people who would have that power are those who are specifically taught knowledge from the Holy Ghost relevant to economics; and the only people with "freedom" would be those who use that knowledge appropriately and are made free through the Great Mediator, Jesus.

Does God in the Book of Mormon reveal economic knowledge, and thus grant the possibility of 'freedom' from economic forces, like poverty?

Sort of.  He does reveal knowledge of right and wrong in economic situations - which is a large part of what this entire series is about - however He distributes the economic rewards for righteous economics through the society, requiring those who have more to share with those who have less.

As was explained in the article on prosperity and the economics of wealth, sometimes certain types of righteousness can lead a society to wealth, including industriousness and an ethic of equality and sharing, but wealth is not distributed to individuals according to righteousness.

This is why God repeatedly tells his people to share their resources, and why He is so angry and the 'iniquity and abomination' of inequality.  God's solution to poverty was never to cure individuals of their poverty independently by their following the gospel, but to cure it socially by a whole society following the gospel.  His people enter into the gospel and in doing so covenant to care for the poor, they are redeemed and 'made free' in part because the covenants and commandments require the society to correct poverty, or to 'free' people from poverty.

And for individuals?  There is never a time when prophets in the Book of Mormon teach the poor gospel principles to individually cure them of their poverty.  Never.  There are times when laziness and idolatry are railed against, because those qualities are spiritually degrading, but as I discuss in this supplementary article, discussions on laziness are not prescriptions for inequality, and certainly are not directed towards the poor.


This was a long article, so be sure to post any questions you have.  Also take a look at the next several articles on Accountability and Economics, Jesus and King Benjamin on Accountability, Self-Reliance, and The Gospel and the Free Lunch, each which will continue aspects of this discussion.