The Gospel and the Free Lunch

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.

This article in part is inspired by Hugh Nibley's "Work We Must, but the Lunch is Free", which is reflected in the title.  If you find this topic interesting, consider taking a look at his original article here.  If you are interested in a more full discource of the Gospel of Jesus Christ take a look here.


In the last several articles we have looked at what the Prosperity Gospel says, as well as related bad ideas, and how the Book of Mormon disputes their worldview.  Today I would like to instead construct a narrative of the Gospel using the Book of Mormon first, and then to contrast that with the modern views.

Principles of the Gospel

The Book of Mormon, more than any other religious scripture, is clear by what it means when it says "the Gospel of Jesus Christ".

The gospel, or doctrine, of Jesus Christ is summed up as:

1) the Atonement of Jesus Christ makes it possible for us to return to live with God again and find forgiveness for our sins

2) it eventually will correct all injustice, infirmities, and even death; and

3) we can have access to the healing grace of the Atonement through a) Faith in Jesus Christ, b) repentance of sins, c) entering into a covenant with God, including the covenant of Baptism, and d) receiving the Holy Ghost which leads to new faith and knowledge, and increases our capacity to be like Jesus.

There are many passages in the Book of Mormon that illustrate this pattern, but my favorites are Alma 7...

Alma 7:11 And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people.

12 And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.

13 Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me.

14 Now I say unto you that ye must repent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness.

15 Yea, I say unto you come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show unto your God that ye are willing to repent of your sins and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism.

16 And whosoever doeth this, and keepeth the commandments of God from thenceforth, the same will remember that I say unto him, yea, he will remember that I have said unto him, he shall have eternal life, according to the testimony of the Holy Spirit, which testifieth in me.

This atonement is intended to correct not only sins, but weaknesses, infirmities, and even death.

And the words of Jesus in 3 Nephi 27...

9 Verily I say unto you, that ye are built upon my gospel; therefore ye shall call whatsoever things ye do call, in my name; therefore if ye call upon the Father, for the church, if it be in my name the Father will hear you;

10 And if it so be that the church is built upon my gospel then will the Father show forth his own works in it.  ...

14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—

15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works. ...  

19 And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.

20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.

21 Verily, verily, I say unto you, this is my gospel...

These steps of the Gospel - faith, laying aside sin in repentance, promising to forsake sin through making covenants to keep the commandments (ie baptism), and receiving the Holy Ghost - apply to the new convert and seasoned believer alike, the desperate student and struggling addict, the innocent youth and remorseful convict.  To anyone and everyone.

Although any promise to do better is part of the process of the gospel, official covenants and ordinances are established as part of a church built on the gospel of Jesus Christ, and administered by his church, or the 'Kingdom of God'.  Baptism, the first ordinance, is the entrance into this kingdom, and requires a covenant to keep the commandments of God.

The covenants involved in the entrance of the church are designed to help facilitate members of the church in serving one another.  King Benjamin's people, upon following the above steps of the Gospel, covenant to provide for their children, and to never withhold their assistance to the poor (Mosiah 4-6); Alma's people similarly show their willingness to "mourn with those that mourn" and "comfort those that stand in need of comfort" and then covenant to keep the commandments of God (Mosiah 18); and finally, Alma's priests, upon entering the order of the priesthood, promise to teach the commandments of God to all people (Alma 13).

Likewise, the social laws which the people of the Book of Mormon covenant to keep and teach - the Laws of Moses, the laws of king Benjamin, and others - are also designed to encourage God's people to serve one another, detailed further in the articles on the Law of Moses and Iniquitous Kings.

Through the fulfillment of these covenants, and through the commandments being followed by the people of the church, the atonement of Jesus Christ in part is facilitated to the children of God by the children of God.  The gospel, repentance, and commandments are taught in the church, granting new agency, or the capacity for hearers to choose to follow the gospel; injustice and iniquity is done away with among believers; sickness and poverty are relieved with kindness and grace, with charity becoming the noblest Christ-like characteristic; and struggling sinners find solace, companionship, counsel, and social strength to have courage to walk in the gospel.

Every act of service is done through the grace of Christ and the sanctifying power of the Holy Ghost - strengthening both the one who receives the aid as well as the one who lends it.

Every act of service is offered without judgment and without price - following the magnanimous example of the Savior.  To lift oneself up in judgment of others, or to require compensation for religious services, is described as pride and priestcraft - which are among the most egregious of errors.

Although repentance, covenant keeping, and service are integral aspects of the Gospel, these are not required as payment for receiving the grace of Christ.  The salvation of Jesus is a free gift - purchased entirely and infinitely through the blood of the Creator.  Death is conquered for everyone, all men are brought back into the presence of God, the needs of all people are eventually met, infirmities are strengthened, Christ shall wipe the tears from all faces, and in the end save all the works of his hands.

But one can receive access to the power of the atonement by making covenants, keeping commandments, and participating in the related ordinances.  Obedience to the commandments, and service in keeping our covenants, are acts of love and gratitude for the remission of sins and receiving the enabling and ennobling power of the Atonement - and at the same time they are acts of reaching out to receive more of the atonement.  Obedience is not a payment for services - with the very ability to obey, love, and express gratitude themselves being gifts purchased through infinite blood. 

As members of the church serve, love, work, and obey, they do not do so to "pay back" the grace that received, or to "pay forward" for future blessings.  With each act of service and obedience hearts are opened up to more of the redeeming power of the atonement, and with more redeeming power the capacity and desire to help others also increases.  Spiritual needs are provided for through direct endowment from a Father in heaven, and through the service of covenant keeping and active members of His church.

There is no way to "catch up" or "pay back" the many blessings which are provided, and there was never intended to be a way.  It is for this reason King Benjamin describes his people as "children of God", but ultimately "unprofitable servants" (Mosiah 2).

One must work and serve, because it is the right thing to do, and because working and serving are the very acts that open one up to the Savior, but ultimately salvation is purchased for reasons unprovoked by such service, and spiritual needs are provided for because God loves us.  Salvation and any other spiritual needs are not at all contingent on whether or not it is somehow "earned" by the recipient, because the only way such blessings could possibly be earned is through the "merits, mercy, and grace of the Holy Messiah" (2 Nephi 2).

In the end, work we must but salvation is free.  Salvation is free, justice is free, and our very spiritual needs and blessings are free because of love.

What's this about a Free Lunch?

Now that we have laid the foundation for what the Gospel is, let's relate it back to our economic questions.

The economic elements of the Gospel of Jesus Christ are the same as the spiritual elements.  There does not seem to be the same separation between temporal (economic, mundane, etc.) and spiritual thought in the Book of Mormon as there are today.  Economic problems are spiritual problems, with inequality being one of the most serious spiritual problems to plague the people of the Book of Mormon - with it even being described as "iniquity and abomination".

The injustice experienced from unequal conditions, or from the iniquities (or actions which cause injustice) of other people, are among those errors in life which are corrected by the atonement.

In the eternities, the physical and emotional hurt, the missed opportunities, the bad habits (of the poor and especially of the rich), the hunger, the war, the pain, the death, and any other negative consequence brought about because of economic inequalities will be addressed appropriately for every individual through the Atonement.  Everything will be just in the end - wholly and completely.

However, part of that justice is meant to be meted out for the children of God by the children of God here in the present.  When people follow the teachings and commandments of God, particularly the special covenants joined while entering into or within the church, iniquity is done away with among members, the consequences of natural inequalities and the iniquities of those outside of the commandments are lessened, and temporal needs are met.

This is because the vast majority of the teachings, commandments, covenants in the Gospel according to the Book of Mormon have strong economic components.  The Law of Moses is largely an economic law, designed to mitigate inequality.  The laws and covenants of King Benjamin require the needs and wants of the poor to be met, without any withholding due to judgment of the lifestyle of the poor.  The preaching of the prophets and teachers of God are designed to bring down pride and to invite people to keep the commandments of God, while wise civil leaders establish and enforce laws which promote justice and equity.

Just as in the general gospel, in the economic side of the gospel, the commandments are followed not to pay back for previous heavenly or social assistance, or in hopes of future assistance, but because it is the right thing to do.  Economic commandments like giving to the poor, not judging the poor, establishing liberty, justice, and equity, and living a productive life - these are to be kept because they the right thing to do, not because they are requirements before receiving temporal blessings.   As people follow the commandments - to give to the poor (even the poor themselves), to work hard and improve (even the rich) - then the capacity to follow the commandments is increased, while envy, persecutions, judgments, injustice, and other iniquities are done away with.

In this way the gospel is brought about in the hearts of God's people.  Giving is the cure for envy, pride, contention, persecutions, and entitlement - such character flaws related to economics can be redeemed through the atonement when the covenants and commandments to give are met, and only when those covenants are met.  Although such traits can be forgiven, they cannot be taken away without both the blood of the Savior and the covenant to give and love.  Salvation ultimately comes through the the atonement, but the act of keeping the covenants opens ones heart up to the atonement.

Obeying the economic aspects of the Gospel - or any aspect of the Gospel - constitutes both acts of love or gratitude, as well as reaching out to receive more of the ennobling power of the Atonement.

Payment for services in helping the poor and needy are not sought after, such would be priestcraft.  The temporal needs of the poor are provided without any expectation of payment on their part - just as spiritual service and teachings are provided.  Hard work, thrift, and industriousness are taught, because they are spiritual principles - just as repentance and faith are taught - but these qualities are taught independent of the need to address economic problems, such as poverty and inequality.  They are not taught as solutions to inequality, and certainly not in the stead of the requirement to give to the poor.

The only solution provided for poverty in all of the Book of Mormon is for those who have to give to those who have not, as was detailed in the article on Self-Reliance and Entitlement.

All the temporal needs that are provided within the gospel are free, just as salvation is free.  It is a "free lunch", to use a phrase used in modern day economics and politics, as well as Hugh Nibley's treatise on the subject.

All should keep the commandments of God because it is the right thing to do, but in the end the lunch is free.

All should give to the poor with a pure heart, void of envy and persecutions, but regardless, temporal needs should be met out of love - and the lunch is free.

All should work hard and be industrious, because it is spiritually the right thing to do, but regardless, temporal needs should be met out of love - and the lunch is free.

In the pure Gospel, temporal needs should not distributed based on a degree of obedience to commandments, or by the degree of industriousness, hard work, or talents, but distributed based on need - without envy, persecutions, or any other negative feeling or judgment about that distribution.

Work we must, but the lunch is free.

This philosophy is at the heart of every sermon addressing inequality, iniquity, and poverty; it is central to every treatise on the Gospel of Jesus Christ.  And especially 2 Nephi 26:

25 Behold, doth he cry unto any, saying: Depart from me?  Behold, I say unto you, Nay; be he saith Come unto me all ye ends of the earth, buy milk and honey, without money and without price. ...

27-28 Hath he commanded any that they should not partake of his salvation?  Behold I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all men to repentance... all men are privileged the one like unto the other, and none are forbidden.

29 He commandeth that there shall be no priestcrafs; for, behold priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion.

30 Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all men should have charity, which charity is love.  And expect they should have charity they were nothing.  Wherefore, if they should have charity they would not suffer the laborer in Zion to perish.

31 But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish.

 Prosperity Gospel and Other Views on the 'Free Lunch'

Work we must, but the lunch is free.

The gospel according to the Book of Mormon provides a stark contrast to the economic view of the modern world.  The world says that there is no free lunch; that all needs can only be appropriately provided by work, and work alone, and anything else is ultimately theft.

The modern economy runs off of this theological foundation - there is no free lunch, and greed is the necessary lifeblood to keep the whole economic system running. 

My purpose in pointing out this contrast here is not necessarily to tear apart modern capitalism, and certainly not to advocate for some secular system that mimics the philosophy of the Book of Mormon, like Communism.  Say what you will about Capitalism, but it works, and for the most part it has worked relatively efficiently.

But what I will say is that a philosophy of "there is no free lunch" and "greed is good" and most other tenets of our modern economic philosophy are not the Gospel of Jesus Christ.

Free market enterprise, capitalism, entrepreneurship, etc. - all of which for the most part are good ideas - none of these principles are a part of the Gospel of Jesus Christ, and certainly not the Gospel according to the Book of Mormon.  To a certain extent they are even contrary to the Gospel of Jesus Christ, as they can at times exacerbate the very iniquities the gospel seeks to correct - namely inequality, envy, pride, persecutions, and other contentions and malice.

Ultimately, modern economic philosophies are an apostasy from the Gospel - an efficient perhaps, and arguably even necessary aberration, but nonetheless decidedly not the Gospel of Jesus Christ.

Any attempt to establish otherwise - suggesting that perhaps the Gospel of Jesus Christ does recommend that greed is good, or that there is no free lunch, is heresy.  And if the intent in trying to establish such heresy as part of the Gospel is to justify inequality and iniquity, or to provide reasoning for withholding resources to the poor, ultimately only to enrich the heretic, then it is also priestcraft.