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

Wealth and the Rich

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.

At the beginning of this chapter, I introduced the pseudo-Christian concept of the 'prosperity gospel' and other related ideas, which assert, among other things, that wealth is a reward for righteous living, and furthermore that wealth is a worthy and righteous pursuit.  The Book of Mormon not only challenges these assertions, but paints a worldview of wealth and the rich which may surprise you (unless you have studied Jesus in the New Testament, then it is not so surprising).

'Wo Unto the Rich'

As this subheading suggests, Book of Mormon teachings are at times not kind to those who are rich - in fact, there is never a time when the rich are shown in a positive light.  Among the clearest examples of this is 2 Nephi 9:

"30 But wo unto the rich, who are rich as to the things of the world.  For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god.  And behold, their treasure shall perish with them also."   ...

"42 And whoso knocketh, to him will he open; and the wise, and the learned, and they that are rich, who are puffed up because of their learning, and their wisdom, and their riches - yea, they are they whom he despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them."

So why does Jacob in this chapter say 'wo unto the rich', and that the rich are whom God 'despiseth'?

First, because their hearts are upon their treasures, instead of on God, and obviously not on their fellow human beings around them.

This is a serious sin - specifically an iniquity - in the eyes of a God whose first commandment is to have no other gods before Him.  In this case, the consequence for breaking this first commandment is that the individual no longer trusts the Lord, and so He does not 'open up to them' - in other words He does not give them the things in life that actually have value: knowledge, peace, and joy that comes only from serving others.

The second reason that the rich are despised by God is because it is the rich who come to despise the poor and persecute the meek.

Despising and persecuting the poor come in two main forms in Book of Mormon history, withholding resources from the poor, and attacking their character.

During the pride cycle of Helaman 3 and 4, the wickedness of the people is identified in 4:12:

4:12  And it was because of the pride of their hearts, because of their exceeding riches, yea, it was because of their oppression to the poor, withholding their food from the hungry, withholding their clothing from the naked...

 Another example, Alma's address to Zarahemla following the pride cycle of Alma 4:

5:55 Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them?

Persecutions and character attacks on the poor can be found throughout the Book of Mormon, but is best evidenced by the Zoramites of Alma 31-35, who establish a society separate from the Nephites entirely built on attacking and taking advantage of the poor.  Their religion claims that its members were wonderful and elect, but the poor are barred from entering because they are too dirty.  The distinction between the two groups is just religious fabrication - a sin compounded by the fact that it is the poor who had been manipulated into building the very synagogues the priestcrafts are preached in.

And why do the rich come to 'despise the poor'?

Proximately because of pride.  The rich compare themselves to poor, in an attempt to buoy their own self esteem, and in the comparison come to despise them, to see and hate their differences and faults.

Ultimately, though, whether cognizant of this process or not, the rich hate the poor because the Gospel requires the rich to give of their substance to the poor, as Jacob says so that the poor "may be rich like unto you" (Jacob 2:17), and the thought of losing wealth to other people causes the rich to hate the beneficiaries of such a gospel message.  This is the heart of the word envy, which we have dedicated an article towards.

This pride, hate, and envy boil to the point of identifying character flaws, justifying inequality, and finally, twisting the requirements of the gospel so that there is no longer an obligation to economically tend to the poor.  This process is at the heart of everything that is wrong with priestcrafts.

Wealth as Spiritually Precarious 

In addition to critiquing the rich for their iniquities, the Book of Mormon also identifies the source of their wickedness - the wealth itself.  Consider Helaman 12:

"2 Yea, and we may see at the very time when [God] doth prosper his people, yea, in the increase of their fields, their flocks and their herds, and in gold, and in silver, and in all manner of precious things of every kind and art... yea, and in fine, doing all things for the welfare and happiness of his people; yea, then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One - yea, and this because of their ease, and their exceedingly great prosperity.

"3 And thus we see that except the Lord doth chasten his people with many afflictions, yea, except he doth visit them with death and with terror, and with famine and with all manner of pestilence, they will not remember him.

"4 O how foolish, and how vain, and how evil, and devilish, and how quick to do iniquity, and how slow to do good, are the children of men..."

Before we discuss the merits of this passage it is useful to point out that this is Mormon speaking, and having seen the complete destruction of his people he is speaking negatively, allegorically, and with some exaggeration.

The Lord does not actually bring terror, and death, and famine to people just because they don't remember him - those things are a natural part of life.  Similarly, the Lord also doesn't "do all things for the welfare and happiness of his people", but it is clear from the rest of the Book of Mormon that we have to do quite a lot for our own welfare - and not everything is provided for us.  Finally, we have already shown in the What is Prosperity and Economics of Wealth that wealth and prosperity is more complicated than simply 'it came from God'.

Instead, the Lord assists his people in making choices that will lead to welfare and happiness.  He comforts those who in tragedy turn to him.  He cares for the welfare of His people, and provides for their needs - but He does so through social means by commanding his people to give, and inspiring leaders to establish laws promoting 'equity and justice', rather than a direct bestowal of wealth.  The passage is an exaggeration to illustrate a point.

And that point is that wealth is dangerous.  Having wealth makes life much easier, and this ease can lead people to turn away from God.  Having turned away from God one also naturally turns away from compassion and humility, leading to the character flaws of the rich described in the first section.

On the other hand, daily challenges and tragedies alike can lead one to turn to God, and thus cultivate compassion and humility, among other traits.  Ultimately, material struggles are often the very conditions which best promote humility and gospel acceptance, like the poor of the Zoramites who were the only ones humble enough to listen to Alma's message.

Would the God of the Book of Mormon curse an individual with the spiritual precariousness of wealth?  To be sure, he is concerned about the economic welfare of his people, but as we previously discussed he addresses the economic welfare of individuals through social wealth and commandments to share resources.  In this way, He can allow wealth, while still cultivating humility and charity.

But would this God directly grant an individual riches, and see His children embody the very petty selfishness and iniquity which He despises most?  No, it does not seem that He would.

Economics of Wealth

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.

As we discussed previously, the Book of Mormon does not advocate the 'prosperity gospel' - a foolish belief that suggests that God is the origin of all wealth, and therefore any discussion on economic and social solutions to inequality is irrelevant because God ultimately willed the inequality.

This article will look closely at how the Nephites become wealthy in the Book of Mormon, and what role that God and personal righteousness played in that process.

There is no evidence in the Book of Mormon of wealth being distributed in any way other than through the rules of economics.  The book reveals that the when the Nephites are righteous, then in general they are blessed with wealth, but it is not a direct godly bestowal, but a more or less an indirect consequence of being righteous, because sometimes being righteous causes economic growth.

Not all types of righteousness generates wealth - only righteousness which naturally leads to wealth.  For example, some righteous, and also economically productive, qualities include 'industriousness' (hard work), fellowship and trade with other people, family (and therefore population) expansion, sharing resources with the poor, and a society which shuns iniquity and inequality through culture, laws, and government which ensure justice and equity. 

This history lesson from the Nephite society mainly applies to the society as a whole, and not necessarily the individual.  Just because the Nephites become wealthy through certain types of righteousness (or wickedness for that matter) does not mean that every righteous individual also become wealthy, or that economic gains are distributed according to the degree of righteousness.  Whenever the people became wealthy in the Book of Mormon there are always still poor to take care of.

Furthermore, there is never a time in the book when the narrator points out inequality between the rich and the poor and explains that the rich were the more righteous individuals of the people.  Nor is there a time when a wealthy individual is pointed out, and his righteousness praised. 

Lets take a look at what I mean by certain types of righteousness leading to wealth:

Equality and Justice through Culture, Laws, and Religion

The most potent form of righteousness which leads to wealth in the Book of Mormon, and the one to receive the most detail, is a society which enshrines equity and justice.

The best example of this is Alma 1, where in the beginning of the chapter the people are met with a wicked man named Nehor who seeks to become rich and popular by establishing his own church through lies, false doctrines, and even murder - a process referred to as priestcraft.  Nehor is punished for his crimes, and laws are established to limit those who would become rich through deceiving the people.  Freedom of belief remains protected by the law, so long as those beliefs do not lead to iniquity, like deceiving the people with priestcrafts, or robbing and plundering - these are still punished, even if they are inspired by religion.

In addition to establishing laws, the priests and teachers of Alma 1 combat the Order of Nehor through preaching a doctrine of humility and equality, and teach the gospel without price and without esteeming themselves above their hearers.  At the center of the Gospel they share is a strong ethic to assist the poor and needy.

With these qualities in mind, consider the next verses in Alma 1:

29 And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need...

 30 And thus, in their prosperous circumstances, they did not send away any who were naked, or that were hungry... and they did not set their hearts upon riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need.

31 And thus they did prosper and become far more wealthy than those who did not belong to their church.

Yes the people of the church were righteous and became very wealthy, but the type of righteousness which led to this generation of wealth was equality - in law and in moral discourse.  It was treating others equally and sharing resources long before they became wealthy, and continuing afterwards.  Equity pays with economic growth.

When the church in general became wealthy there were still members of the church who were righteous and also in poverty, which is why the church still had poor to take care of even when they became wealthy.  Six years later in Alma 4 personal righteousness and great amounts of wealth did not eliminate poverty, and there were poor within and without the church.

Public wealth generation through equity and justice also has the added benefit of not leading to immediate pride.  The people of the Book of Mormon frequently became wealthy and unequal, because even when everyone is righteous there are still some that end up rich and poor, because wealth is not distributed according to righteousness. Notwithstanding the inequality, the people of Alma 1 still maintain their humility and care for the poor.

Unfortunately, the peace and humility only lasts for six years; a tragedy, but it is six years longer than any other period of wealth inequality.  Their full story is in the article on the Pride Cycle.


There are other instances in the Book of Mormon where good laws, good political leaders, and a strong civil society is linked to wealth generation.  Consider 3 Nephi 6 and Helaman 3.

In the chapters previous to 3 Nephi 6, the Gadianton Robbers nearly destroy the righteous, but the righteous overcome by coming together, sharing resources, and waiting out the siege on their city.  Gadianton is defeated through a morality of equality.

Then, in chapter 6, good political and military leaders establish peace in the land by forming laws "according to equity and justice" (v. 4); the same leaders also oversee the rebuilding of economic infrastructure, or the old cities and highways.  It works, and the people become very wealthy.

In Helaman 3, good leaders similarly are said to establish laws "according to equity and justice", which also leads to wealth.  Laws which promote equity and justice are requisite for a society to be considered righteous in the Book of Mormon.

More on these laws promoting 'equity and justice' in the future when we discuss solutions to inequality.

Another example is the entire book of Ether, with forever tug-a-wars between iniquitous kings who used their positions to steal wealth from the people.  During the few times that righteous kings reigned, and the people were not burdened by iniquity, the people prospered.   See Ether 6:28; 7:19; 9:16; and chapter 10.

One final example is 4 Nephi.  This chapter covers the nearly 300 span of history after the coming of Jesus Christ to the Nephites.  When he came he instituted an economic system where people have "all things in common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift" (3).  Because the people are economically one, they are also socially and spiritually one, without any strife, contention, or sin among them (v. 15-18). 

The people keep this economic system, rebuild their cities and roads, and then prosper greatly, and share in their prosperity for 200 years.  Then, tragically they stop sharing their resources and immediately the pride cycle begins again.

More details to 4 Nephi are addressed in Twilight of the Nephites.

Trade, Specialization, Industriousness, and Population Growth

Let's take a look at other times the Book of Mormon points out qualities which led to wealth generation.

Industriousness - 2 Nephi 5:7, Mosiah 23:5, Alma 23:18, Ether 10:22

Industriousness, hard work, and provident living - which I have written an article dedicated towards - are some of many characteristics of a righteous people, and they also happen to create wealth.   Not every time the people are described as righteous in the book does it also say they were industrious; not every time the book says the people are industrious does it also say that they became wealthy, but the two are frequently connected.

Remember though that these are qualities of a society - in other words when the people as a whole are industrious then wealth is generated, but that does not mean that every individual needed to be industrious to become wealthy, or that when wealth came to the society that it was distributed among the more industrious.

Positive wealth in the Book of Mormon is exclusively social wealth, as I covered in the article on What is Prosperity?

We also return to this concept of industriousness later in the article on Self-Reliance.

Trade, Specialization, Population Growth, and Infrastructure - 2 Nephi 5:11-13, Mosiah 9:9; 10:4-5; 23:5; 21:16; 24:7 (trade, but not righteousness); 27:5-7; Alma 23:18; 50:18; Helaman 6:7-13; 11:20; 12:2; Ether 9:12; 4 Nephi 1:45-46 (trade, but not righteousness) 

Trade, specialization, population growth, and infrastructure investments are probably not the first attributes people would consider under the mantle of a "righteous" society, but more or less morally neutral qualities.  And yet, as the list above attests, these are frequent reasons that the people became wealthy or rich.

And that is because these qualities naturally lead to economic growth.  God didn't bestow wealth on people in these circumstances as some reward for righteousness, it just happened.

In the case of Mosiah 24:7 and 4 Nephi 1:45-46 the people doing the trading, and raking in the riches, are decidedly wicked.  So much for the prosperity gospel - why would God reward riches to the wicked?

It is also important to note that when the people become wealthy through these morally neutral means they are more quick to abandon the poor, justify inequality, and to commit other iniquities - making this wealth a quick initiator of pride cycles.

What Does this Mean for the Prosperity Gospel?

Let's just reiterate that the Book of Mormon does not teach the prosperity gospel.  While in the book God does prosper righteous societies, it is not a direct bestowal of riches, and certainly not a distribution of wealth according to the degree of righteousness, but more of a natural reward as some righteous qualities which also create economic growth.

Qualities which are both considered righteous and promote economic growth include: laws and culture promoting economic justice and equity, assisting the poor, and being industrious.  Qualities which are generally considered morally neutral can also promote economic growth including: building and expanding economic infrastructure, and trade, specialization, and population expansion.

Sometimes the wicked societies can become the rich ones, but often the righteous ones do.  But this is a description of a society, and has little bearing on individual wealth gain.

The benefits from wealth generation are not distributed according to righteousness.  An individual may be righteous, and indeed exemplify the vary same qualities that make Nephite society rich, but may or may not become wealthy themselves.

And there is no expectation in the Book of Mormon that every righteous individual will become wealthy, which is why changing the behavior of the poor is never a solution any moral leader in the book proposes.  Instead, it is religiously, socially, and at times legally expected that wealth in prosperous times - both individual and public wealth - should be used to meet the needs and wants of those who have less. 

When these needs are not met in the book, thereby exasperating inequality, the people are described as prideful and persecuting the poor - discussed more closely in pride cycles.  

Beginning to Apply the Historical Narrative

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.
Table of Contents

The historical narrative of the Book of Mormon contains a powerful message about the dangers of economic inequality, and also has many similarities to patterns of inequality today.  This article will be focused on the general message the book has about inequality, and how the book offers new ways of looking at the present.

This article will apply material in the Book of Mormon from these previous articles:
Understanding Inequality in the Book of Mormon Pt. I
Understanding Inequality in the Book of Mormon Pt. II
The Pride Cycle Pt. I
The Pride Cycle Pt. II
Twilight of the Nephites and Conclusions

Some Notes on Applying the Book of Mormon

Most of the articles which I would like to write about applying the Book of Mormon message about inequality will require the full material of this series.  However, I think it would be helpful and interesting to introduce some potential applications now, using a few of the articles that have already been posted.

Before I do so, let me share the philosophy which I will use in applying this book.

Book of Mormon as a Scriptural Allegory

The Book of Mormon is an allegory - or a complex story from which one can derive hidden and applicable meaning.

Allegories are stories with settings that can differ wildly from the setting of the application.  It is understood that most of the details in an allegory are supportive, while only some of the details have similarities to the present, and thus can be used to create meaning and applications. 

The meaning that is derived from allegories is up to the interpreter.  There is generally no right or wrong way to apply allegories - their interpretations are founded by the creativity and persuasiveness of the interpreter.

Since allegories do not often produce one unified official message, they can be frustrating.  Complex allegories, can even be used to create and defend completely opposite conclusions, with the right creativity.  The only way to really create a 'right' or unified interpretation of an allegory is to simply convince everyone that an application is correct.

In addition to being an allegory, the Book of Mormon is also scripture, which complicates the application process a little. There can be a zeal with scriptural allegories to assume that every aspect of the scripture must be applied, because the scripture is true.  I think this is an error, and will not be my philosophy in applying the Book of Mormon content on inequality.

For example, in Alma 51 Captain Moroni executes everyone who refuses to take up arms to defend their country.  I think we can all agree that this detail should not be emulated in the present.

But there are many details in the Book of Mormon about inequality that do deserve discussion, and perhaps emulation.  But we will approach applying the Book of Mormon as an allegory with many potential applications, rather than an authoritative treatise on economics.  This means that every application that I will write are potential applications, and open of course to any of your own interpretations and insights.  If you see me write an application which you believe is economically wrong, religiously heretical, or logically flawed, then share your thoughts.

You may remember from the introduction to this series that I stated that I believe political opinions about economics and social life should be founded on facts and observations that everyone can share, and not only on religious belief.   I stand by that.  We should not initiate some new progressive policy only because that policy was used in the Book of Mormon.

But the Book of Mormon is a powerful allegory that can be used to see the world in a different way, or to illustrate a topic that can also be founded outside of the scripture.  Economics and inequality are topics which, as concerned citizens, we should have political opinions on, and are also topics which are addressed powerfully in the Book of Mormon allegory.

The Book of Mormon on General Inequality

With the above thoughts in mind, let's dig right in to some potential applications.  Let me know your thoughts on these.

The Evils and "Abomination" of Iniquity and Inequality

As we discussed in Understanding Inequality in the Book of Mormon Pt. I and Pt. II, the God of the Book of Mormon is most often concerned with immoral actions that affect social, and especially economic, justice and life.  This kind of immorality even has its own word, 'iniquity', which is used far more often than any other word describing wickedness.  This God views iniquity, and the economic inequality such actions cause, as 'abomination'.

Throughout the history of the Book of Mormon, the people frequently fall into patterns of inequality, leading to all sorts of social and economic problems.  Because of this, the God in this book instructs his prophets, priests, and all good people to act against inequality, and to address the needs and wants of the poor as a necessary part of his Gospel.

Considering these aspects, what do you think of these questions and statements?

• Why does the God of mainstream Christianity differ so much from the God of the Book of Mormon?  Why does iniquity, social injustice, and inequality rank so low in sins which are talked about in modern Christian discourse, or even just modern cultural discourse? This needs to change, and the Book of Mormon provides a lot of content which can be discussed.

• Religion played a major role in confronting iniquity, injustice, and inequality in the Book of Mormon.  American religion today, with some exceptions, has either shied away from opinions on economics and inequality because the topics are too political, or has embraced inequality, injustice, and even iniquity as necessary, unavoidable, or righteous.  This is in error, and could even be considered a priestcraft.

• Using the Book of Mormon, I would argue that the most socially destructive type of wickedness is iniquity - or social injustices which create inequities.  As concerned citizens, and as moral people, our concern about iniquities today should rank higher than our concern for sexual immoralities on the social stage, including the high profile, low utility, debate on homosexual marriage.  By obsessing with sexual sins we are missing much more dangerous economic sins.
• Consider Robert Reich's similar argument
 

Cycles of Inequality

The people in the Book of Mormon experienced many cycles of wealth inequality.  This inequality led to pride, the persecution of the poor, serious social problems, and the creation of inequities in education and justice.  The church of God, and the government of the people, were created in large part to combat economic inequities, and actively pursued this cause.

At times, inequality was orchestrated by a greedy few - ideologically orchestrated in the form of priestcrafts, and criminally orchestrated in the form of secret combinations and dissenters.  Their activities created severe inequities in wealth, political power, and justice, in addition to eventual economic recession.

When economic inequalities were eliminated in 4 Nephi, the social problems and inequities which had existed before were also eliminated.  In addition, other types of immorality, which had festered in times of economic inequality, were also eliminated.  Once economic inequities returned, so to do many social problems and immorality, as well as the devastating effects of organized inequality.

With these insights in mind, consider these items:

• The cycles of inequality described in the Book of Mormon have many similarities to cycles of inequality today.

In the U.S., economic inequality today has many similarities to the "gilded age" of America's late 19th and early 20th centuries.  During the gilded age and today, the consequences of inequality were and are serious social problems, money and power concentrated in the hands of a (often secret) few, ideologies that justify inequality and vilify the poor, inequities in education and justice, and economic recession (especially the "great depression" and the "great recession"). 

Does this sound a little like the patterns in the Book of Mormon?

• In the Book of Mormon, the poor were persecuted because the rich became prideful, came to hate the poor, envy them, and to believe in ideologies which vilified the poor, while exonerating the rich.  This process also created strife, contentions, and malice among the people.  These same terms and process can and should be used to describe today in religious discourse.  Furthermore, like in the Book of Mormon, the social, political, criminal, and racial contentions of today also have roots in economic inequality. 

• The people of the Book of Mormon use their church and their government together to combat inequality (we will cover more details how they did this in a later sub-series), and doing so was a primary focus of both organizations.  Many today argue that the government has no business correcting economic inequalities and social injustices.  I believe this is opposite of the Book of Mormon message.

What are your thoughts?

A Note on Envy

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.


The dark emotion of 'envy' is mention several times in the Book of Mormon associated with intense periods of inequality, or pride cycles.  In the second article on pride I mentioned that envy is difficult to understand in the Book of Mormon because there are few details associated with the word.  Furthermore, I suggested that if we use modern nuances to the word 'envy' we could misunderstand the Book of Mormon message.  Let's take a look at what clues are offered for this word.

What is Envy?  And What Does it Have to do With Inequality?

It is easy to use the logic of today and conclude that the 'envy' or 'envyings' referred to during periods of inequality is describing the envy of the poor for the material wealth of the rich.   However, there is no evidence to suggest that this is the case.  For example, the poor are never described as the ones who are envious.  In fact, there is only one time when a specific example of envy is given in the Book of Mormon.

In 2 Nephi 26 and 28, Nephi prophesies that our day will be full of many churches which will "grind upon the face of the poor" (26:20), will "cause envyings, strifes, and malice" (26:21), and will "rob the poor" (28:13).  These prophesies are referring to organizations in our time that will promote priestcrafts - or religiously-based ideologies which justify inequality and vilify the poor, and thus "grind upon" their faces, and "rob" them of resources which should be given to them.

At the end of the Book of Mormon, a prophet named Mormon is reflecting on these earlier prophesies predicting a day of wealthy church leaders persecuting the poor, and then offers his own insights about churches and priestcraft in our day:

Mormon 8:28 Yea, it shall come in a day when the power of God shall be denied, and churches become defiled and be lifted up in the pride of their hearts; yea, even in a day when leaders of churches and teachers shall rise in the pride of their hearts, even to the envying of them who belong to their churches.

This is not an envying of poor to the rich - it is quite the opposite.  This is describing wealthy practitioners of priestcraft who rob the poor, and "grind" their faces, even those who belong to their churches, only to then envy them.

Why would people do that?  Why would someone envy people who have nothing, particularly if they have nothing because of your own craft?  It is an illogical emotion - but one that has modern examples.

Have you ever seen someone, who has had their school tuition paid for by their wealthy parents, then complain about the scholarships and grants given to students of poor and/or minority families?

Have you ever seen a wealthy individual - who has been privileged to never be poor their entire life - complaining about the meager aid given by governments and charities to the poor?  And then demand that such aid be accompanied with work and merit, or else be rescinded?

Have you heard people who have paid their way through school when it was easier to do so express outrage that other people could receive free tuition in the future?

Have you ever felt annoyance at the thought of any advantage another person has received which you haven't, even though you are doing fine yourself?

This is envy.

In each of these examples, the advantaged individuals perceive an injustice being done to them because they have not received the same treatment, when in reality the aid granted to the disadvantaged are designed to make things just.   Justice and equity are not brought about by equal treatment, because everyone's conditions are not equal. 

For the Nephites, a society which administered relief to the poor according not only to needs but also wants, it may have been very tempting for the advantaged to feel envious at the aid which others received, even if that aid was simply designed to facilitate life, righteousness, justice, and equity.  This envy may have led the people to quickly believe and support priestcrafts, which justified inequality and vilified the poor, because it is easier to believe that your wealth is warranted over others, and to believe that the poor have caused their own torment, then to watch others receive benefits which you have not received.

Again, there are few details in the Book of Mormon about what 'envyings, strifes, and malice' means, but considering how the rich are almost always the audience of such lectures then this is the type of envying that I imagine.

The Pride Cycle

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.

The Classic Pride Cycle

Anyone who has studied the Book of Mormon can attest to the oft repeated cycle of God's people, the 'Nephites', who are righteous for a time, become prideful and wicked, and then are punished by God until they become righteous again.  As pride is an oft repeated theme in every circumstance, the pattern is often referred to as the "Pride Cycle", and is frequently used to warn against the dangers of pride in church talks and lessons.

In those lessons this kind of graphic is often used:

This graphic is organized in such a way as to make it easy to apply to one's personal life.  It warns that prosperity - or having things easy in life - can lead one to forget God, and feelings of entitlement to the actually unnatural flow of blessings.  The antidote is humility which allows oneself to reconnect with God, and root out damaging pride from one's heart.

As applicable as this graphic and lesson are to modern life, it is not an accurate portrayal of events in the Book of Mormon narrative.  So let's look at what the narrative really describes.

Inequality, not Prosperity, initiates 'Pride Cycles'

Pride and entitlement can certainly form with an easy life, but what triggers the Nephites' problems is not prosperity, but inequality.  In every reported instance of 'pride', and its consequences among the Nephites what first occurs is a sharp divide between the rich and poor.  Some people may indeed be prospering, but the prosperity is not equally distributed.

Once inequality begins it is then that "pride" is identified as the sin of the Nephites.  But is this the same "pride" that we use today?  Is it hubris, a feeling of self-importance, comparing oneself to others in order to illustrate superiority?  Yes it is referring to these things, but in a very specific context.

Pride in the Book of Mormon refers to  the feeling among the rich during times of economic inequality that they should be richer than those around them.  It is living in an unequal world, not acting to correct it, and then swelling with emotional justification for the iniquity that you commit.

Pride is happily living in inequality, and it is among the most hated iniquities by God mentioned in the Book of Mormon.

Pride is Manifested through the Persecution of the Poor

Pride becomes significant in the Book of Mormon narrative when there are outward and social manifestations of that pride.  Most often this happens with the rich no longer giving resources to the poor, and also developing a disdain and harassing the poor - all of which are described as 'persecuting' the the poor.

In future articles you will see that the persecution of the poor expands beyond simple disdain and withholding resources, to individuals who twist the religion, cultural beliefs, and laws of the land to ensure that the poor receive less and less, while a minority receives more and more.  This process is called priestcraft, and it is organized by secret combinations.

All these persecutions happen in part because of the hubris of personal pride, but also because the rich are no longer emotionally and spiritually connected to those around them, and can no longer empathize with the poor.  Deep down they know that their religion requires them to assist the poor, but they do not want to part with their resources because they have "set their hearts upon them", and so they come to hate the poor.

2 Nephi 9:30 - But wo unto the rich, who are rich as to the things of the world.  For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god.  And behold, their treasure shall perish with them also.

Examples of Inequality and Persecution

In short, pride is not really the central feature or central sin of the 'Pride Cycle', its simply a consequence - the important features are the inequality an its concomitant persecution of the poor.  Furthermore, as you will see it is 'iniquity' and 'abomination' to the Nephites that there be wealth inequality among them without any action to correct the inequality; and it is an even greater iniquity to persecute the poor.

Alma 4

In this chapter, the society has been wealthy and unequal for six years, but have managed to be so without persecuting the poor - a feat that we will touch on further in a future article.  Unfortunately, the conditions leading to the magnanimity of the people do not last beyond the six years:

6 And it came to pass in the eight year... that the people of the church began to wax proud, because of their exceeding riches...

The High Priest Alma and his teachers see the wickedness of the people.

8 For they saw and beheld with great sorrow that the people of the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the world, that they began to be scornful, one towards another, and they began to persecute those that did not believe according to their own will and pleasure.  
...
12 Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst. ...

15 .... and [Alma] seeing all their inequality, began to be very sorrowful; nevertheless the Spirit of the Lord did not fail him.

The next twelve chapters include Alma's work among the Nephite people from city to city by preaching the gospel.  He preaches that they should humble themselves, and remove pride from their hearts - but more importantly he works to correct inequalities by preaching that the wealthy should share their resources.

Jacob 2

In this chapter Jacob is lecturing the first generation of Nephites concerning their wickedness:

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 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 condemeth you, and if ye persist in these things his judgments must speedily come unto you.   ...

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.   ...

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...

Helaman 4

At the end of Helaman 3, the commentator Mormon notes that the Nephites become very wealthy and prideful.  Then, at the beginning of chapter 4 this wealth leads to contentions among the people, so much that dissenters leave the Nephites and join their sworn enemies the Lamanites and cause a war and terrible bloodshed:

11 Now this great loss of the Nephites, and the great slaughter which was among them, would not have happened had it not been for their wickedness and their abomination which was among them; yea, and it was among those also who professed to belong to the church of God.

12 And it was because of the pride of their hearts, because of their exceeding riches, yea, it was because of their oppression to the poor, withholding their food from the hungry, withholding their clothing from the naked, and smiting their humble brethren upon the cheek...   

Mormon then lists a wave of additional wickedness that came as a result of inequality and oppression of the poor, including lying, stealing, murdering, adultery, etc.  But their main 'wickedness and abomination' was their pride, manifested in their oppression of the poor.

Conclusions

Alma 4, Jacob 2, and Helaman 4 are three of many chapters which include some iteration of this pride cycle.  A full study reveals that, as a society, the Nephites' primary wickedness is economic inequality, and the pride, persecutions, and other wickedness accompanying with it.  Inequality is a central theme in every instance of pride and destruction, and there is never a time when inequality exists for any significant period of time which does not also lead to other wickedness and destruction.

In the end, the Nephite people fall because they are unequal, they do not act to correct it, and eventually in their inequality they persecute the poor and humble.  This is their pride.

As you will see, as the Nephite version of pride is so entwined with inequality that humility alone is insufficient as a remedy.  The Nephites learn that in order to resolve their problems they need to address more than just the pride - they learn to address the inequality.

In the next article we will continue to discuss the details of the pride cycles, including its consequences.  I will also include a list of all the chapters containing some iteration of the pride cycle.

Chapters Containing the Some Iteration of the Pride Cycle

Jacob 2
Mosiah 11 
Mosiah 24
Alma 1
Alma 4
Alma 45
Alma 62 
Helaman 3-4
Helaman 6-7
Helaman 13
3 Nephi 6
4 Nephi
Ether 10


What Does the Book of Mormon Say About Inequality - Table of Contents