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.

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.

Jesus and King Benjamin on Accountability

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.

In the last article about accountability, I spent the majority of the article attempting to use the Book of Mormon to answer the question of who is accountable for poverty and inequality - is it the poor, or is it society?  While there is some interesting content in the Book of Mormon regarding this question, and a clear case against the prosperity gospel, the more potent argument the book gives to this debate is that determining accountability is irrelevant.

The Book of Mormon message is clear - do not judge others, and certainly do not change your charity because of your judgment of others.

Jesus

In 3 Nephi 13 & 14, Jesus iterates his Sermon on the Mount, which he gave to the Israelites during his ministry, to the Nephites.  In ch. 14, he lectures the Nephites on judging others:

1 And now it came to pass that when Jesus had spoken these words he turned again to the multitude, and did open his mouth unto them again, saying: Verily, verily, I say unto you, Judge not, that ye be not judged.

 2 For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.

 3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?

 4 Or how wilt thou say to thy brother: Let me pull the mote out of thine eye—and behold, a beam is in thine own eye?

 5 Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brother’s eye.

It doesn't matter if our judgment is right, we are simply told not to judge.

Jesus was speaking to the average person with this statement - we are to suspend our judgment, and reach out in charity and love to assist those around us.  In Nephite society there were of course times when it was appropriate to judge - for example government leaders who were literally elected as 'judges', and religious leaders, both of whom had to make difficult judgments at times to best serve the Nephite community.

But for the most part, the Nephites were being told to put away their pride, their envy, and their inequality, and to honor the name of Christ by reaching out in love to others, including the requirement to share their resources to those less fortunate.

King Benjamin

Second only to the Sermon on the Mount, King Benjamin's address in Mosiah 2-5 is one of the most powerful discourses on the Gospel in the Book of Mormon.

After teaching the people about the Gospel of Jesus, and the opportunity of the people to repent and to 'receive a remission of sins', he instructs the people how they are to retain the forgiveness of sins which they have received - by treated others with kindness.

Benjamin lists several features of a civil society, including living peaceably with neighbors, teaching and caring for children, and of course administering substance to those that stand in need.  He then gives a warning to those who would withhold their assistance because they judge the poor.

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? ...

 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.

Benjamin clearly states that those who have will be under condemnation if they do not give to those who have not.  And to not give because you think that a the poverty of others is deserved is evil.

Benjamin continues with a warning to the poor - but it is not the type of warning that the prosperity gospel would give, by warning them that their own wickedness caused their poverty, but a reminder that they too should have the heart to give to others, even if they actually cannot.

 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.

Just to be sure that his message that giving to the poor is a requirement of the gospel was clear, Benjamin closes with this:

 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.