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

Self-Reliance

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.


Modern discussions about poverty, inequality, welfare programs, and charitable giving often contain a concept which can come to dominate the conversation - self-reliance, or its religious equivalent provident living.  These terms describe the ability to provide for oneself, to be independent, and self-sufficient.  The goal of self-reliance is central to most government and non-profit programs that provide some sort of aid to people in need, including several of the programs that I work for.

Unlike some elements of the prosperity gospel and related modern ideas which we have talked about, Self-Reliance is not necessarily against the teachings of the Book of Mormon.  Being self-sufficient, both in temporal and spiritual matters, is an important spiritual virtue, sometimes referred to in the book as being "industrious", and helping others to become this way is an act of charity.  And of course, the self-sufficiency of a population is also integral of economic growth in a capitalist society, and in ensuring a small and efficient government.

However, there are times when the idea of self-reliance can be misapplied - leading to misunderstandings about the gospel according to the Book of Mormon, or even direct priestcraft (twisting the gospel to become rich or famous, or to justify inequality).

So let's take a look at how the Book of Mormon complements and contrasts the modern concept of Self-Reliance.

Industriousness

Although 'Self-Reliance' and 'Provident Living' are terms which are common in modern Christianity - especially among Mormons who run a website about the topic - these words do not specifically appear in the Book of Mormon.  One close concept however is the idea that the Lord's people should be 'industrious' - that they should work hard, especially in collaboration with others.

The term 'industrious' occurs only in 2 Nephi 5:17, Mosiah 23:5, Alma 23:18, and Ether 10:22.  In each usage the context is remarkably similar.  They all describe a righteous group of people with a good leader and who are working to begin a society anew.  The word is associated with hard work, collaboration, leadership, and covenant-keeping people.

For me the message is clear, God expects his people to work hard and to work well together.  Hard work and collaboration are part of what it means to be a righteous people; and hard work, and the trade and specialization that comes about because of collaboration, are also qualities that lead to wealth generation.  We looked at this process more closely in the article on Origins of Wealth. 

Being industrious has both a spiritual and temporal component - it relates to spiritual health and maturity, and it also can lead to economic growth.

As a spiritual issue, the passages above make it clear that work ethic and collaboration were certainly a part of the general consciousness of what it means to be a righteous person; however it doesn't seem like this spiritual characteristic has a lot of priority because in all the many sermons addressing wickedness and iniquity, industriousness, hard work, and self-reliance are not mentioned.  Priority instead is clearly placed on iniquities such as persecuting neighbors, economic inequality, priestcrafts, secret combinations, treatment of the poor, keeping the commandments, etc.

As a temporal issue, the passages above make it seem like authors Mormon and Moroni saw the connection between industriousness and wealth gain; however - and I want this to be very clear - never in the entire Book of Mormon is hard work suggested as a cure to poverty and inequality.  Never are the poor told that they simply need to work harder, and be more industrious.  Instead, in all of the dozens of instances and sermons addressing inequality the people are told over and over to put away their iniquities, persecutions, and priestcrafts, and to help those less fortunate.

When civil leaders are involved in addressing inequality and pride cycles, they too focus their efforts on punishing iniquities, fighting against secret combinations and secessionist movements, and establishing laws promoting equity and justice.  All of these items were covered in detail in the section on the historical narrative. 

Dependence and Independence

Another concept in the Book of Mormon that is similar to provident living or self-reliance are the general teachings regarding dependence and independence.

In some situations, the Book of Mormon is critical of individuals who are economically dependent on others.  At times, several groups including the Lamanites, dissenter groups, and the Gadianton Robbers, make their living off of stealing, robbing, and plundering, rather than through hard work and industry.  For example King Laman and his people, one of the iniquitous kings in the early stages of the Book of Mormon:

Mosiah 9:12 Now they were a lazy and an idolatrous people; therefore they were desirous to bring us into bondage, that they might glut themselves with the labors of our hands; yea, that they might feast themselves upon the flocks of our fields.

13 Therefore it came to pass that king Laman began to stir up his people that they should contend with my people; therefore there began to be wars and contentions in the land.

It should be noted however that the above passage was written directly by Zeniff of the Nephites, who was not a fan of the Lamanites.  Describing a whole people as 'lazy' and 'idolatrous' was probably not accurate, and likely a way to justify the hatred and warfare with the Lamanites.

Among God's people, civic and religious leaders were expected to provide for themselves, in addition to their volunteer service.  This included King Benjamin (Mosiah 2), King Mosiah (Mosiah 6), and the priests of Alma the Elder (Mosiah 18, although the priests still relied on the people for their support, they just were not to be paid for their service, but people were to give willingly to them).  They worked so as not to be a burden to their people, highlighting the importance of religious and civil leaders not using their positions to enrich themselves - which would be robbery and priestcraft.

However, this is the extent that the virtue of independence is extolled in the Book of Mormon.  A far more frequently discussed and important virtue is that of dependence.  In spiritual matters, the people of God are to rely on him - all those who rely on their own self are described as 'idolatrous'.  In war, every time a people rely on their own strength, rather than God, they lose badly.

In economic matters, the people are instructed to rely on each other in the church.  This isn't that they are not to rely on God, but that God would provide his assistance through other people.  The gospel and the church are organized in a way to knit hearts together, and to bring about the atonement of Jesus Christ, including economic justice, through collective service.  This is one of the reasons why when poverty is addressed in the Book of Mormon the rich are instructed to give to the poor; and the poor are never told to simply work harder.

We will explore this topic more in the article on The Gospel and the Free Lunch.

King Benjamin explains the importance of dependency best in his Mosiah 2-6 sermon.  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...

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.

Systematic Inequality

So why don't the Nephites try to cure poverty by helping the poor to be more industrious and independent? 

Economically speaking, helping a population work hard and become self-reliant should be able to raise the standard of living for everyone, and thereby affect those in poverty - but this is never suggested in the book.  The reason is actually the same reason that it is not today.  Inequality ultimately is systematic, and not simply the result of variable hard work; and until the systematic problems are removed hard work will not cure poverty.

Religious and civil leaders in the Book of Mormon correctly identify that their inequality came not because work ethic was unequal, but because of systematic problems.

The entire historical narrative of the Book of Mormon is devoted to pointing out how iniquities (actions which cause inequities) are evil and cause serious social consequences, and therefore the primary focus of religious and civil leaders; that pride and envy leads to justifying inequality, social strife, and persecuting the poor, including not acting to correct poverty and inequality; that Nehor, Korihor, and all of the dissenter groups taught an ideology that justified and perpetuated inequality, referred to as priestcraft; and that dissenters, false priests, and secret combinations were devoted towards enriching themselves by persecuting the poor and robbing the public.

Economic inequality in the Book of Mormon is systemic, and thus require systematic solutions.  Telling the poor to work harder, and to be more independent, is not an ultimate solution because work ethic is not the origin of the inequality.

The Book of Mormon is a very interesting study because we live in a similar world today.  Economic inequality is not rooted in work ethic, it is rooted in systematic problems.  Our next chapter will be devoted to identifying the solutions Book of Mormon religious and civil leaders put forward to address inequality,and thus there will be a potential for a comparison to today.


Provident Living, Self-Reliance, and Priestcraft


Earlier in this article I mentioned the potential of the positive concepts of Provident Living and Self-Reliance being misunderstood and misused, becoming a priestcraft.

As you know from the earlier article on the topic, priestcraft occurs when the Gospel of Jesus Christ is twisted to make oneself become rich and or famous.  It can also refer to an ideology that justifies systematic inequality, because believing that inequality is justified eliminates the spiritual commandment to help the poor, or as Jacob says to "make them rich like unto yourself".  It eliminates the guilt that comes from being unequal, thereby allowing the possibility for one to be rich in a religious society that normally sees the rich as morally corrupt.

In the Book of Mormon, dissenters like the Zoramites, secret combinations, and other groups find ways to twist the Gospel into ideologies which persecute the poor, and allow them to enjoy their wealth without religious influence (or government influence, hence the dissenting part).  Korihor specifically teaches an ideology that people should be able to become rich according to their work and genius - which was a ploy to excuse inequality, remove guilt from withholding resources to the poor, and allow people like him to become rich.


Unfortunately, the concepts of Provident Living and Self-Reliance in the modern day have the potential to be misused to justify withholding resources from the poor, or inequality in general.

To be clear - helping people to become independent and learn the spiritual principle of being industrious is charity.  A society that finds ways to help its members work hard and collaborate is a righteous one, as well as economically wise.

However, to whatever extent these principles are pushed in order for people to be required to contribute less to the poor - or to whatever extent such principles are promoted in order to explain away the poverty of the poor without having to address systemic problems - is priestcraft.

It is priestcraft for the wealthy to use the belief that everyone else should be self-reliant to justify themselves giving less.

It is priestcraft to use the principle of self-reliance to justify cutting programs in order to enable a new tax cut for the wealthy.

It is priestcraft to use self-reliance as a pedestal with which to judge others, justifying that one is better because others have not mastered self-reliance.  Not to mention in complete error, because not being self-reliant is not nearly as spiritually evil as withholding resources from the poor.

The difference between Provident Living, Self-Reliance, and other similar principles being a virtue or a priestcraft is the motivation.

Should religious leaders promote Self-Reliance?  Absolutely.  So long as the motivation is charity, and helping people become spiritually mature.

Should government leaders promote work ethic, industriousness, and independence?  Absolutely - to do so is both economically wise, and requires a smaller more efficient government, which everyone wants.  But if the motivation is to hide the real reasons why inequality existed in the first place - the secret combinations, iniquities, and priestcrafts - then its not so great.

Should independent people be concerned with helping their families, friends, and neighbors to become self-reliant?  Absolutely.  So long as the motivation is not to puff oneself up with pride, to judge other people, to justify their poverty and your riches, or to justify some ideology that will withhold resources from the poor.

When in doubt, remember that the primary focus of the Book of Mormon is tearing down inequality, iniquities, pride, envyings, strifes, priestcrafts, and secret combinations.  Industriousness, independence, and work ethic are secondary priorities.  In other words, not being prideful, judgmental, iniquitous, and supporting ideologies and organizations which cause inequalities and persecute the poor, is far more important than ensuring people work hard.  This is evidenced by an entire book devoted towards the rich overcoming these problems, with never a mention that the poor should work harder.

Not once.