Alma the Younger

This is Part I of a multi-part series, being an invited and inferior guest.  There will be at least two parts to this series, and possibly more, though that is up in the air at this point.

I have been pondering a few things over the past couple of days related to several Book of Mormon characters, prominent characters in some of the stories contained therein.  I’ve been wondering what it would be like if we could transplant them into our modern day world and church.  Take them, and all their experiences, and thrust them into today and see the reaction.  Not so much their reaction as ours.  Would they be the wellspring of faith they were then, or would we cast them aside because of our traditions and cultural assumptions?  It’s a question I feel is worth discussion.

Alma the Younger

The first character that’s been occupying my thoughts is Alma the Younger and, more specifically, his experiences in and around his father establishing a new church after being the only priest in King Noah’s court who both heard and felt the message of Abinadi.  This blog’s original six-part series on Abinadi has helped immensely in my thoughts and is worth reading.  From part I of that series I borrow the following statement, which is basically where I pick up at:

“Zeniff calls and consecrates, with proper priesthood, twelve high priests and serves as the president of that high priesthood, as evidenced by Noah removing all of his father’s high priests (Mos. 11:5).”

That is the opening salvo of this entry.  Alma the Younger and his father present an intriguing idea.  Alma the Younger’s father was a member of King Noah’s court, though possibly the youngest member of that court.  He was described as being a “young man” (Mosiah 17:2) and was personally selected to serve as a priest over the church in their day, Alma himself apparently “lifted up in the pride of [his] heart”, “idolatrous”, and more than willing to be supported in his “laziness” and “whoredoms” (Mosiah 11:5-6).  As this story plays out, it truly becomes a “like father, like son” event, the father and son playing quite similar roles and experiencing quite similar conversions over the span of a few dozen years.  Abinadi comes and preaches the words the Lord tells him (Mosiah 11), and then disappears for a space of two full years.  After this two year window, he returns.  There’s little doubt that Alma, the father, knew of Abinadi and what he was preaching.  Being a member of the twelve priests set to watch over the church, he was likely privy to many discussions on what to do with and to this man, prior to his disappearance, who was claiming to speak on an errand from the Lord.  Actions like Abinadi’s, which directly undermined the both church’s and the priests authority, simply couldn’t be tolerated and Alma would have been part of those who would be judge, jury and executioner of this “false prophet” among their mainstream church.

Two years later, and under a cloak of disguise, Abinadi returns on command from the Lord to preach to the same people, with the same leaders in place, the same message – that of repentance.  It appears (Mosiah 12:9) that the people do not recognize or remember Abinadi, calling him merely “a man.”  This time, however, he’s not delivered and is taken before King Noah’s court and his priests.  At that point, both the people and priests pander to King Noah, as they hold a “council” (Mosiah 12:17) to determine Abinadi’s fate.

Rather than belabor that part of the story and what happened, Abinadi is brought before the council, questioned, cross-examined and ridiculed.  King Noah decides it’s time to slay him, but all of the priests and King Noah are witnesses to a divine intervention where they cannot seize hold of Abinadi and he is protected by God (Mosiah 13:1-3).  Alma would obviously have been a witness to this event and one begins to wonder where his thoughts are at, especially if he remembers anything from the previous encounter with Abinadai.  Alma was no doubt prepared for this event during the previous two years while Abinadi was away.  During that lag in time, he seems to have changed from an “idolatrous” man, to one who “knew concerning the iniquity which Abinadi had testified of” (Mosiah 17:2).  Perhaps during that two year window Alma had tried to speak up about some of the things going on, though with likely much difficulty because he was but a “young man” amongst older priests.  Perhaps he had spoken on other occasions to King Noah and the priests about the things they were doing – if only because he, as a priest of the church, was thrown out upon having said those words.  Alma’s moments of preparation brought him to where he was, and provided him with a jumping off point…

Now we fast forward a few years.  Alma’s remnant group broke off from the main church body taking, baptizing and re-baptizing all those who wanted to come (204 souls in total – a very small minority no doubt, see Mosiah 18:16), was forced to hide in the wilderness and move from place to place due to the persecutions at the hands of the remaining priests of King Noah and King Noah himself.  The group grows, is described as a “movement” which King Noah both discovered and knew all about (Mosiah 18:32) and reaches a total of 450 members.  In the space of a few short days/months, the church more than doubles in size, though still, no doubt, miniscule in comparison to the larger, “mainstream” church.  For sake of length, there is a lot that happens between this point and Mosiah 23, where the story of Alma picks up again.

Then, once the story resumes, in a strange twist of fate, Alma and his followers get persecuted by a man named Amulon, who was the leader of King Noah’s priests who had fled into the wilderness, seduced the Lamanites and now found themselves, once again, in power over Alma’s remnant group (Mosiah 24:8).  Interestingly enough, it appears that Amulon was the priest who either replaced Alma when his spot was vacated, or another spot shortly thereafter.  Mosiah 24:8-9 reads:

8 And now it came to pass that aAmulon began to exercise bauthority over Alma and his brethren, and began to persecute him, and cause that his children should persecute their children.

9 For Amulon knew Alma, that he had been aone of the king’s priests, and that it was he that believed the words of Abinadi and was driven out before the king, and therefore he was wroth with him; for he was subject to king Laman, yet he exercised authority over them, and put btasks upon them, and put ctask-masters over them.


Verse 9, by itself is especially enlightening in this context.  Amulon knew Alma, knew that Alma was that priest who “believed the words of Abinadi” and the priest who was driven out from “before the king”, though it’s important to point out that there’s no reference to them knowing each other as priests.  Verse 8 seems to indicate the likely seeds of the eventual tension between Alma and his son, Alma the Younger.  It seems that Alma the Younger was singled out and persecuted by Amulon’s children, singled out for being Alma’s son, the son of that priest who ruined the perfect, flourishing society of King Noah.  It was Alma who brought the great problems onto the people – not knowing who else to blame and already having killed Abinadi – and so it begins with Alma the Younger.  It is at this point or sometime near this point that I believe that Alma the Younger begins to instructed and taught about what his father did, though with a decidedly negative twist.  It is at this point no doubt that Alma the Younger begins to hear of the “true, mainstream church” from a different perspective, one which was likely apologetic to both King Noah, his priests and their deeds.  The seeds of doubt are planted in a young Alma’s mind, seeds which sprout in apparently fertile ground.

It is also at this point that the people of Alma are forbidden from any sort of prayer, except those which cannot be seen (from the heart) – Amulon exercising his authority over them.  It is also likely that this is the point when Alma the Younger is being persecuted, a point when he is most vulnerable (being young and forbidden from praying).  Alma the Younger also grew up in a period of unbelief generally, not just because of the prayer issue though that certainly played a dominant role in the time period.  There were some, likely contemporaries of Alma the Younger, who were present for King Benjamin’s discourse, but too young, at the time, to understand and now old enough to choose not follow the traditions of their fathers.  (Mosiah 26:1-4).  These unbelievers were gifted with some of the same gifts Alma the Younger possessed, namely flattery and the ability to flatter (Mosiah 26:6).  These unbelievers did “deceive many” because of their flattering words.

The link we see here, is that later these are the very same descriptions used to describe Alma the Younger as he sought to destroy the church.  Alma, the father, apparently “did not know concerning [these unbelievers]” (Mosiah 26:9), but nevertheless petitioned both King Mosiah and the Lord to find out what to do with them, not wanting to “do wrong in the sight of God” (Mosiah 26:13).  He receives a miraculous answer which includes his calling and election, as well as a revelation to do nothing to the unbelievers other than “blot” out the names of these unbelievers from the records of the church (Mosiah 26:15-32), a purging of the records of the church if you will.

We don’t read it here in chapter 26, but what I find even more enlightening and thought provoking about this purging of the records of the church is that it almost certainly included the purging of the records of four of the sons of Mosiah, as well as at least one of the sons of Alma, Alma the Younger.  Alma most certainly didn’t want to do wrong “in the sight of the Lord” with respect to his immediate family any more than he did the general populous, though he was undoubtedly more afflicted by what he’d eventually do to his son.  Mosiah 27:8 describes the sons of Mosiah and Alma the Younger as being “numbered among the unbelievers”, numbered among the “idolatrous” and among those who deceived members of the church using “flattery”, numbered among the “unbelievers” because their names had been removed from the Church’s records and rolls.  In this same revelation, Alma learns of his calling and election and assurance of eternal life.  The dichotomy is striking.  On the one hand, Alma the elder is assured of eternal life, while on the other he’s expressly told to excommunicate and blot out the names of the unbelievers, his son being one of them.  This blotting out has definite application to the possibility of eternal life for those unbelievers.  Having their names “blotted” out was no doubt painful for Alma, he having risked his life, occupation and all means for providing his family to establish the very church his son was now not only kicked out of, but also seeking to destroy.

Returning, if only briefly, to the description of Alma the Younger, we do know is that he was an “idolatrous” man (Mosiah 27:8), a definition that very easily could be interpreted as a man very taken by materialism (both Hugh Nibley’s and Avraham Gileadi’s interpretations of Idolatry fits here), as he was an “unbeliever”, this seems the most likely application of the word.  Hugh Nibley’s definition of idolatry was not that “things” were gods in the sense they were literally worshiped, but rather in the sense that their manufacture, promotion and sale provided the people with a living an d a means of sustenance.

As Avraham Gileadi put it:

“Economic factors determined social behavior – the law of supply. Manufacturing the works of men’s hands yielded income but constituted idolatry, because what so many people worked at, oriented their lives to, was ultimately unproductive. … It enslaved to a false idea not merely those directly involved with it but also those who produced foodstuffs and raw materials. The latter labored to provide for all the rest. … In short, the works of men’s hands on which people set their hearts, on which they spend Natural and human resources, are by definition “idols” (Isa. 2:8, Jer. 10:1-5). As the prophets describe them, these are idols that people invent, design, sketch, carve, forge, molten, cast, weld, plate, fit, hammer, rivet, and mass produce.  Manufactured, promoted, and sold for gold and silver (Isa. 44:9; 46:6),the idols are the fruits of technology of well-nigh magical dimensions (Isa. 47:10, 12). They follow trends and engage the whole of society (Isa. 44:11,47:13). Depending on the kinds of idols, people both carry them about and set them in place in their homes (Isa. 45:20; 46:7).  The entire production of idols, however, is erroneous and vain (Jer. 51:17-18).  It causes people to become like the idols themselves, sightless and mindless of things spiritual, unaware and insensible to impending disaster (Isa. 42:17-20; 44:9, 45:16).  It constitutes a “wine” that Makes people drunk and made the wine of Babylon (Jer. 51:7 and Rev. 18:3).” (Last Days Types and Shadows).

King Noah, during his reign, established a very materialistic society and church…preferring the works of their hands (temples, buildings, etc) over the works of the spirit (probably because they couldn’t feel or recognize the spirit).  Soon after taking his position at the head of the church, he instituted a flat tax of one-fifth of everything (a likely combination of tithing to the church and taxes to the government (10% for each)).  The reason for instituting this “flat tax” was to create a superficial feeling of growth amongst the people, to create a superficial feeling of righteousness.  The taxes and tithing funded the growth and expansion from both a spiritual (renovation of the temple) and secular (palaces, buildings, etc).

He then, with the help of the yes-men priests he selected, including Alma, set about to complete a work of construction and building which may have been unrivaled in Nephite history up to that point.  Mosiah 11:6-15 discusses the work that was completed, namely elegant and spacious buildings, ornamentations of all kinds, a spacious palace, a renovation of the temple, new seats for the high priests, a new pulpit, new towers to look out for danger, as well as vineyards and winepresses.  In short, a mass stimulus plan was passed, thanks to the new flat tithing tax, which funded the building of a society. Truly they were a “prosperous” people – an immense period of building, progress and growth – and they took their prosperity to be a direct indication of their righteousness (Mosiah 12:15).  This prosperity, no doubt, created a feeling of “all is well in Zion” and a feeling, no doubt, that people like Amulon and the other “idolatrous” unbelievers were trying to recreate the best they could.  Amulon then passed that belief down to his children and followers.

Under these circumstances it’s very likely, almost certain, that Alma the Younger knew of the “prosperity”, the growth, the construction, the work, the lifestyle that was happened in and around King Noah’s people even though he was likely born in the wilderness, and it’s likely he too yearned for that lifestyle after finding the sons of Mosiah.

Thus, amidst a convergence of events, Alma the Younger seeks to destroy the church his father was inspired to establish, a church which he was excommunicated and blotted out from.  He may have viewed his father’s church as “apostate”, given that it was a remnant of the mainstream church and likely persecuted the members of the church based on this information and he may have even meant well, and he may have been upset given the ease with which the other people lived (riches, etc).  We read he, along with the sons of Mosiah, caused much “dissension” (Mosiah 27:9) as they went about secretly teaching the members of the church what they believed, and it isn’t too much of a stretch to suggest that the dissension may well have come from one comparing the two churches and explaining why the one was wrong and the other right.  If Alma the Younger believed they were all wrong, I see no reason for him going about secretly to members houses.  There is a plethora of examples of people who believe nothing and who are more than willing to stand up on their soap box and claim that there’s no Messiah, no God, no church to which one must go.

And these “flatterers” likely would have had a compelling case…especially if there were statements and writings at the time (and there probably were) saying that the authority remained with King Noah and/or the priests after Zeniff passed it on to King Noah and after King Noah died, and to reject that authority was to reject the word of God.  I can see the persuasiveness in that argument, we see it today, and it’s certainly a type and shadow of today.  Alma the Younger was probably very much attracted to the tradition and history of the “mainstream” church of his day, yearning for the materialism, success and ease and freedom from the persecution he felt as a child.  He, in that respect, was a mirror image of his father sitting among the priests of King Noah.

The only reason he was converted was due to a vision, a miraculous divine intervention, an intervention that mirrors his father’s “about face” as he sat watching and listening to Abinadi.  Both of them were spending their lives as idolatrous, lazy and participating in all sorts of wickedness, only to change due to a miraculous intervention in their lives, witnesses to intense and divine pivot points.  It was probably quite the experience for Alma the Younger, just as it was for his father.  His whole world and belief system tipped upside down.  The angel of the Lord told him that the church he was trying to destroy was His church (perhaps because Alma the Younger very much thought that it was an apostate form of the “true” church, thus worthy of destruction) (Mosiah 27:13).

Then, after Alma the Younger was dumbfounded, on question comes to mind, that of why would his father bring his son before the body of the remnant church in an effort to show them the power of God?  Perhaps, just perhaps, it was to show the remnant (who may have been wavering because of the persecution they were receiving) that their prayers were answered and that they were on the track God wanted them to be on, they weren’t just some “apostate” branch which had wrongfully broken off from the mainstream church.  Mosiah 27:33 speaks of how, after the vision and after their change of hearts, Alma the Younger and the sons of Mosiah went about preaching to the unbelievers – the very people they spent their time with prior to their conversion – and how their preaching and miraculous conversion “confirm[ed] their [the remnants] faith” and brought “much consolation” to the new church.  It appears that this fledgling church was experiencing a significant identity crisis.

The verses immediately before and after verse 33 read as follows:

32 And now it came to pass that Alma began from this time forward to teach the people, and those who were with Alma at the time the angel appeared unto them, traveling round about through all the land, publishing to all the people the things which they had heard and seen, and preaching the word of God in much tribulation, being greatly persecuted by those who were unbelievers, being smitten by many of them.

33 But notwithstanding all this, they did impart much consolation to the church, confirming their faith, and exhorting them with long-suffering and much travail to keep the commandments of God.

34 And four of them were the asons of Mosiah; and their names were Ammon, and Aaron, and Omner, and Himni; these were the names of the sons of Mosiah.

35 And they traveled throughout all the land of Zarahemla, and among all the apeople who were under the reign of king Mosiah, bzealously striving to repair all the injuries which they had done to the church, cconfessing all their sins, and publishing all the things which they had seen, and explaining the prophecies and the scriptures to all who desired to hear them.

36 And thus they were instruments in the hands of God in bringing many to the knowledge of the truth, yea, to the knowledge of their Redeemer.

It is interesting to note, in this particular light, that these four sons of Mosiah and Alma the Younger went about “zealously striving to repair all the injuries which they had done to the church” (Mosiah 27:35), striving to teach the same “unbelievers” who they themselves were building up and supporting only a few days/weeks prior.  Is it plausible that they were striving to repair injuries associated within the context of a fallen, worldly church (whose members were numbered among the “unbelievers” the scriptures mention, and as Abinadi testified, see Mosiah 11-16) versus a remnant branch, they having ridiculed the remnant branch prior to their conversion?  Now, those who had heard these men ridicule the remnants, were now hearing a new story that they had a miraculous change of heart, a conversion.  That would be a tough sell for even the softest of unbelievers.

This ended up being a lot longer than I imagined, so I apologize, but each verse led to more thoughts and more insights into (a) how Alma the Younger came to persecute his father’s remnant branch, (b) the similarities between Alma the Younger and his father, and (c) the incredible depth of this story as it teaches lessons for our day.

So, in conclusion, how would Alma the Younger and the sons of Mosiah be viewed in our Church today?  Would they be “forgiven” by men who witnessed their attacks on the church, among both the believers and unbelievers?  Would they be allowed to re-enter the church and hold callings?  Would they be allowed to even stand up at the pulpit and preach of their conversion?  Or, because of their “visibility” within the church and the destruction they had caused, would they be ridiculed, mocked and ostracized?  Clearly the people of that time were relieved and welcomed the conversion, undoubtedly giving thanks for their preaching to the “unbelievers”, but would we as a church today grant the same forgiveness and grace?  Would their priesthood leaders be as willing to forgive, let alone believe their account of an angel appearing to them?


  • Well done Tom! Thanks for adding this insight. I like how you’re thinking here, as the Book of Mormon surely is written to us.

    Some thoughts I had;

    It IS odd how Abinadi and Samuel and a couple others I could think of off the top of my head had to go back twice. They had an ineffective period prior to spiritual success and power. Exactly the same as is testified will happen for the servant amongst the Gentiles. First he’ll see no reward for his effort, then it will be miraculous in change. I wonder how many other times this types plays out?

    This quote; “– an immense period of building, progress and growth – and they took their prosperity to be a direct indication of their righteousness (Mosiah 12:15)” is a very damming one. Nibley pointed out several other societies who believed the same.

    The way you painted this was enjoyable to read, to re-think. Especially the idea of Alma the younger’s position. In a very real sense then he saw himself as a young man who’s father was the leader of a radical fundamentalist church, which had isolated itself a bit. In doing so rumors spread, Alma traveled around and heard the dogma of the mainstream and went in accord, spreading damming lies about his father fundamentalist cult. Then, within the church itself, he was a missionary of sorts for those majority mindsets. The fact that in order to “repair” the things he had said, for repentance sake, he had to travel throughout all the land, illustrates to me that you are right on course here. He was trying to repair the slanderous image he had created amongst those of the outside who were not willing to join and gather with the radical new people who had destroyed the peacefulness of the old way of life. Wow, great thoughts there.

    On the subject of His repentance. We tend to believe that his testimony of the Gospel comes from the period he spent in the coma of sorts, the visions and angels, etc…however that isn’t the case. I chapter 5 Alma tells us that “Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me. And moreover, I say unto you that it has thus been revealed unto me, that the words which have been spoken by our fathers are true, even so according to the spirit of prophecy which is in me, which is also by the manifestation of the Spirit of God. ”

    He tells us here that MANY days of fasting and prayer brought about the conversion of process, his own fasting and prayer.
    Repeatedly throughout the Book of Mormon the two terms of the spirit of prophecy and revelation are mentioned as the keystones of testimony. one reveals the truth of doctrine, the other the truth of history, past present and future. AS such, to have a testimony of jesus a person must be a prophet thus John states, “for the testimony of Jesus is the spirit of prophecy (rev 19:10)

    I think I will do a blog entry on these two gifts in tandem later, there bing much to them and especially what it means to a people to lose them as a culture.

    Thanks for this Tom, great addition and we are looking forward to hearing more!

  • Thanks tom. Great write up.

  • Steve Graham wrote:

    Thanks, tom. i think there is much value in comparing scripture to our present day. i’ve been reading in Jeremiah and ezekiel and see much that is the same and wonder whether we will have happen the same things as happened back then. human nature does not change, nor does the lord change. So i think it’s possible.

  • Had a couple of questions that I went back and looked over.

    I went back and read Mosiah 23-24, the account which contains some detail on Amulon, just to see. Amulon was the leader of King Noah’s priests after they were chased into the wilderness. These priests were contemporaries (for the most part, though not all) of Alma when Alma was a priest in King Noah’s court. After Amulon and his brethren were chased into the wilderness, Amulon became the leader and they began to work the ground where they were at, going back to their agrarian roots…though they were undoubtedly looking for ways to exploit and create a system where they could be once again put in charge of the affairs of the people.

    It didn’t take long for that to happen. After the lamanites found Amulon and the other priests hiding in the wilderness, Amulon sent the priests wives and daughters to sway the lamanites and keep them from killing “their husbands”, or in other words, they sent their wives to plead so that they wouldn’t die. How chivalrous, especially considering what that sending probably entailed. Amulon and his brethren then join the lamanites and before too long Amulon becomes a king and ruler (with only the Lamanite king in authority over him; Mosiah 23:29). Amulon and his brethren then found even more favor in the site of the lamanite king (hard to imagine, but so it was…) and then he and his brethren are appointed as teachers unto ALL the people in “EVERY LAND” possessed by the lamanites (Mosiah 24:1-4). Seems to me like a church of some sort was established to “teach” the people the ways of Amulon (probably in a similar form as the ways of King Noah, after all, the apples usually stay pretty close to the tree), a church established on riches and trade and anything excluding teachings of the Lord, of the Law of Moses or of Abinadi. Sounds quite similar to the church as it developed under the rule of King Noah.

    It’s this same degenerate church/teachings that come into “authority” over Alma and his people which then forbid Alma and his people from praying. It probably isn’t appropriate to call it a “church” as we know and understand the term, but rather a “philosophy”. Amulon instructed his brethren, who then instructed the people, about a way of life, a way to material wealth and prosperity, a way which included the “wisdom of the world”, but nothing concerning the Lord, nor the Law of Moses, nor Abinadi. Perhaps we could call it a church if we take Nephi’s broad interpretation (i.e. the Church of the Devil vs. the Church of the Lamb of God), but otherwise it’s an enticing philosophy, a carnal way of life versus Alma’s remnant church.

    This is the context within which Alma the Younger grew up, constantly being persecuted by Amulon’s children for his beliefs (or, more appropriately, for his father’s belief)…growing up in resentment for the beliefs of his father.

    Alma and his people are then permitted to escape this bondage, and travel for 12 days until the meet up with King Mosiah, and after some period of time King Mosiah permits him to establish the “church of God” (Mosiah 25). Shortly thereafter the unbelievers start sowing the seeds of dissension and the church suffers.

    It’s at this time that Alma the younger meets up with the sons of Mosiah and, together, they set about seeking to “destroy” the church of God (Mosiah 27:8-10).

    My only question (at this point), is why did they go about seeking to destroy the church in secret, flattering and leading the people to do “after the manner of his iniquities”? Why not do it in public? They were obviously preaching that the church was apostate, but why do so in secret?

    Sorry for the rambling…though I love this story.

  • OK, so I was reading over a book last night when the thought occurred to me to research who the leaders (First presidency + quorum of the 12 apostles) of the church were back in 1989. The specific train of thought – I wasn’t thinking this, but this is what came to my mind in reading something altogether unrelated – if George p. lee was an “abinadi” type, then which priest was present which could be an “alma” type. It was an interesting thought…was there (or is there) one member of the presiding hierarchy who might have listened to Alma’s story?

    So, after procrastinating this assignment last night and all of today, here is the final list (with death dates as applicable):

    Ezra Taft Benson (died in 1994)
    Howard W. Hunter (died in 1995)
    Gordon B. Hinckley (died in 2008)
    Thomas S. Monson
    Boyd K. Packer
    Marvin J. Ashton (died in 1994)
    L. Tom Perry
    David B. Haight (died in 2004)
    James E. Faust (died in 2007)
    Neal A. Maxwell (died in 2004)
    Russell M. Nelson
    Dallin H. Oaks
    M. Russell Ballard
    Joseph B. Wirthlin
    Richard G. Scott

    From the original 15, almost half have since passed away. clearly we’re well beyond the initial window of “opportunity” Alma had to learn of the wickedness of which Abinadi had initially testified. Alma had 2 full years, We’ve since had approximately 20 years. It’s unknown whether one of the individuals in this list will become an “alma” type – establishing an offshoot/remnant/renegade religion, but it’s interesting to see who is left and who was present when George p. lee was excommunicated. What’s even more interesting to ponder, is whether any of these men (currently either dead or alive) had a chance to witness the wickedness which george p. lee wrote about in his letter’s to the leadership. whatever the case, if there’s an “abinadi” type in the latter days, one would assume there could also be an “alma” type.


  • interesting thought… of those I’ll put my money on ballard. There were other GA’s present and who were privy of the info too…

    However, scripturally this servant will likely be of Israelite lineage (from DC and 2 Nephi 3, orson pratt also called him the future indian prophet). The promises are to the house of Israel, not gentiles. also, koyle said that once Joseph returns he’ll release every remaining apostle. IMO the scriptures support this thoughtline. By the way, that Abinadi is still alive! and the type can’t be completely parallel since in this story, the servant is marred AND healed, restored and given power.

  • [...] December 27, 2009 by Tom Post 1:  Originally written for [...]

  • Craig Richards wrote:

    I had prayed for some help to understand what was required further of me. The requirement to obtain constant nourishment has been pressing upon me lately and sought where to go for it. I was led to this web site. Thank you

  • Craig! wonderful to have you here. I hope your are enlightened by the spirit and our words may be a tool. Your presence lifts us all.

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