Alma 41

Alma 41:1

1 And now, my son, I have somewhat to say concerning the restoration of which has been spoken; for behold, some have wrested the scriptures, and have gone far astray because of this thing. And I perceive that thy mind has been worried also concerning this thing. But behold, I will explain it unto thee.

In the last chapter (Alma 40:22) Alma introduced the theme of “restoration.” As he begins the concept of restoration, it is the restoration of the physical body and the spirit. This chapter gives us Alma’s expansion of that theme of something being “restored” after this life. Alma’s doctrine of restoration is a different kind of conception, dealing with the quality of the resurrection as well as the fact of the resurrection.

Alma suggests that Corianton has also been worried about this doctrine of restoration. Why would that be? Once again we must remember the nature of Nephite apostasy. The typical Nephite apostasy, which we have seen with the people of Noah, the order of the Nehors, and with Korihor, is one that attempts to retain a connection to the past scriptural tradition of the brass plates, but deny the connection to the Nephite tradition of the role of the Atoning Messiah. Thus the argument that has “troubled” Corianton is the argument he had at least temporarily accepted that removed the Atoning Messiah and his role from religion. Thus Alma’s discussion must explain the essential nature of the mission of the Savior. What we get in this section of the discourse is the nature of judgment. Alma’s “restoration” covers not only the fact of the resurrection, but the judgment that determines the quality of that resurrection.

Note that as Alma is introducing this section of his theme he not only notes that some have apparently misunderstood this doctrine of the resurrection, but that they have “wrested the scriptures.” This tells us that the theological base for the apostate Nephites is still traditional scripture. Just as with the other named apostate groups, this internal faction (which may be part of a named group, or may not) is still attempting to believe in the brass plate religion. The argument is not wholly based upon the outside tendencies that we discussed when we examined the meaning of Corianton’s “going over” to the harlot Isabel in the land of the Lamanites.

Very often apostasy is not a total abandonment of our religion, but rather a realignment of some of the religion with the competing ideas that appear more appealing. We don’t abandon everything, but assuage our departure by understanding it as part of the tradition. Religion is not a philosophy, it is a definition of the way the world works. If we have lived long with a particular understanding of how reality works, it is difficult to abandon that entirely. In the case of the Nephites in Mesoamerica, the adoption of the Lamanite culture would cause a drastic alteration in world view. The very fundamental understanding of how the world works would have to change, and this is a change that is tremendously difficult to undertake. We remember that for the people of Ammon, formerly the Anti-Nephi-Lehies, that it was “all they could do” (Alma 24:11) to accept the gospel.

In the modern world we do not have such a dramatic transition, because modern apostasy tends to follow lines of a worldview that already exists. The fundamental worldview of the modern world is built upon a thing called science, something indistinguishable from religion in the ancient world. Now that science is separate from religion, and has assumed a major role in the definition of how we see the world, it becomes a common understanding under many religions, and we more freely change religion without a dramatic alteration in our worldview. Nevertheless, when someone becomes a convert to or from a non-Christian, and particularly a non-Western religion, the conceptual shift is greater, and closer to the dramatic alteration of the Anti-Nepi-Lehies.

All of this simply tells us that the most typical way that apostasy occurs is to make smaller changes in the worldview. We attempt to retain some of the previous worldview because that eases the transition into the new. Thus for the Nephite apostates, it was preferable to restructure their understanding of their tradition in such a way that they could retain some of their heritage while adapting to the enticing aspects of the world around them.

Alma 41:2

2 I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself.

Rhetorical: Alma’s argument must end with the role of Christ, because that is the real point of contention that he is resolving. However, he begins with God. Restoration is “requisite with the justice of God.” God’s justice requires restoration. Although God requires it, Christ creates the conditions where it may occur. Alma’s argument begins with the common ground of God, and links the mission of the Atoning Messiah into that common ground.

As before, the initial restoration is the reuniting of the soul and body. This is the definition of resurrection that Alma just finished emphasizing in that last section of this discourse (now found in the previous chapter).

Alma 41:3

3 And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.

Alma 41:4

4 And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—

Rhetorical: Alma has begun by noting that restoration of body and soul is required by eternal justice. He now expands that concept, and includes the judgment as a part of the restoration. Modern theology would see the judgment as separate from physical resurrection, but for Alma it was a part of the same concept. The judgment also restored in the next life an arrangement that began in this life.

In this life the body and soul are together, and they are separated by death. The restoration brings the separated body and soul together again, but in a new and permanent formulation. This model for the nature of the next life serves Alma as a model for the form of judgment that we will receive.

God judges men according to their works and their hearts. If their works and hearts were good in this life, then good is restored to them. If their works and hearts were evil, evil is restored to them. This is a different way of looking at the results of the judgment, but it is different only in perspective, not in essential nature.

The concept of restoration that Alma uses deals with the transition between death and the rising of the dead. This transitional period is a time when what we are is temporarily different. The physical death creates a separation of body and soul. By analogy, our death might also create a separation of our souls from our actions, since we are removed from the realm of earthly action. For Alma, just as our body is restored to us, our essential natures cultivated in this life will also be restored to us. If we were good people before God in this life, so shall we be in the next life. If we were antagonistic to God, if we were evil, so shall we be in the next life.

While not couched in terms of Alma’s doctrine of restoration, this conception lies behind a scripture that is more familiar:

Doctrine and Covenants 130:18-19

18 Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection.

19 And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come.

The Doctrine and Covenants teaches this same principle that what we become in this life will directly influence our nature in the next life. This is Alma’s doctrine of restoration, restated. For Alma, it is a restoration because it comes after the transitional period of our death. The Doctrine and Covenants is not focusing on that time between death and resurrection that was so important to Alma (and Corianton) so the perspective of the restoration is not as important as the principle that our current efforts will have meaning in the next life.

Alma 41:5

5 The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh.

What is restored is a quality of life. For the good, good is restored to them, and the result is being “raised to happiness.” Notice that when Alma expands this he uses the phrase “good according ot his desires of good.” This is the essential nature of
Alma’s doctrine of restoration. We receive reward commensurate with the quality of person we have become in this life. If we are good, we receive the reward of the good. If we are evil, we receive the “reward of evil when the night cometh.”

Implicit in Alma’s argument is that one who is evil cannot receive a reward which is “good.” Just as there is an absolute polar difference between God and the Devil, good and evil, so there is an absolute division in what the restoration may do. Good will be restored to Good, Evil to Evil, and it is impossible for Evil to be “restored” to Evil, for there is no previous connection to Good.

Why is Alma discussing this particular doctrine with Corianton? Remember the nature of Nephite apostasy. When Nehor preached, one of the aspects of his particular apostasy dealt with the nature of the next life:

Alma 1:4

4 And he also testified unto the people that all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life.

The important phrase is that the Lord has “created all men, and had also redeemed all men; and, in the end, all men should have eternal life.” Nehor’s argument was that because God had created all that God had redeemed all and that all should have eternal life. Alma is explaining this doctrine of restoration precisely because it contradicts one of the typical tenets of Nephite apostasy. For Nehor, one’s actions for good or evil were not significant in the next life. Since God had created us all, he would redeem us all – neither action required any of our participation. For Nehor, “restoring” good for evil was possible. That is the reason that Alma spends this time demonstrating the true understanding of the doctrine of restoration. He is continuing to combat ideas that appear to have taken hold of Corianton’s imagination.

Alma 41:6

6 And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.

This is a crucial element of the doctrine of restoration. The basis for the doctrine is the absolute agreement of life:resurrection, good/good, and evil/evil. While those absolutes are understandable, they do not really tell us about our experience on earth, for we are not always wholly good (nor, thankfully, wholly evil). What we are in this life is sinners, and we are temporarily apart from the way of the Lord. If the doctrine of restoration is only in the absolute, we sinners would be condemned to be restored to evil rather than good. This is where repentance is important. In particular, repentance is critically the issue for Corianton, as he needs to avail himself of the opportunity to repent.

Alma tells Corianton that repentance in this life can “restore” good prior to the final judgment. A single failure does not eternally condemn us. If we repent, if we turn from the way of error and return to the way of the Lord, we may yet receive the reward of the Good. In this life, we may be restored to Good.

Alma 41:7

7 These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil.

Here is the role of the Atoning Messiah. Christ comes for the sinner, to open the way of restoration to good. The imagery here is being pulled from “that endless night of darkness.” This image returns to the light/dark imagery we have seen earlier in Alma’s discourse. In the earlier imagery darkness existed as at a distance away from the light (outer darkness as a far distance from light). The directional movement of the soul toward outer darkness is reversed by the Savior who “delivers” man out of the darkness and back to the light. In the conception of direction of movement, man is “restored” to light after his departure from it.

After the Savior brings them back into light, man is again able to act for Good, and therefore to create the quality that will be restored to him in the next life (according to his works and his heart).

Alma 41:8

8 Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved.

Alma explains the interesting contrast between an unalterable God and a changeable human nature. God is the same, we move between good and evil. The theme of movement is emphasized in “the way” and the idea that “whosoever will may walk…” God does not “move,” we do, but it is God who had built the road whereon we may walk (or move) toward him, and toward Good.

Alma 41:9

9 And now behold, my son, do not risk one more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin.

Alma points out the danger that Corianton is in. He has walked away from the Lord, and he must turn that direction. He can not “risk one more offense” against God because that will put him even farther away from God, even farther away from Light, and thus even farther into darkness. Now is the time to reverse his path.

Alma 41:10

10 Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness.

Alma is explicit here where he was implicit in verse 5 above. The doctrine of restoration requires like for like. There is no crossing of qualities in the restoration, one cannot be “restored from sin to happiness.” Alma’s famous statement that wickedness never was happiness is a qualitative statement. Since wickedness never was righteousness, happiness (the restoration for good, or righteousness) cannot be applied because there is nothing of happiness in the wickedness that could be restored. For Alma, judgment returns eternal essence upon temporal essence.

Alma 41:11

11 And now, my son, all men that are in a state of nature, or I would say, in a carnal state, are in the gall of bitterness and in the bonds of iniquity; they are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness.

Alma 41:12

12 And now behold, is the meaning of the word restoration to take a thing of a natural state and place it in an unnatural state, or to place it in a state opposite to its nature?

Alma emphasizes the “essence for essence” restoration by contrasting it with the reality of life. Alma knows that we are not wholly good in this life, but he tells Corianton that this temporary deviation from the way cannot be used to justify a long separation from the way. Restoration cannot come to anything “opposite of its nature.” Restoration must be like to like. Even though we are temporarily off the way, the requirement is repentance, not a rewriting of the understanding of God that makes our departure from the way somehow all right.

Alma 41:13

13 O, my son, this is not the case; but the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish—good for that which is good; righteous for that which is righteous; just for that which is just; merciful for that which is merciful.

Alma 41:14

14 Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again.

Alma reiterates the essential nature of restoration in verse 13. Restoration returns like for like. In verse 14 Alma suggests that Corianton’s process of repentance follow this principle. Alma suggests a course of action for Corianton that will begin to give him the works of Good, and presumably contribute to the heart of Good. He is told to be merciful, deal justly, judge righteously, and do good continually. He is told to begin to do good.

Corianton is to repent and change the direction of his “walk.” He is no longer to walk away from God, but to walk toward God on the way that God has set. An essential part of his walk is the actions that are Good. This repentance and performance of Good will allow good to be restored to him. This final pronouncement tells Corianton that after the process of repentance, “ye shall have good rewarded unto you again.”

Alma 41:15

15 For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth him not at all.

The doctrine of restoration makes a direct connection between our actions and our hearts in this life and our reward in the next. For this reason does restoration “more fully condem the sinner.” The sinner produces actions and a heart that are walking away from God, and that darkness of soul will return a darkness of soul in the next life. Our actions may condemn us, but our repentance and righteous actions may similarly save us.

Textual: There is no chapter break in the 1830 edition.