All Things Denote There is a God

All Things Denote There Is a God
Alma 30-31

President Ezra Taft Benson
The Book of Mormon was written for our day. “ The Nephites never had the book [of Mormon]; neither did the Lamanites of ancient times. It was meant for us. Mormon wrote near the end of the Nephite civilization. Under the inspiration of God, who sees all things from the beginning, he abridged centuries of records, choosing the stories, speeches, and events that would be most helpful to us. Each of the major writers of the Book of Mormon testified that he wrote for future generations ( Nephi, Jacob, Enos, Jarom, Mormon)..If they saw our day, and chose those things which would be of greatest worth to us, is ot that how we should study the Book of Mormon? We should constantly ask ourselves, ‘Why did the Lord inspire Mormon (or Moroni) to include that in his record?’ What lesson can I learn from that to help me live in this day and age?” ( A Witness and a Warning. pp. 19-20).

President Benson has further explained: “The Book of Mormon brings men to Christ through two basic means. First, it tells in a plain manner of Christ and His gospel. It testifies of His divinity and of the necessity for a Redeemer and the need of our putting trust in Him. It bears witness of the Fall and the Atonement and the first principles of the gospel, including our need of a broken heart and a contrite spirit an d a spiritual rebirth. It proclaims, we must endure to the end in righteousness and live the moral life of a Saint.
“Second, the Book of Mormon exposes the enemies of Christ. It confounds false doctrines and lays down contention. It fortifies the humble followers of Christ against the type of apostates in the Book of Mormon is similar to the type we have today. God, with his infinite foreknowledge, so molded the Book of Mormon that we might see the error and know how to combat false educational, political, religious, and philosophical concepts of our time. “ ( A Witness and a Warning, p. 3)


With these statements from a latter day prophet in mind, let’s review where we left off last week.
o Thousands of Lamanites are converted after being taught by the sons of Mosiah. The converted Lamanites call themselves the Anti-Nephi-Lehies. As a testimony to God that they will never again sin through the shedding of blood, the Anti-Nephi-Lehies bury their swords and refuse to take them up when an army of Lamanites attacks.
o b. Alma 27–28. Ammon leads the Anti-Nephi-Lehies to seek safety among the Nephites. The Nephites give the Anti-Nephi-Lehies the land of Jershon and pledge to defend them against their enemies. The Lamanites come again to battle against the Nephites and are defeated.
o c. Alma 26, Alma 29. Ammon glories in the Lord as he reviews the success he and his brethren have had in preaching to the Lamanites. Alma wishes that joy might come to all through repentance and the plan of redemption.

In the 16th year of the reign of the judges, the war had just ended, the people of Ammon had buried their dead, and had observed the period of fasting, mourning and prayer according to the Law of Moses, which they lived by.

Everyone is tired of war- the fighting and death. Here we find they take a break from all that. They experienced peace in the land until the end of the seventeenth year. But, even though the physical fighting had gone, the ideologies remained. “Remember, Ammon’s religious reforms were pushed by the king and rejected by the majority of his subjects, among whom the Nehor philosophy was the one that was dominant. So, when the fighting stopped, the ideological controversy was taken up by a skillful spokesman for Nehor

6 But it came to pass in the *latter end of the seventeenth year, there came a man into the land of Zarahemla, and he was aAnti-Christ, for he began to preach unto the people bagainst the prophecies which had been spoken by the prophets, concerning the coming of Christ.

What is an Antichrist?

Bible Dictionary ” A word used by John to describe one who would assume the guise of Christ, but in reality would be opposed to Christ.

In a broader sense it is anyone or anything that counterfeits the true gospel or plan of salvation and that openly or secretly is set up in opposition to Christ.

The word antichrist is the Bible term for the false teachers in the Church who taught a false Christ instead of a true Christ. the Greek preposition anti, roughly translated, means instead of. It also carries the meaning of "face to face" or mirror image. The image in the mirror, looking back at you, is face to face with you. It looks like you. Yet it has no substance. It is a counterfeit of you, in a sense. It only appears to be you

The people of Ammon were much like the citizens of the United States. They lived with certain rights afforded them, among them being the freedom of religion and the freedom of speech. This has been the Lord’s way from the beginning. We are free to choose. “ The Lord desires that all his children in all ages accept the gospel and affiliate themselves with his true Church. He will not bring this to pass, however, through pressure or unrighteous dominion of any kind.” (DCBM 3:202)

12 And this aAnti-Christ, whose name was Korihor, (and the law could have no hold upon him) began to preach unto the people that there should be bno Christ. And after this manner did he preach, saying:
13 O ye that are bound down under a afoolish and a vain hope, why do ye yoke yourselves with such foolish things? Why do ye look for a Christ? For no man can bknow of anything which is to come.
14 Behold, these things which ye call prophecies, which ye say are handed down by holy prophets, behold, they are foolish traditions of your fathers.
15 How do ye know of their surety? Behold, ye cannot know of things which ye do not asee; therefore ye cannot know that there shall be a Christ.
16 Ye look forward and say that ye see a remission of your sins. But behold, it is the effect of a afrenzied mind; and this derangement of your minds comes because of the traditions of your fathers, which lead you away into a belief of things which are not so.

Korihor was not an uneducated man. He was a powerful orator, and clearly very charismatic. Korihor took what might be called a philosophical approach to destroying faith in our Savior, an approach remarkably similar to that taken by many persons today in semiphilosophical attempts to “relieve” believers of what they are pleased to call their “naivete.” His arguments could not hurt those whose belief was born of genuine spiritual experience, but they were powerfully effective among those weak in the faith whose belief had not yet gone beyond words.

The first philosophical approach he takes is that of naturalistic empiricism the belief that it is possible to know all truth through the senses—by experience and observation):

None of the more important questions we ask can be solved or answered by depending solely on sensation. Is there a God? Is man immortal? Is it good to be honest? What should I do next in my life? The answers to each and all of these more important questions must come by faith. Every man answers these questions and makes the great decisions of his life on the basis of his belief in and acceptance of someone or something he cannot see. No man knows by his senses that each man has a spirit separate from his physical body, but some have a testimony of that fact gained by faith.

The answer to Korihor is plain and simple: Our initial acceptance of Christ is not empirical, for we do not see him. But we have received into our lives a Holy Spirit that teaches us to understand the scriptures about Christ and to believe that he lives. We do not pretend that this is yet knowledge. It is faith. We believe in Christ without having seen him because we trust this Holy Spirit that has taught us so many good things. Korihor might by his argument be able to confuse someone who had never had revelation, but his contention is only a pathetic childishness to those who enjoy the companionship of the Holy Ghost. (Chauncey C. Riddle, “Korihor: The Arguments of Apostasy,” Ensign, Sep 1977, 18 ).


17 And many more such things did he say unto them, telling them that there could be no atonement made for the sins of men, but every man afared in this life according to the management of the creature; therefore every man prospered according to his genius, and that every man conquered according to his strength; and bwhatsoever a man did was cno crime.

Korihor believed that if a man was successful, it was because he had earned his success by hard work, consistent effort and fulfilling goals. Here is where Korihor presents his second philosophical approach, Secular Humanism. Humanists focus upon man: Man is the measure; all things rotate around man; man is the center of the universe; man has the power to solve his own problems, the power to make himself happy, the power to do anything he sets his mind to.

It is, the attempt to function as a civilized society with the exclusion of God and His moral principles. It is literally taking God out o f the equation. And when there is no God, there is no law, and where there is no law, there is no sin.. Therefore, whatsoever a man did was no crime.

Why is this ideology so damaging?

It draws man’s attention away from the only source which could bring liberation from this world’s woes and give satisfaction and happiness in the world to come.
It deflects one’s vision away from Christ and away from that grace or enabling power which comes from him. DCBM, 3:204

How successful was he?

18 And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women, and also men, to commit whoredoms—telling them that when a man was dead, that was the end thereof.

Why was Korihor so successful? These were members of the church he was preaching to!

because his teachings were flattering. We do not naturally like to believe that without Him we can do nothing. Thus part of Satan’s entourage includes those who know the gospel is true but who insist they really don’t need much help except for a pointer or two and a little assistance in being resurrected.

This brings into question how committed and converted the Nephites who believed in Korihor’s words actually were to begin with.

A true servant of Christ is not persuaded by these arguments. He has long since been stripped of all humanistic pride. They see that real success in this world is overcoming selfishness and turning one’s strength to righteousness, to blessing others. They know full well that this kind of success is an uphill, strained effort into the very teeth of the forces that make sin so easy. They know that it is not by any human means that one can overcome the world. After all we can do by human power, we are still nothing. It is only when the grace of God touches our lives that we can overcome evil and enact the precious mercies of righteousness. There can be no boasting, no pretension that anything human prospers us. The glory is all given unto God by those who are more than armchair servants of the Master. ((Chauncey C. Riddle, “Korihor: The Arguments of Apostasy,” Ensign, Sep 1977, 18 ).


This is a very good place in this story to pause and ask ourselves how committed and converted are we to Christ?

The third argument used by Korihor is that of relativism: “… and whatsoever a man did was no crime.” (Alma 30:17.)
Since (he claims) there is no god and men do not live after death, and since (he claims) all so-called “laws” and “commandments” are but social conveniences to give power to priests, the only important thing in life is to do what you want to do—if you can get away with it.

Sounds familiar! Before you think that you are immune to this type of thing, listen to this philosophy in its modern forms:

“ I love attending all the social functions in the church but, I have problems with some of the beliefs and commandments.”

“ I have no problems with the commandments, however, they are not all inclusive. It’s all about the interpretation!”

“ Hey! I know that we are not supposed to see rated R movies but, I REALLY wanted to see this one and besides, “ nobody’s perfect!”

“ I believe Joseph Smith was a prophet but, he lived a long time ago.. some of his council and revelations are outdated and have become superfluous in our day and age.”


The great power of all relativistic approaches is that they allow the individual to judge his own actions. This is why almost any of the approaches strikes a responsive, sympathetic chord in all other relativists. Korihor found many who were pleased with his relativism, even though they may have rejected much else of what he said. “And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness.” (Alma 30:18.)

Now it is little wonder that Korihor found much success in commending relativism to the members of the church in his time. For while the Church is true, the members of the Church here on earth have not yet overcome the world, although most are still trying. For many, the effort is hard, the price too great. Whether they leave the Church or not, they abandon the narrow way and settle for some variety of relativism.

In contrast, the gospel teaches a way that is absolute—absolute in that the formula for righteousness is always the same for every person and for every time and circumstance: take the name of Christ, always remember him, keep all of the commandments that he gives unto us. There is no other way to righteousness, for whatsoever is not of faith in Christ is sin.

After his success in Zarahemla, Korihor moves on to the city of Jershon. This is where the Anti-Nephi-Lehis reside. They were Lamanites converted to Christ , taught by Ammon.


How is Korihor received there?

20 But behold they were more wise than many of the Nephites; for they took him, and bound him, and carried him before Ammon, who was a ahigh priest over that people.
21 And it came to pass that he caused that he should be carried out of the land. And he came over into the land of Gideon, and began to preach unto them also; and here he did not have much success, for he was taken and bound and carried before the high priest, and also the chief judge over the land.
22 And it came to pass that the high priest said unto him: Why do ye go about perverting the ways of the Lord? Why do ye teach this people that there shall be no Christ, to interrupt their rejoicings? Why do ye speak against all the prophecies of the holy prophets?

Interesting that is the Lamanite converts that immediately saw error in Korihor’s philosophies and bound and took him to the high priests of the people.

Once in Gideon, Korihor starts in again with his speech of freeing the people from this religious bondage they are in. He accuses Giddonah, the high priest, of perpetuating the foolish traditions of his fathers so that he can glut himself with the labor of the people’s hands. Seeing that Korihor’s heart was hardened to the extent it was, Giddonah and the chief judge would not speak to him any more. Instead, they bound him sent him, by officer, to Alma, and the chief judge who was govenor over all the land.

Korihor gives Alma and the chief judge the same song and dance.

How does Alma respond?

32 Now Alma said unto him: Thou knowest that we do not glut ourselves upon the labors of this people; for behold I have alabored even from the commencement of the reign of the judges until now, with mine bown hands for my support, notwithstanding my many travels round about the land to declare the word of God unto my people.
33 And notwithstanding the many labors which I have performed in the church, I have never received so much as even one asenine for my labor; neither has any of my brethren, save it were in the judgment-seat; and then we have received only according to law for our time.
34 And now, if we do not receive anything for our labors in the church, what doth it profit us to labor in the church save it were to declare the truth, that we may have rejoicings in the ajoy of our brethren?
35 Then why sayest thou that we preach unto this people to get gain, when thou, of thyself, knowest that we receive no gain? And now, believest thou that we deceive this people, that acauses such joy in their hearts?
36 And Korihor answered him, Yea.
37 And then Alma said unto him: Believest thou that there is a God?
38 And he answered, Nay.
39 Now Alma said unto him: Will ye deny again that there is a God, and also deny the Christ? For behold, I say unto you, I know there is a God, and also that Christ shall come.

Alma here demonstrates the one thing that the believer can and should do in the face of opposition and challenge; bear fervent witness and leave the rest to God. Alma knows and he knows that he knows, and that is all that matters. He feels neither threatened nor overly troubled by an unbeliever, except as the unbeliever imposes his skepticism upon the innocent and the unwary. DCBM, 3:210)

40 And now what evidence have ye that there is no aGod, or that Christ cometh not? I say unto you that ye have none, save it be your word only.

As to the Korihors, we need not assume the burden of proof that is rightly theirs. If they assert we are without God, without prophets, and without revelation, it is for them to prove it. We await that proof as have the Saints of God from the days of Adam.” (Millet & McConkie, Sustaining and Defending the Faith, p. 94)

Alma takes Korihor’s own philosophy and catches him in a trap of his own making. Korihor teaches that we can know only what we can see. (See Alma 30:15.) But when questioned, Korihor categorically denies that he believes there is a God. Alma then asks, ‘What evidence have ye that there is no God, or that Christ cometh not? I say unto you that ye have none, save it be your word only.’

41 But, behold, I have all things as a atestimony that these things are true; and ye also have all things as a testimony unto you that they are true; and will ye deny them? Believest thou that these things are true?
42 Behold, I know that thou abelievest, but thou art possessed with a blying spirit, and ye have put coff the Spirit of God that it may have no place in you; but the devil has power over you, and he doth carry you about, working devices that he may destroy the children of God.
43 And now Korihor said unto Alma: If thou wilt show me a asign, that I may be convinced that there is a God, yea, show unto me that he hath power, and then will I be convinced of the truth of thy words.
44 But Alma said unto him: Thou hast had signs enough; will ye tempt your God? Will ye say, Show unto me a sign, when ye have the testimony of aall these thy brethren, and also all the holy prophets? The scriptures are laid before thee, yea, and all things denote there is a God; yea, even the bearth, and call things that are upon the face of it, yea, and its dmotion, yea, and also all the eplanets which move in their regular form do witness that there is a Supreme Creator.
45 And yet do ye go about, leading away the hearts of this people, testifying unto them there is no God? And yet will ye deny against all these awitnesses? And he said: Yea, I will deny, except ye shall show me a sign.

Korihor had his signs in front of him yet, he asks for a supernatural sign from a being He does not believe in- He banks on his knowledge that God does exist and does not typically give signs to the unbelievers. Unfortunately for him, he loses this time.

46 And now it came to pass that Alma said unto him: Behold, I am grieved because of the hardness of your heart, yea, that ye will still resist the spirit of the truth, that thy soul may be destroyed.
47 But behold, it is abetter that thy soul should be blost than that thou shouldst be the means of bringing many souls down to destruction, by thy lying and by thy flattering words; therefore if thou shalt deny again, behold God shall smite thee, that thou shalt become dumb, that thou shalt never open thy mouth any more, that thou shalt not deceive this people any more.

Denying the existence of God? No NO, that’s not at all what Im doing. I just don’t believe that there is a God. and if I don’t know then, neither can you. The only way I will believe you is if you show me a sign.

49 Now Alma said unto him: This will I give unto thee for a sign, that thou shalt be astruck dumb, according to my words; and I say, that in the name of God, ye shall be struck dumb, that ye shall no more have utterance.
50 Now when Alma had said these words, Korihor was struck dumb, that he could not have utterance, according to the words of Alma.
51 And now when the chief judge saw this, he put forth his hand and wrote unto Korihor, saying: Art thou convinced of the power of God? In whom did ye desire that Alma should show forth his sign? Would ye that he should afflict others, to show unto thee a sign? Behold, he has showed unto you a sign; and now will ye dispute more?
52 And Korihor put forth his hand and wrote, saying: I know that I am dumb, for I cannot speak; and I know that nothing save it were the apower of God could bring this upon me; yea, and I always bknew that there was a God.
53 But behold, the devil hath adeceived me; for he bappeared unto me in the cform of an angel, and said unto me: Go and reclaim this people, for they have all gone astray after an unknown God. And he said unto me: There is dno God; yea, and he taught me that which I should say. And I have taught his words; and I taught them because they were pleasing unto the ecarnal mind; and I taught them, even until I had much success, insomuch that I verily believed that they were true; and for this cause I withstood the truth, even until I have brought this great fcurse upon me.

Korihor’s whole story completely unravels at this point. He begs Alma to remove the curse from him. No way, says Alma. If I do, you will be back to your old tricks in no time. I’m leaving this one to the Lord.

Korihor is cast out and ends up having to beg for his own food.

Those who believed on Korihor’s words are admonished to repent to avoid the same judgement.

58 And it came to pass that they were all convinced of the wickedness of Korihor; therefore they were all converted again unto the Lord; and this put an end to the iniquity after the manner of Korihor.
59 And it came to pass that as he went forth among the people, yea, among a people who had separated themselves from the Nephites and called themselves aZoramites, being led by a man whose name was Zoram—and as he went forth amongst them, behold, he was run upon and trodden down, even until he was bdead.
60 And thus we see the end of him who aperverteth the ways of the Lord; and thus we see that the devil will not bsupport his children at the last day, but doth speedily drag them down to chell.

So how do we deal with these false philosophies? Fortunately, Mormon not only gave us Korihor’s doctrines, he also gave us an inspired answer to them. This is the real value of the Korihor account.

Do not get into a philosophical debate with the Korihors. We combat false philosophies with revelation and true doctrine, not academic debate.

Expose the Korihors for who they are- liars. No matter how clever, how sophisticated the philosophies of an anti-Christ may seem, they are not true. They are riddled with contradictions, errors, and false assumptions. The gospel, on the other hand, is truth—truth that has stood the test of centuries, truth that can withstand rational examination, truth that is pragmatic and practical, truth that can be confirmed through personal experience.
Do not apologize for your beliefs, these beliefs withstand every scrutiny much more efficiently than do the doctrines of Satan.

Another lesson to be learned from Korihor is found in the following chapter, after Mormon finishes telling the story of Korihor. In Alma 31, Alma hears of the pervsions of the Zoramites. He is extremely sorrowful and concerned for the souls of his brethren.
How were the Zoramites perverting the ways of the Lord?
• They “had fallen into great errors.” (Alma 31:9.)
• They had rejected traditions that they felt were “handed down … by the childishness of their fathers.” (Alma 31:16.)
• They did not want to be “led away after the foolish traditions of our brethren,” which they believed did “bind them down to a belief in Christ.” (Alma 31:17.)
• They refused “to believe in things to come, which they knew nothing about.” (Alma 31:22.)
Familiar echoes? Indeed. The Zoramites represent the end product of Korihor’s own philosophy. How ironic that Korihor should meet his death at the hands of a people who practiced what he preached!
What did Alma do about this situation?
He organized what was probably the greatest missionary team of all time to accompany him to the land of the Zoramites: Ammon, Aaron, Omner, aAmulek ,Zeezrom, Corianton and Shiblon. He pulled out the big guns! Why?
5 And now, as the apreaching of the bword had a great tendency to clead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God.
Who can measure the power of the word of God as delivered directly by him, as declared by angels, as contained in scriptures, or as spoken by the power of the Holy Ghost? Here Alma declares that the word is the most powerful instrument for change known to mortal man – stronger than intellectual persuasion or military might. The word heals the wounded soul, nourishes that soul, cuts through falsehood and leads one to Christ, is the foundation for faith, and results in firmness and steadfastness in the faith. DCBM, 3:215-16.

"Who among us," Dr. Robert L. Millet, Dean of Religious Education at BYU asked, "who heard the final apostolic witness of Elder Bruce R. McConkie will ever be the same?" Elder McConkie, very humbly and simply bore such a pure testimony of the Savior that those who hear it or read it today, years later, are still stirred. He said, "...As pertaining to Jesus Christ, I testify that He is the Son of the Living God and was crucified for the sins of the world. He is our Lord, our God, and our King. This I know of myself independent of any other person. I am one of His witnesses, and in a coming day I shall feel the nail marks in His hands and in His feet and shall wet His feet with my tears. But I shall not know any better then than I know now that He is God's Almighty Son, that He is our Savior and Redeemer, and that salvation comes in and through His atoning blood and in no other way." (Conference Report, April 1985, p. 12