Behold, the Lord that forbidden this thing; therefore, the Lord God hath given a commandment that all men should have charity, which charity is love. And except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the laborer in Zion to perish. (2 Nephi 26:30)
Some critics of the Book of Mormon have harped on this verse, arguing that this is proof that Joseph Smith was interacting with and/or influenced by Paul’s writings in 1 Cor 13.
Firstly, Hebrew and other languages have different words for different kinds of love, as well as other qualities, such as grace and mercy. It would not be unusual for Nephi to actually qualify what he means about “charity” being a form of “[divine] love” (or, as Mormon put it, "charity is the pure love of Christ, and it endureth forever" [Moroni 7:47]).
Indeed, the Hebrew words חֶסֶד and אַהֲבָה (two words for charity and love) have a strong overlap but are not identical. Perhaps Nephi linked them (or similar Hebrew words) together in 2 Nephi 26:30?
Indeed, the Hebrew words חֶסֶד and אַהֲבָה (two words for charity and love) have a strong overlap but are not identical. Perhaps Nephi linked them (or similar Hebrew words) together in 2 Nephi 26:30?
Secondly, Nephi’s interaction with “others” (indigenous Mesoamerican peoples [see this paper by John L. Sorenson on this issue]) would influence this verse and the context it appears in. As Brant Gardner in his seminal commentary on the Book of Mormon wrote:
Nephi states strongly that Yahweh has “forbidden this thin,” by which he means the exclusion generated by priestcraft. The reference reaches past the word’s limited meaning (priestcraft as a profession) to its effects (excluding people from the gospel). In contrast, Nephi explains what Yahweh does want—charity or love. Obeying this commandment eradicates any attitude or behavior that would lead to exclusion. Love is perforce inclusive.
Nephi’s language obviously resembles that of 1 Corinthians 13:2: “And though I have the gift of prophecy, and I understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.” Paul was the apostle to the Gentiles, certainly a context appropriate for Nephi’s discussion of the Gentiles. Furthermore, Paul was also dealing with the tensions of creating the early Gentile Christian community, just like Nephi. The church in Corinth had especially serious conflicts, including competing “theologians” and multiple factions (Raymond E. Brown, An Introduction to the New Testament [New York: Doubleday, 1997], 511).
Indeed, Paul’s beautiful discourse on love follows his discussion of the Corinthian Saints’ divisive use of gifts of the Spirit beginning in 1 Corinthians 12:1 and culminating in the declaration in 1 Corinthians 13:1 that charity (love) surpasses all of those gifts. Thus, Nephi and Paul are in theological harmony on this issue.
However, in textual terms, the question is how Pauline responses to a Gentile church appear in Nephi’s discourse approximately six hundred years before Paul was dealing with this situation in the Old World. I suggest that Nephi, a prophet, was confronting the same community-building problems as Paul. Hence, the reason for the Pauline meaning is not Nephi’s adoption of Paul’s theology but rather Nephi’s independent arrival at the same solution to the same problem. The language in which this solution is couched is Joseph Smith’s contribution, because he recognized Nephi’s thematic similarity to Paul and adapted Paul’s language to express it. I read this passage as additional evidence that Nephi was in the throes of integrating a Gentile population—one that was ethnically, culturally, and religiously foreign (at least before Jacob’s sermon) to the Nephites. Therefore, an appeal to the healing and inclusive power of the principle of love would be very meaningful to Nephi. (Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon [6 vols.; Salt Lake City: Greg Kofford Books, 2007], 371-72)
As an aside, the following is the entry for "charity" in the Encyclopedia of Mormonism:
Charity is a concept found in many cultures, its meaning ranging from a general selfless love of humanity to the specific alms-giving that is often its focus in modern times. Latter-day Saints take their understanding of charity from the Book of Mormon: "Charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him" (Moro. 7:47; cf. Ether 12:34; 2 Ne. 26:30).
As the love of Christ, charity is characterized as selfless and self-sacrificing (1 Cor. 13:5), emanating from a pure heart, a good conscience, and faith unfeigned (1 Tim. 1:5). Thus, more than an act, charity is an attitude, a state of heart and mind (1 Cor. 13:4-7) that accompanies one's works and is proffered unconditionally (D&C 121:45). It follows, but surpasses in importance, faith and hope (1 Cor. 13:13).
This may have been what Jesus was trying to teach Peter in John 21:15-17,wherein he asks Peter three times if he "loves" him, and, to Peter's affirmative answers, responds, "Feed my sheep" and "Feed my lambs," teaching that the true love of Christ always goes out to others. Loving all of God's children and being willing to sacrifice for them are the depth and breadth of the pure love of Christ. This "bond of perfectness and peace" (D&C 88:125; Col. 3:14) becomes the foundation of all human relationships (cf. 1 Cor. 13). The everlasting love of charity is intended to be an integral part of one's nature: one is to cleave unto it (Moro. 7:46) and be clothed in it (D&C 88:125). In fact, all things are to be done in charity. Charity is everlasting; it covers sins (1 Pet. 4:8), it casts out all fears (Moro. 8:17), and it is a prerequisite for entering the kingdom of Heaven (Ether 12:34; Moro. 10:21).
Throughout its history, the law of the LDS Church has been that its members are to do all things with charity. Since its inception in 1842, the LDS Relief Society has had the motto Charity Never Faileth (1 Cor. 13:8; Moro. 7:46). The concept of charity is fundamental to the teachings and the procedures of the Church, being the very core of all it does, including missionary work, Welfare Services, temple work, tithes and offerings, and home and visiting teaching. As the spiritual welfare of the individual member of the Church is contingent upon charity, so is the welfare of Zion dependent upon the charity in the hearts of Latter-day Saints (2 Ne. 26:28).
Further Reading:
Legrand L. Baker and Stephen D. Ricks, A Meaning of "Charity"
Gayle O. Brown, Love in the Book of Mormon
Matthew L. Bowen, “Most Desirable Above All Things”: Onomastic Play on Mary and Mormon in the Book of Mormon
Matthew L. Bowen, “Most Desirable Above All Things”: Onomastic Play on Mary and Mormon in the Book of Mormon