Thursday, September 24, 2020

John W. Welch, "Are the Similarities between Sherem, Nehor, Korihor Too Great?"

 

 

Chapter 3. Are the Similarities between Sherem, Nehor, Korihor Too Great?

 

Three individuals receive particular attention in the Book of Mormon as opponents to the Nephite establishment: Sherem (Jacob 7); Nehor (Alma 1); Korihor (Alma 30). They are characterized by being learned in language, denying Christ, bringing charges against the Nephite religious leaders, misleading the people, doubting that one can know the future, denying the scriptures, being asked “believest thou the scriptures?”, being hesitant to answer (the Nephite leader is hesitant to invoke the power of God in the face of the challenger’s sign seeking), being accused of blasphemy, finally offering a confession, suffering an ignominious death—after which the people return to righteousness. Robert worries that “evidently it might be urged” that “the same amateurish spirit” does not characterize these narratives (pp. 266-7; the underlines words were handwritten by Roberts on the manuscript but erroneously do not appear in the printed version). “Does it not carry with it,” he queries, “the proof that it is the work of a pious youth dealing with the very common place stock arguments clumsily put together?” (p. 271). Roberts should have added Zeezrom to this list (Alma 11-14).

 

The similarities between the arguments of Nehor, Zeezrom and Korihor, however, are easy to explain. Nehor founded a religious order, which, it appears, was most popular among the Mulekites. Its political power base appears to have been in Ammonihah, for it was known as the Desolation of Nehors when it was destroyed in Alma 16. Zeezrom was “after the order and faith of Nehor” (Alma 14:16); and we know that there were “lawyers, judges, priests and teachers, who were of the profession of Nehor” also in Ammonihah (Alma 14:18). Korihor is never expressly said to belong to this order, but it appears quite obvious that he was; his name may reveal a Mulekite connection, and when he derides Nephite traditions he does not call them the traditions of “our fathers” but of “your” or “their fathers” (Alma 30:27, 31). He also comes “into the land of Zarahemla” (30:6) and tries to convert the Ammonites (30:19), people with whom the Nehors had had dealings before (24:29). Thus, these three men talk the same because they are of the same persuasion and training.

 

Korihor’s arguments are not shallow: rather they distill virtually every main philosophical, epistemological, humanistic, economic, psychological or other such argument generally raised against religion. His case was in fact well briefed and powerfully argued. See also Chauncy Riddle, “Korihor: The Arguments of Apostasy,” Ensign, F.A.R.M.S. Reprint RID-77; John Rozier, “The Trial of Korihor,” F.A.R.M.S. Archive.

 

Sherem’s interest, however, is much different. He does not oppose religion. He is a purist. He wishes to live the law of Moses “which is the right way,” and resists the interjection of the worship of the future messiah into the religion (Jacob 7:7). It is Sherem who accuses Jacob of blasphemy (7:7), not Sherem (like Korihor) who is accused. In effect, Sherem receives the judgement of God for accusing Jacob falsely. Under Israelite law false accusers were made to suffer as their accused would have suffered had the accusation stood up (Deut. 19:16-21). These and many other differences make Sherem’s case not only distinguishable but more understandable. These ancient legal concepts behind these trials and other passages in the Book of Mormon show subtle and important ways in which the Bok of Mormon reflects ancient Near Eastern culture—ways one would not expect if the book were merely “amateurish.”

 

Many of the procedural similarities between these cases can be attributed to ancient Israelite law. For example, it was normal for the court to seek a confession before executing a guilty person, whether voluntarily (as in Sherem’s and Korihor’s cases) or involuntarily (as in Nehor’s case). Publishing the results of the trial through heralding the case publically (e.g. Alma 30:57) was also standard ancient legal procedure . . . it is also the case that ancient histories reported events in patterns, typologies and formulae. Herodotus and Plutarch do this frequently. One would not expect the Book of Mormon to be both an ancient text and a totally sophisticated history by modern standards. (John W. Welch, Finding Answers to B.H. Roberts Questions and “An Unparallel” pp. 15-16, emphasis in original)

 

Further Reading

 

Grant Hardy, Understanding the Book of Mormon: A Reader's Guide

 

John W. Welch, The Legal Cases in the Book of Mormon

 

Joseph M. Spencer, Is this Not Real? (on the Korihor incident and its effects on Alma’s preaching)

 

Brant A. Gardner, Religion of the Nehors

 

A. Keith Thompson, Who Was Sherem?

 

 

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