Alma 43:1-8

(Note:  Alma 36-42 consist of Alma(2)’s letter to his three sons.  I have discussed them in earlier posts.  We pick up  our story where we left off.)

Chapter 43

Alma and his sons preach the word—The Zoramites and other Nephite dissenters become Lamanites—The Lamanites come against the Nephites in war—Moroni arms the Nephites with defensive armor—The Lord reveals to Alma the strategy of the Lamanites—The Nephites defend their homes, liberties, families, and religion—The armies of Moroni and Lehi surround the Lamanites. About 74 B.C.

1  AND now it came to pass that the sons of Alma did go forth among the people, to declare the word unto them.  And Alma, also, himself, could not rest, and he also went forth.

2  Now we shall say no more concerning their preaching, except that they preached the word, and the truth, according to the spirit of prophecy and revelation; and they preached after the holy order of God by which they were called.

3  And now I return to an account of the wars between the Nephites and the Lamanites, in the eighteenth year [About 74 B.C.] of the reign of the judges.

Alma 43:1-3 (Emphasis mine)

Mormon tells us that Alma(2) and his sons continued to go forth and preach to the people.  He explains that they preached according to the spirit of prophecy and revelations.

But he tells us that he will no longer write about their preaching. He is going write about wars instead of things of a spiritual nature.

Steven Olsen discusses this change.

“Although [Mormon] had known of and alluded to extensive armed conflict in his earlier abridgment of the Nephite records (e.g., Mosiah 10; 20; Alma 2; 15), to this point in his narrative he had chosen not to detail even one battle. In further contrast, Mormon had just completed a detailed account of the remarkable spiritual conversions and relatively successful ministries of Alma the Elder, Alma the Younger, and the sons of Mosiah among both the Nephites and Lamanites (see Mosiah 17—Alma 35). He had also included the verbatim account of the final spiritual counsel of Alma the Younger to his sons Helaman, Shiblon, and Corianton (see Alma 36—42).

“After focusing on patently spiritual matters for over 100 pages of text, Mormon makes an abrupt shift in his narrative. He acknowledges that Alma and his sons continued their missions but then explicitly states, ‘Now we shall say no more concerning their preaching; (Alma 43:2). This shift in focus was not required by a lack of ecclesiastical data; throughout the war narrative, Mormon intermittently refers to their ongoing ministries (e.g., Alma 45:22—23; 46:6, 38; 50:23—25; 62:44—51). Yet instead of focusing on ecclesiology, theology, conversions, and spiritual epiphanies, Mormon chooses at this point to focus his account of the next century of Nephite history almost exclusively on military conflicts between Lamanites and Nephites, fractious internal Nephite politics, social disintegration, and natural catastrophes (Alma 43—3 Nephi 9). The preaching of Samuel the Lamanite is a notable exception (Helaman 13—15).” [1] (Emphasis mine)

4  For behold, it came to pass that the Zoramites became Lamanites; therefore, in the commencement of the eighteenth year the people of the Nephites saw that the Lamanites were coming upon them; therefore they made preparations for war; yea, they gathered together their armies in the land of Jershon.

5  And it came to pass that the Lamanites came with their thousands; and they came into the land of Antionum, which is the land of the Zoramites; and a man by the name of Zerahemnah was their leader.

6  And now, as the Amalekites were of a more wicked and murderous disposition than the Lamanites were, in and of themselves, therefore, Zerahemnah appointed chief captains over the Lamanites, and they were all Amalekites and Zoramites.

7  Now this he did that he might preserve their hatred towards the Nephites, that he might bring them into subjection to the accomplishment of his designs.

8  For behold, his designs were to stir up the Lamanites to anger against the Nephites; this he did that he might usurp great power over them, and also that he might gain power over the Nephites by bringing them into bondage.

Alma 43:4-8 (Emphasis mine)

War begins.  The Zoramites affiliate with the Lamanites.  Thousands of Lamanites arrived in the land of the Zoramites.  The leader, Zerahemnah, appointed captains over the Lamanites.  All these captains were Amalekites and Zoramites.  It seems they were much more bloodthirsty than the Lamanites.  He wanted to make sure he had leaders who would be as violent as he wanted them to be.  He ultimate goal was to bring the Nephites into bondage so he could develop his own power.

Hugh Nibley observes:

“The Zoramites now severed all connection with the Nephites and considered themselves as being officially Lamanite (Alma 43:4). They invited the Lamanite hordes to move in and occupy their country as the first major move against the Nephites (Alma 43:5). At their head came the Lamanite commander-in-chief, the Amalekite Zerahemnah. The Amalekites were Nephite dissenters of an earlier day, and like most dissenters were more bitter against the Nephites and ‘of a more wicked and murderous disposition than the Lamanites were’ (Alma 43:6). Zerahemnah had seen to it that all the key commands in the army had gone to Amalekites like himself or to equally ferocious Zoramites (Alma 43:6). So we see the Nephites being punished for their own wickedness in more ways than one; in fact the Lamanites appear at times as no more than the simpleminded tools of Nephite or ex-Nephite wickedness. Certainly Zerahemnah was using them as his cat's paw, ‘or behold, his designs were to stir up the Lamanites to anger against the Nephites; this he did that he might usurp great power’ (Alma 43:8).” [2] (Emphasis mine)

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[1] Prophecy and History: Structuring the Abridgment of the Nephite Records, Steven L. Olsen, Provo, Utah: Maxwell Institute, accessed December 12, 2011.

[2] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed December 12, 2011.

Alma 32:1-7

Chapter 32

Alma teaches the poor whose afflictions had humbled them—Faith is a hope in that which is not seen which is true—Alma testifies that angels minister to men, women, and children—Alma compares the word unto a seed—It must be planted and nourished—Then it grows into a tree from which the fruit of eternal life is picked. About 74 B.C.

1  AND it came to pass that they did go forth, and began to preach the word of God unto the people, entering into their synagogues, and into their houses; yea, and even they did preach the word in their streets.

2  And it came to pass that after much labor among them, they began to have success among the poor class of people; for behold, they were cast out of the synagogues because of the coarseness of their apparel—

3  Therefore they were not permitted to enter into their synagogues to worship God, being esteemed as filthiness; therefore they were poor; yea, they were esteemed by their brethren as dross; therefore they were poor as to things of the world; and also they were poor in heart.

Alma 32:1-3 (Emphasis mine)

They began preaching everywhere they could, in the synagogues, people’s homes, in the streets.  They began to have some success.

Their success was among the poor.  These people didn’t dress right.  They were thought of as filthy.  In things that mattered to the Zoramites, they were poor.  They were also poor in heart, ready to hear the gospel.

20  ¶ And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.

Luke 6:20 (Emphasis mine)

9  And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

10  Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

11  The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.

12  I fast twice in the week, I give tithes of all that I possess.

13  And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

14  I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Luke 18:9-14 (Emphasis mine)

Sherrie Mills Johnson gives us insight into Zoramite society.

“Instead of establishing a more equitable system that focused on nurturing one another, they not only marginalized the poor in their society (see Alma 32:3) but refused to care for others. For example, when the smitten antichrist Korihor sought refuge among them, he found no safety even though he professed a similar belief system, but was run down and killed (see Alma 30). The Zoramites clearly were not people who focused on overcoming the effects of psychological and social ills by caring for and nurturing the disadvantaged among them.” [1] (Emphasis mine)

Todd Compton explains how being poor made these people more receptive to Alma(2).

“The theme of the spirituality of the outcast, which we found in the story of Samuel the Lamanite above, is also found in the account of the poor Zoramites who have been cast out of the Zoramite synagogues (which they probably built, in large part, Alma 32:5) because of ‘the coarseness of their apparel,’ ‘being esteemed as filthiness’ (Alma 32:2–3). They are despised ‘of all men,’ they say, and ‘especially by our priests’ (Alma 32:5). ‘They have cast us out of our synagogues . . . because of our exceeding poverty; (Alma 32:5). The poor Zoramites, like the Lamanites, are considered ‘filthy.’

“This worldly poorness makes it possible for them to become ‘poor in heart’ (Alma 32:3). Having no place to worship, in their view, they turn to Alma the missionary for guidance, and he preaches the gospel to them outside the city of Zoram, on the hill Onidah.” [2] (Emphasis mine)

4  Now, as Alma was teaching and speaking unto the people upon the hill Onidah, there came a great multitude unto him, who were those of whom we have been speaking, of whom were poor in heart, because of their poverty as to the things of the world.

5  And they came unto Alma; and the one who was the foremost among them said unto him: Behold, what shall these my brethren do, for they are despised of all men because of their poverty, yea, and more especially by our priests; for they have cast us out of our synagogues which we have labored abundantly to build with our own hands; and they have cast us out because of our exceeding poverty; and we have no place to worship our God; and behold, what shall we do?

6  And now when Alma heard this, he turned him about, his face immediately towards him, and he beheld with great joy; for he beheld that their afflictions had truly humbled them, and that they were in a preparation to hear the word.

7  Therefore he did say no more to the other multitude; but he stretched forth his hand, and cried unto those whom he beheld, who were truly penitent…

Alma 32:4-7 (Emphasis mine)

Alma(2) was preaching to the people outside of town.  While he was preaching, a large group of the poor arrived and asked Alma(2) what are we, the poor, to do?  We have nothing.  We have no place to worship.  What should we do?

Alma(2) was filled with joy.   He knew that this multitude had been humbled and were ready to hear the word of God.  He stopped preaching to the first group and turned his back on them.  He gave his full attention to those who were despised by proper Zoramite society.

Hugh Nibley observes:

“See, there were two multitudes, two Zoramite communities. His mission was to the first. Why did he go to the first? Because they were the ones that made the trouble. Remember, the idea was he didn't want the Zoramites to join in with the Lamanites on the other side of the Ammonites so they would have a ‘squeeze play.’ They would break down the value of their buffer state. In order to discourage them from going away and joining the enemy, he decided, we will go and preach to them. That's the best way he could think of. So these dangerous people were the ones he wanted to preach to—the influential ones. But he couldn't get anywhere with them, so then he turned to what he calls ‘the other multitude,’ making it clear that we do have two societies here.” [3] (Emphasis mine)

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[1] The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed November 27, 2011.

[2] The Spirituality of the Outcast in the Book of Mormon, Todd M. Compton, Provo, Utah: Maxwell Institute, accessed November 27, 2011.

[3] Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 27, 2011.

Alma 31:26-38

26  And he lifted up his voice to heaven, and cried, saying:

      O, how long, O Lord,

      wilt thou suffer that thy servants shall dwell here below in the flesh,

      to behold such gross wickedness among the children of men?

27  Behold, O God, they cry unto thee,

          and yet their hearts are swallowed up in their pride. 

      Behold, O God, they cry unto thee with their mouths,

       while they are puffed up,

       even to greatness,

           with the vain things of the world.

28  Behold, O my God, their costly apparel,

          and their ringlets,

          and their bracelets,

          and their ornaments of gold,

          and all their precious things which they are ornamented with;

      and behold,

         their hearts are set upon them,  

      and yet they cry unto thee and say—

           We thank thee, O God, for we are a chosen people unto thee,

                 while others shall perish.

29  Yea, and they say

      that thou hast made it known

          unto them

          that there shall be no Christ.

Alma 31:26-29 (Emphasis mine)

Alma(2) offers a powerful prayer about what they see.  They are swallowed up in pride.  They prayer with their mouths but are caught up in the riches and vain things of the world.  Alma(2) gives examples – ringlets, bracelets, ornaments of gold, other ornaments.

Their hearts are set upon the things of the world.  And, to top it off, they claim God has made known to them there would be no Christ.

30 O Lord God,

         how long wilt thou suffer

         that such wickedness and infidelity

         shall be among this people? 

    O Lord,

        wilt thou give me strength,

    that I may bear

        with mine infirmities. 

     For I am infirm,

        and such wickedness

            among this people

            doth pain my soul.

31  O Lord,

      my heart is exceedingly sorrowful;

           wilt thou comfort

           my soul in Christ. 

      O Lord,

      wilt thou grant unto me

      that I may have strength,

          that I may suffer with patience

              these afflictions

              which shall come upon me,

      because of the iniquity of this people.

32  O Lord,

      wilt thou comfort my soul,

          and give unto me success,

          and also my fellow laborers

          who are with me—

              yea, Ammon, and Aaron, and Omner,

              and also Amulek and Zeezrom

              and also my two sons—

                  yea, even all these

                  wilt thou comfort,

                  O Lord. 

      Yea, wilt thou comfort

          their souls in Christ.

33  Wilt thou grant

      unto them

          that they may have strength,

          that they may bear their afflictions

              which shall come upon them

              because of the iniquities of this people.

Alma  31:30-33 (Emphasis mine)

Alma(2) knows the going will be tough.  He prays for strength as he deals with them.  He prays that he, and his fellow laborers will have the strength to bear the afflictions that they will face.  He also prays that they their souls will be comforted in Christ.

Hugh Nibley observes:

“The brethren were horribly depressed by what they found; they could hardly stand it (Alma 31:30–33). The Zoramites had only been off by themselves for a short time, yet what they were doing was all new to Alma. At first sight it looked like pure idolatry (Alma 31:1).” ^[1] (Emphasis mine)

34  O Lord,

      wilt thou grant unto us

      that we may have success

          in bringing them again

          unto thee in Christ.

35  Behold, O Lord,

          their souls are precious,

          and many of them are our brethren;

      therefore, give unto us, O Lord,

      power and wisdom

          that we may bring these,

              our brethren,

          again unto thee.

Alma 31:34-35 (Emphasis mine)

Even though he knows they are facing a tough challenge, he asks for success in bringing them again unto the Lord.  From this we can infer that many of the Zoramites had believed in Christ, but had fallen away.  Alma(2) asks that they may be able to bring their brethren “again unto thee.”  (verse 35)

Hugh Nibley comments on Alma(2)’s prayer.

“Isn't he being rather judgmental here? No, he is not at all. Why is he so concerned? Well, in the first place they were so blatantly, so overtly [wicked], and Alma had wider experience than anybody else. He knew about people and characters, etc. He had seen more wickedness than anybody else, he being Alma the Younger. So he was able to judge them on that basis, and also because they were blatant. They put on quite a show.  But the main thing is in verse 35. He loves them, and his heart is concerned about them. ‘Behold, O Lord, their souls are precious, and many of them are our brethren.’ So that's why he feels right to be saying that he is suffering terribly. He's not a hypocrite who is overwhelmed by other people's wickedness when it should be his own sins that concern him. It's that he's on a mission here, and he wants to do what he can." [2] (Emphasis mine)

36  Now it came to pass that when Alma had said these words, that he clapped his hands upon all them who were with him.  And behold, as he clapped his hands upon them, they were filled with the Holy Spirit.

37  And after that they did separate themselves one from another, taking no thought for themselves what they should eat, or what they should drink, or what they should put on.

38  And the Lord provided for them that they should hunger not, neither should they thirst; yea, and he also gave them strength, that they should suffer no manner of afflictions, save it were swallowed up in the joy of Christ.  Now this was according to the prayer of Alma; and this because he prayed in faith.

Alma 31:36-38 (Emphasis mine)

The prayer has ended.  The time to begin the work has arrived.  Alma(2) clapped his hands on each member of his group.  When he did this, they were all filled with the Holy Spirit.  They were ready to go and face the challenge.

When they went their separate ways, They had no idea how they would survive.  They departed full of the Holy Spirit and faith. 

Mormon tells us that the Lord provided for them.  They were taken care of.  This was because of Alma(2)’s prayer of faith.

25  Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on.  Is not the life more than meat, and the body than raiment?

26  Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them.  Are ye not much better than they?

27  Which of you by taking thought can add one cubit unto his stature?

28  And why take ye thought for raiment?  Consider the lilies of the field, how they grow; they toil not, neither do they spin:

29  And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

30  Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

31  Therefore take no thought, saying, What shall we eat?  or, What shall we drink?  or, Wherewithal shall we be clothed?

32  (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

33  But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

34  Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself.  Sufficient unto the day is the evil thereof.

Matthew 6:25-34 (Emphasis mine)

10  Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

11  Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

12  Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Matthew 5:10-12 (Emphasis mine)

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[1] The Book of Mormon: Forty Years After, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed November 26, 2011.

[2] Lecture 54: Alma 30-31, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 26, 2011.

Alma 31:20-25

20  For behold, every man did go forth and offer up these same prayers.

21  Now the place was called by them Rameumptom, which, being interpreted, is the holy stand.

22  Now, from this stand they did offer up, every man, the selfsame prayer unto God, thanking their God that they were chosen of him, and that he did not lead them away after the tradition of their brethren, and that their hearts were not stolen away to believe in things to come, which they knew nothing about.

23  Now, after the people had all offered up thanks after this manner, they returned to their homes, never speaking of their God again until they had assembled themselves together again to the holy stand, to offer up thanks after their manner.

24  Now when Alma saw this his heart was grieved; for he saw that they were a wicked and a perverse people; yea, he saw that their hearts were set upon gold, and upon silver, and upon all manner of fine goods.

25  Yea, and he also saw that their hearts were lifted up unto great boasting, in their pride.

Alma 31:20-25 (Emphasis mine)

What Alma(2) saw was an arrogant and proud people.  Their hearts were not on their religion.  For the Zoramites, religion was a one-day affair.  They’d get on their Rameumptom, recite their rote prayer, go home, and forget about their “faith” until the next week. 

Meanwhile, they were more concerned with making money and wearing fine clothes.  They wanted to show off their wealth. 

6  But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

7  But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

8  Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

Matthew 6:6-8 (Emphasis mine)

22  But be ye doers of the word, and not hearers only, deceiving your own selves.

23  For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

24  For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.

James 1:22-24 (Emphasis mine)

Hugh Nibley wrote about the Rameumptom.

“The most prominent fixture of their ceremonial center was a praying-stand at the top of a stairway—suggesting, of course, the standard appointment of the ancient American ceremonial centers: the tall towers with their steep stairways (Alma 31:13). The stair-tower went by the very alien name of Rameumptom (Alma 31:21). Alma, who never accuses these people of immorality, is shocked that their prayers are accompanied with a great showing off of costly and ornate vestments. Heavily adorned—in striking contrast to the garments of the Mosaic priesthood, they paraded around in gorgeous attire while they prayed (Alma 31:27—28).” [1]          (Emphasis mine)

Richard Williams compares the Zoramites and Korihor.  He also explains why Alma(2) would teach his great sermon of faith.

“Interestingly, chapter 31 introduces us to the Zoramites, who espoused religious doctrines similar to Korihor's. They, too, believed that the words of the prophets were foolish traditions, and they were proud ‘that their hearts were not stolen away to believe in things to come, which they knew nothing about’ (Alma 31:22).

“Korihor and the Zoramites so persuasively presented their view of faith, knowledge, and truth that Alma, as well as Moroni, sensed that it needed a powerful response. It is no coincidence, then, that what follows in chapter 32 is perhaps the most profound exposition on faith in all of scripture.“ [2] (Emphasis mine)

Lindon Robinson explains how the Zoramites were a divided society, a society that was divided by wealth.  The poor suffered discrimination by the rest of society.

“The apostate Zoramites first separated themselves spiritually from Christ by denying his existence and then created social and religious divisions among themselves based on riches. Upon their exclusive place of worship, the Rameumptom, the upper class prayed, ‘Holy God, we believe that thou hast separated us from our brethren’ and ‘We thank thee, O God, that we are a chosen and a holy people’ (Alma 31:16, 18). Alma, sickened at the spectacle, ‘saw that their hearts were set upon gold, and upon silver, and upon all manner of fine goods’ (Alma 31:24). Exclusion and separations among the Zoramites created a large group who were poor (see Alma 32:2). Even though these had ‘labored abundantly’ to build synagogues, they were despised because of their poverty and were excluded from places of worship (Alma 32:5).” [3] (Emphasis mine)

How did Zoramite society get to this point?  Sherrie Mills Johnson explains:

“The Zoramites met once a week, offered up a rote prayer, and then ‘returned to their homes, never speaking of their God again until they had assembled themselves together again to the holy stand; (Alma 31:23). In addition, Alma saw that the hearts of the Zoramites were ‘set upon gold, and upon silver, and upon all manner of fine goods’ (Alma 31:24). Yet most dissenting religious groups eschew materialism. This fact, combined with the Zoramites' limited religious life, suggests that religion was not the main motivation for the Zoramite separation…

“The most likely reason for their separation, then, entailed politico-economic considerations. Discontented because of their economic and social position within the Nephite culture, they gathered others of similar circumstances and banded together to establish a government and economy that favored them. In this case we would expect to find a new society that disavowed the old culture (including its religious and political systems) while disengaging or distancing itself in any way possible in order to create a distinct identity of its own—which is what we find in the account of the Zoramites.” [4] (Emphasis mine)

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[1] The Book of Mormon: Forty Years After, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 25, 2011.

[2] Faith, Reason, Knowledge, and Truth, Richard N. Williams, Provo, Utah: Maxwell Institute, accessed November 25, 2011.

[3] "No Poor Among Them"  Lindon J. Robison, Provo, Utah: Maxwell Institute, accessed November 25, 2011.

[4] The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed November 25, 2011.

Alma 31:12-19

12  Now, when they had come into the land, behold, to their astonishment they found that the Zoramites had built synagogues, and that they did gather themselves together on one day of the week, which day they did call the day of the Lord; and they did worship after a manner which Alma and his brethren had never beheld;

13  For they had a place built up in the center of their synagogue, a place for standing, which was high above the head; and the top thereof would only admit one person.

Alma 31:12-13 (Emphasis mine)

Know we know a little about the Zoramites, Mormon now tells us about their form of worship.  We begin to see how they perverted the ways of the Lord.

They had built synagogues for their weekly worship.  One day of the work, the day of the Lord, the people would meet.  In the center of the synagogue was a place where one person would stand.  It was a high stand, higher than a person was. 

It is what happened at that stand that let Alma(2) know just how perverted their worship was.

14  Therefore, whosoever desired to worship must go forth and stand upon the top thereof, and stretch forth his hands towards heaven, and cry with a loud voice, saying:

15  Holy, holy God; we believe that thou art God, and we believe that thou art holy, and that thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever.

16  Holy God, we believe that thou hast separated us from our brethren; and we do not believe in the tradition of our brethren, which was handed down to them by the childishness of their fathers; but we believe that thou hast elected us to be thy holy children; and also thou hast made it known unto us that there shall be no Christ.

17  But thou art the same yesterday, today, and forever; and thou hast elected us that we shall be saved, whilst all around us are elected to be cast by thy wrath down to hell; for the which holiness, O God, we thank thee; and we also thank thee that thou hast elected us, that we may not be led away after the foolish traditions of our brethren, which doth bind them down to a belief of Christ, which doth lead their hearts to wander far from thee, our God.

18  And again we thank thee, O God, that we are a chosen and a holy people.  Amen.

Alma 31:14-18 (Emphasis mine)

This was quite a rote prayer offered by the people.  Let’s break this down and look more closely at the prayer.

• They are praying to their “holy, holy God” who is “holy.”
• God is a spirit, was a spirit, and will always be a spirit.
• God separated them from their brethren.
• They don’t believe in the foolish traditions of the Nephites.
• They were elected to be holy children.
• He had made it known there would be no Christ.
• God is the same yesterday, today, and forever.
• They have been elected to be saved.
• All others were elected will be cast down to hell.
• They thank God for his holiness in saving them and sending everyone else to hell.

It’s no wonder that Alma(2) and his group were amazed.  They realized they had a challenging ministry ahead.

5  ¶ And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.  Verily I say unto you, They have their reward.

6  But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

7  But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

Matthew 6:5–7 (Emphasis mine)

11  The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.

12  I fast twice in the week, I give tithes of all that I possess.

13  And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

14  I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Luke 18:11-14 (Emphasis mine)

Not only does their prayer rationalize their beliefs, it is an attempt to make these beliefs holy and sacred. 

“In the need to rationalize their ways, it is not enough for the guilty to justify their position; it must be sanctified. There is a wonderful account in the Book of Mormon that shows how that is done. It is Alma's report on the Zoramites, which tells us how the vilest people he had ever known managed to project an image of extreme righteousness, loudly proclaiming themselves as ‘a holy people’ (Alma 31:18), while their thoughts ‘were on their riches’ (Alma 31:24—28).” [1]     (Emphasis mine)

Their religion helped the dissenters move even further from the Nephties.  Sherrie Mills Johnson explains:

“Such points of differentiation within the religion were a way for the Zoramites to distance themselves from the prevailing Nephite religion and culture. This distancing is typical of groups who become disaffected because of marginalization. This being the case, we would expect to find detaching mechanisms evident in many aspects of their culture besides religion. And in fact the Zoramite practice of gathering ‘themselves together on one day of the week, which day they did call the day of the Lord’ (Alma 31:12), is one such detaching mechanism: the restructuring of time. Mormon's wording indicates they had purposely chosen a day for their Sabbath that was different from the Nephite Sabbath (see Alma 31:12).” [2] (Emphasis mine)

19  Now it came to pass that after Alma and his brethren and his sons had heard these prayers, they were astonished beyond all measure.

Alma 31:19 (Emphasis mine)

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[1] Last Call: An Apocalyptic Warning from the Book of Mormon, Provo, Utah: Maxwell Institute, accessed November 23, 2011.

[2] The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed November 23, 2011