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As another testament of Jesus Christ, the Book of Mormon is replete with precepts that can bring people closer to their Savior. Christ Visits the New World, by Walter Rane. Courtesy of Intellectal Reserve, Inc.

Introduction: The Illumination of False Premises

In an introspective verse in the Gospel of Luke, we find a question worthy of consideration. “When the Son of man cometh, shall he find faith on the earth?” (Luke 18:8). In context this passage of scripture is contemplating the importance of praying continually and even repeatedly. The passage begins with the directive that “men ought always to pray, and not to faint” (v. 1). The Lord then shares a parable of a judge who granted the request of a widow fearing that she would weary him with her pleas. In the end the passage moralizes that God will avenge those who “cry day and night unto him” (v. 7). At this point, however, the Lord transitions and asks the previously stated question. In essence he seems to be wondering if people at his coming will have the faith to ask, seek, and knock repeatedly.

It would be easy to overlook this question thinking that of course God will find faith when he returns, but that is not a forgone conclusion. Considering current trends in Europe and North America, religion, as it has been expressed, has been undergoing a significant transition leading to the reduction of many markers one might consider the key indicators of faith. A few examples will illustrate this reality. In a 2015 publication, the Pew Research Center published data indicating that those self-identifying as Christians in America dropped by nearly 8 percent in a seven-year period from 2007 to 2014.[1] For many years academic articles and headlines indicated that while fewer Americans affiliated with a specific church, just as many maintained a belief in God and regularly participated in the personal religious devotion of prayer. But this has since changed. Belief in God had dropped from approximately 86 percent in 1990 to under 68 percent in 2016. In 2004, following the same trend, 84 percent of young adults indicated that they prayed at least sometimes. By 2016, however, 25 percent indicated that they “never” prayed.[2] These survey results show that the question posed in Luke is worthy of consideration.

What of the statistics among members of The Church of Jesus Christ of Latter-day Saints? How are we faring in terms of the downward trends in religiosity shown in national surveys? Jana Reiss, a religious historian, has recently noted that although information suggests that adolescent Latter-day Saints are profoundly religious, “there is another side to this, . . . which is that the number of young adults who are leaving [the Church] appears to be rising sharply.”[3] Additionally, she states that this trend follows the trajectory of the larger American religious landscape, and thus the Church “is not an island.”[4] What then are we to do? We have, within our grasp, a tool specifically designed to increase faith. As with all tools, the correct application of the tool is required to reap the greatest benefit from its use, and the Book of Mormon is a divine tool for just such a time as this.

The title page of the Book of Mormon states that the purpose of this tool is to “show the remnant of the house of Israel what great things the Lord hath done for their fathers” and also “to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God.” Nephi indicates that he writes in order that his children may know “to what source they may look for a remission of sins” (2 Nephi 25:26). Thus, the Book of Mormon is designed to increase faith, but only if it is used effectively.

Joseph Smith Jr. taught the Twelve Apostles “that the book of Mormon was the most correct of any book on earth, and the key stone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.”[5] Closeness with God results from abiding by the precepts that are found in the Book of Mormon. If one wants to get closer to God and increase faith in him, the Book of Mormon is the perfect tool, but only if it is used correctly.

So what are precepts, and how can we use the Book of Mormon to discover them to our blessing and the blessing of our families? Let’s first define the term, and then we can discuss how to learn precepts from the Book of Mormon on what I call micro and macro levels.

Understanding Precepts

Though the meanings of words change over time, the definition of precept has remained relatively the same since Joseph used it to teach the Twelve about the potential of the Book of Mormon. In essence, a precept is a general rule intended to regulate the thoughts or behaviors of a person. Thus, as Joseph taught the Twelve about the precepts in the Book of Mormon, he was teaching them that when the book is used correctly, it will teach general rules that will change thoughts and behavior, resulting in a closer relationship with God.[6]

How do precepts relate to doctrines and principles? Simply stated, “gospel doctrine is synonymous with the truths of salvation” and includes both principles and precepts.[7] Principles are “concentrated truth packaged for application.”[8] Similar to precepts, religious principles are concepts, doctrines, ideas, and so forth that express the nature, character, and attributes of God and are applicable in all situations to all people. Principles are the fertile soil from which precepts grow.[9] Principles are truths learned inwardly, and precepts direct action and thoughts outwardly. Learning about and living according to divine precepts builds a relationship with God and others. Applying “precept upon precept” (2 Nephi 28:30) allows for growth and sanctification.

Understanding precepts and their utility is one task. But to experience the full impact of divine precepts, one must recognize, then understand, and finally live them. One way to begin recognizing precepts is to look for textual clues. For example, the writers and abridgers of the Book of Mormon, knowing that it was primarily intended for a future audience, emphasized certain truths by using distinct phrases. These phrases include the following: “I . . . will show unto you” (1 Nephi 1:20), “thus we see” (1 Nephi 16:29), and “thus we can behold” (Helaman 12:1). Although these textual clues can help locate precepts, not all precepts contain such obvious signposts. In fact, most of the precepts taught in the Book of Mormon are not separated from the text in this manner. A careful reader will actively seek to locate those precepts that are separated out as well as those that are not.[10]

Once precepts are identified, the next steps are to understand and apply them. Seeking understanding of a precept moves scripture reading from the intellectual to the spiritual. One gains the spirit of understanding through the Holy Ghost and prayer, as is taught in Moroni’s promise (see Moroni 10:3–5). Applying precepts often challenges one to depart from previous habits or traditions and muster the requisite courage to change (see Alma 5:11–14; Doctrine and Covenants 93:39; Philippians 4:13). The Holy Ghost will once again show us how to change our previous habits (see 2 Nephi 32:4–5), and the necessary courage to do so will come from the stories found within the text. Nephi himself exemplifies using the power of scripture to gain courage. As his brothers resist an attempt to obtain the plates from Laban, Nephi reminds Laman and Lemuel of Moses. “Let us be strong like unto Moses,” he says, “for he truly spake unto the waters of the Red Sea. . . . Now behold ye know that this is true. . . . Let us go up [to Jerusalem]; the Lord is able to deliver us” (1 Nephi 4:2–3).[11] Nephi thus exemplifies a learner who understands the purpose and utility of scripture.

As the “what” and “why” of precepts has already been discussed, the following sections will emphasize two different approaches to learning precepts from the Book of Mormon. The first section will emphasize a micro, or verse-by-verse, approach to identifying precepts in the Book of Mormon. The next section will emphasize a macro, or chapter or book, approach to gleaning instructive precepts from the Book of Mormon.

Precepts of 1 Nephi 1:1—A Micro Look

The first verse in the Book of Mormon will show that thinking deeply about precepts in even a familiar verse can bring an unforeseen beneficial harvest. It is, quite possibly, the most-read verse in the Book of Mormon and teaches profound, significant precepts that have the potential to bring a person closer to Christ. It reads, “I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days” (1 Nephi 1:1).

Nephi first identifies himself in relation to his parents. “It is highly significant that [Nephi’s] first scriptural statement compliments his parents, Lehi and Sariah,” noted President Russell M. Nelson. “A sign of greatness then and now is the expression of deferential honor to parents.”[12] Similarly, Elder L. Tom Perry expressed what a blessing it would be to have it said of all fathers and mothers that they were goodly, righteous, active, faithful, exemplary parents. He added that “Nephi was taught in the ways of the gospel by his father, Lehi.”[13] The “goodly” nature of his parents is clearly connected to the fact that Nephi was taught by them. The next verse helps the reader see that Nephi was taught in both the learning of the Jews and the language of the Egyptians. Some have suggested that the word goodly has more to do with wealth than virtuous qualities, and social standing more than moral fortitude. Hugh Nibley suggested different ways to view this verse. At one time he said, “Notice, what do goodly parents do? They teach you: ‘Therefore I was taught.’”[14] Thus, goodly parents teach. The first verses of the Book of Mormon exemplify Lehi teaching truths that will help his children succeed in every way.

This precept, parents teaching their children to succeed in all things, when understood, changes the way that a person thinks and acts. Prophets ancient and modern have declared that parents are to bring up their children in truth and righteousness and to teach them to love and serve one another. The family proclamation clearly emphasizes the role of teacher as a fundamental responsibility of parents.[15] Thus parents ought to think about how best to train up their children in the way they should go spiritually, intellectually, physically, socially, financially, and so on. This one precept alone will bring a person and family closer to God as parents embrace their divinely appointed role to teach their children in truth and righteousness.

The next phrase in 1 Nephi 1:1 is equally impactful: “having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days.” This phrase, when contemplated, may challenge our unconscious assumptions. Occasionally we may unknowingly embrace a cultural view that righteousness and affliction or other challenges are antithetical to each other. Though contested, many people label the equation of “success” and lack of affliction indicating righteousness as the “Protestant work ethic.”[16] In this way of viewing the world, some may falsely think that righteous actions preclude one from the negative effects of the Fall. If, or when, a difficulty does arise for people operating under this worldview, their faith and relationship with God can be jeopardized or weakened. Thus, Nephi teaches that one can be highly favored of God and yet have many afflictions: a powerful precept. So a family member who develops cancer or experiences some other challenge, including losing a job, can allow the challenge to bind him or her to God rather than interpret the challenge as a judgment from his throne.

Nephi’s next phrase may illuminate the tension between favor and outward manifestations of success or lack thereof. Through his good times and bad times, Nephi has gained a “knowledge of the goodness and mysteries of God.” As one faces the challenges that are a natural part of life in a fallen world, one can come to know God in a proximate and powerful way. One can see God not as an adversary but as a divine Father striving to bring his children home.[17] Understanding the precept that one can come to know God despite challenges allows a person to see God during good and hard times.[18] Indeed, all the precepts taught in 1 Nephi 1:1 can help us improve our parenting, understand that afflictions (or lack thereof) do not necessarily indicate our standing before God in terms of unrighteousness or righteousness, and know that we can have God revealed to us in our good and bad times.

Nephi’s Literary Emphasis in 1 Nephi—A Macro Look

This section is meant to show how looking at a chapter, a grouping of chapters, or even an entire book can lead to seeing precepts previously unseen, leading to increased faith. In this quest it is often important to outline entire books to see overarching themes. I have also found it beneficial to consult scholarly works on portions of the Book of Mormon.[19] We will use the book of 1 Nephi to illustrate. John Welch, a Book of Mormon scholar, has stated, “Though composite, Nephi’s writings are far from unorganized. His use of parallelism, balance, and particularly chiasmus is that of a sophisticated literary technician.”[20] Welch then shows that the entire book of 1 Nephi is organized in a chiastic structure. Chiasmus is a literary structure that concentrates the mind on a central expression by using inverted parallelism.[21] The following is a simplified version of the chiastic structure that Welch identified in 1 Nephi:

A Lehi prophesies warnings of destruction to the Jews, foreseeing God’s mercy (chapter 1)

B Lehi’s group departs from Jerusalem (2:2–15)

C Nephi establishes himself over his brothers by obtaining the plates of brass (2:16–4:38)

D Laban’s sword of fine steel (4:9)

E The plates of brass as a guide (5:10–6:6)

F Lehi’s sons gather Ishmael and his family (7:1–5, 22)

G Lehi’s vision of the tree of life (8:1–38)

H Lehi prophesies about the Old World and Christ’s coming (10:1–22)

I Nephi and the Spirit of the Lord (11:1–36)

H' Nephi’s prophecy of the New World and Christ’s coming (12:1–14:30)

G' Lehi’s vision of the tree of life interpreted (15:1–36)

F' Lehi’s sons marry the daughters of Ishmael; Ishmael dies (16:1–8, 34–35)

E' The brass ball as a guide (16:9–17, 26–33)

D' The bow of fine steel (16:18)

C' Nephi establishes himself over his brothers by building a ship (17:1–18:4) (3:7 // 17:3)

B' Lehi’s group arrives in the promised land (18:23–25)

A' Nephi prophesies concerning the fate of the Jews and mercy of the Lord (chapters 19–22)[22]

When one looks closely at the central message and passages of Nephi, as Welch has laid them out, it becomes very clear that the central message of 1 Nephi (and all of Nephi’s writings) is his personal relationship with and conviction of Jesus Christ, the Son of God. This central passage, 1 Nephi 11:1–36, discusses the condescension of God, emphasizing that a God, Jesus Christ, condescended through the following means: his miraculous birth, his powerful teaching, his calling of the Twelve Apostles, his miracles, his persecution and rejection, and finally his death as he “was lifted up upon the cross and slain for the sins of the world” (v. 33).[23] Thus, Nephi teaches his people “that they are of the house of Israel, and that they are the covenant people of the Lord . . . [so] that they may know how to come unto him and be saved” (15:14). As covenant Israel, we too are numbered among those whom Christ condescended to save. When we understand that through our covenants we have become part of the house of Israel and that it is God’s goodwill and pleasure to save us, we become more inclined toward trusting him. Understanding this precept will help people to feel God’s love for them and repent without stubbornness of heart (see Alma 32:16).

The next few tiers in the chiastic structure teach similarly powerful truths as Nephi emphasizes the fulfillment of God’s promises to all humanity and the importance of making these things known to family. Nephi’s and Lehi’s words in H and H' emphasize the destruction and wickedness of Israel in the Old World and in the New followed by the redemptive power and ministry of the Lord Jesus Christ. The next four tiers, F, G, G', and F', include the tree of life visions of both Lehi and Nephi and the gathering of Ishmael’s family and the subsequent intermarriage. These sections emphasize the importance of family and the Savior. Lehi’s vision centers on gathering his children to the tree to partake of the fruit, or the love of God. Nephi’s rendition of that vision is contextualized as Laman and Lemuel profess that God does not teach them individually the truths of Lehi’s vision, and so Nephi teaches his brothers those important truths, trying to persuade them to believe in Christ. Nephi states that he “did exhort them with all the energies of my soul, and with all the faculty which I possessed, that they would give heed to the word of God and remember to keep his commandments always in all things” (1 Nephi 15:25).

The precepts contained in 1 Nephi emphasize our personal relationship with Jesus Christ through experiencing his goodness, the reality that he will keep his promises to all humanity, and the importance of making these covenants known to our families—teaching and testifying with “all the energies of [our] soul[s]” so that our family members “would give heed to the word of God” (1 Nephi 15:25; see 2 Nephi 25:26). These precepts taught through the entire book of 1 Nephi have great power to change people’s attitudes and behaviors, showing us a God with a commitment to restoring his children and who is imploring families to teach their loved ones to give heed to the word of God and bind themselves to Christ.

Conclusion

Despite the religious trends in the United States and the Western Hemisphere, the decline of faith is not a forgone conclusion. The Book of Mormon, with its power to bring humanity to God, is a tool that, when used correctly, will turn back the contemporary trends—if not collectively, then certainly for individuals and families. Understanding what precepts are and how to find them in the Book of Mormon will empower people to talk of Christ, rejoice in Christ, preach of Christ, and write of Christ. Surely it is true that if people will abide by the precepts taught in the Book of Mormon, it will bring them closer to Jesus Christ than any other book. Then, when Jesus Christ appears, he will “find faith on the earth.”

Notes

[1] Alan Cooperman, ed., “America’s Changing Religious Landscape,” Pew Research Center, May 12, 2015, https://www.pewresearch.org/religion/2015/05/12/americas-changing-religious-landscape/.

[2] Jean M. Twenge, iGen: Why Today’s Super-Connected Kids Are Growing Up Less Rebellious, More Tolerant, Less Happy—and Completely Unprepared for Adulthood—and What That Means for the Rest of Us (New York: Atria Books, 2017), 126 (119–42).

[3] Jana Reiss, The Next Mormons: How Millennials Are Changing the LDS Church (New York: Oxford University Press, 2019), 3–5.

[4] Reiss, Next Mormons, 6.

[5] History, 1838–1856, volume C-1 [2 November 1838–31 July 1842], 1255, The Joseph Smith Papers, https://www.josephsmithpapers.org/paper-summary/history-1838-1856-volume-c-1-2-november-1838-31-july-1842/427.

[6] Google Dictionary, s.v. “precept.” Google uses Oxford Languages, published by Oxford University Press, for definitions. For scriptures teaching similar truths, see John 7:17; Luke 11:28; Mosiah 4:9–11; Alma 32.

[7] Bruce R. McConkie, Mormon Doctrine, 2nd ed. (Salt Lake City: Deseret Book Company, 1979), 204; see also Robert L. Millet, “What Is Our Doctrine?,” Religious Educator 4, no. 3 (2003): 15–33, https://rsc.byu.edu/vol-4-no-3-2003/what-our-doctrine.

[8] Richard G. Scott, “Acquiring Spiritual Knowledge,” Ensign, November 1993, 86.

[9] For examples of the words precept and principle being used interchangeably, see David A. Bednar, “Line upon Line, Precept upon Precept,” Brigham Young University–Idaho devotional, September 11, 2001, https://www.byui.edu/devotionals/president-david-a-bednar-summer-2001-3. See also William A. Barrett, “Precious Precepts of Truth,” BYU devotional, March 6, 2007, https://speeches.byu.edu/talks/william-a-barrett/precious-precepts-truth; and Monte Nyman, “The Most Correct Book,” Ensign, June 1984, 21–23.

[10] See Nyman, “Most Correct Book,” 22–23.

[11] See Nyman, “Most Correct Book,” 23.

[12] Russell M. Nelson, “Nephi, Son of Lehi,” in Heroes from the Book of Mormon (Salt Lake City: Bookcraft, 1995), 3.

[13] L. Tom Perry, “Born of Goodly Parents,” Ensign, May 1985, 22.

[14] Hugh Nibley, Teachings of the Book of Mormon, Semester 1: Transcripts of Lectures Presented to an Honors Book of Mormon Class at Brigham Young University, 1988–1990 (Provo, UT: Neal A. Maxwell Institute for Religious Scholarship, 1993), 16 (p. 12 of digitized version, https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1070&context=mi); and Hugh Nibley, An Approach to the Book of Mormon, 3rd ed. (Salt Lake City: Deseret Book, 1988), 47.

[15] “The Family: A Proclamation to the World,” ChurchofJesusChrist.org.

[16] The phrase “Protestant work ethic” was first coined by Max Weber in The Protestant Ethic and the Spirit of Capitalism. For a brief discussion on Weber’s work, see Solomon Stein and Virgil Henry Storr, “Reconsidering Weber’s The Protestant Ethic and the Spirit of Capitalism,” Independent Review 24, no. 4 (Spring 2020): 521–32, .

[17] The Restoration is about restoring a people to God, not merely restoring a church. See Patrick Q. Mason, Restoration: God’s Call to the 21st-Century World (Meridian, ID: Faith Matters, 2020), 11–13.

[18] For information on 1 Nephi 1:1–3, see Neal Rappleye, “Nephi the Good: A commentary on 1 Nephi 1:1–3,” Interpreter Foundation (blog), January 3, 2014, https://interpreterfoundation.org/blog-nephi-the-good-a-commentary-on-1-nephi-11-3/.

[19] For a set of theological works on the Book of Mormon, see the series published by the Maxwell Institute titled The Book of Mormon: brief theological introductions.

[20] John W. Welch, “Chiasmus in the Book of Mormon,” in Chiasmus in Antiquity: Structures, Analyses, Exegesis, ed. John W. Welch (Provo, UT: Neal A. Maxwell Institute for Religious Scholarship, 1998), 168–70, https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1021&context=mi.

[21] Chiasmus is an inverted parallelism in which a series of words or thoughts is followed by the repetition of the same words or phrases but in reverse order. For information on chiasmus, see Donald W. Parry, Poetic Parallelisms in the Book of Mormon (Provo, UT: Neal A. Maxwell Institute for Religious Scholarship, 2007), 61, xvi, . See also David Noel Freedman, “Preface,” in Welch, Chiasmus in Antiquity, 2.

[22] Welch, “Chiasmus in the Book of Mormon,” 168–70.

[23] See Dennis L. Largey, Book of Mormon Reference Companion (Salt Lake City: Deseret Book, 2003), 761–62; and McConkie, Mormon Doctrine, 155.