Helaman 5 includes a long discussion of the preaching of
Nephi and Lehi, and a rather remarkable vision and story. This includes a
pillar of fire and ministering angels. Between Helaman 5:17-19 and 51-52 over
8,000 Lamanites around Zarahemla are converted, and they gave back all of the
territory they conquered in chapter 4. The most perplexing to me is why did
baptism result in major territorial change? It’s basically covered in one
perfunctory verse yet there must have been some intense celebration and
political wrangling. The current elites and governor would have to share or
give power to the returning elites, and the sudden recovery of territory would
have propelled Nephi and Lehi into stratospheres of popularity. Yet it gets a single
verse, about half a chapter of happy talk, and then lots more talk about
Gadianton Robbers. Nephi and Lehi remain somewhat aloof and even leave the land
for many years (and chapters). Obviously there is something more going on here.
Why Convert In
History
Luckily, we have plenty of historical precedent for mass
conversions. In the space of about 100 years the Roman Empire went from
persecuting them to having an Emperor convert and declares it the state
religion. The German tribes that invaded often converted to a heretical version
of Christianity which limited their influence with the people they ruled.[1]
The Mongol rulers were surprisingly tolerant of Nestorian Christianity and a
significant minority of them converted. Rising European states like Ukraine
essentially held try outs between Roman Catholicism and Eastern Orthodoxy, and
the personality of the missionaries and heads of church influenced the outcome
a good deal.
There was more than sincere conversion that played a role. The political rulers could unify the realm under a central religious system. Though there was also some potential political division in the short term. Many of the Ukrainian nobles rebelled for example over their king’s conversion but were crushed or converted. The title of king was incredibly important in helping rulers overcome reluctant pagans and overcome revolts. From the Kingdom of Sicily to Poland all the way to the Holy Roman Emperor in 800 AD, a ruler often went to great lengths and made many concessions to get their crown sanctioned by the church. Being a Christian king allowed the ruler to consolidate his rule against his noble rivals who refused to convert. Sadly, considering the message of love, it became another club that the rulers could use to beat their pagan subjects. Christian institutions such as churches and monasteries became important centers of revenue for the budding state.
 |
| The baptism of Clovis in 496 AD. Notice the combination of warrior like pose, crown, and spiritual ceremony. This was part of the beginning of early medieval France and the European community. |
Diplomatically the new Christian kingdom became part of the
club. They often had closer relationships with other Christian kingdoms and
diplomacy was easier. Baltic States that converted not only found new allies in
defense, but they also received justification for crusades against their pagan
neighbors. The conversion
of Lithuania shows many of these trends. The ruler vacillated between
Eastern Orthodoxy and Catholicism, lobbied for a crown, sought marriage
alliances that included conversion, thought conversion would help them rule their Eastern Orthodox subjects in their Russian territories, and viewed conversion as a way to end the
crusade of Teutonic Knights against them.
The final benefit had to do with tools of statecraft. The
new kings had to organize, equip, and feed armies as well as tax the
nation. The first alphabets for many
Eastern Europeans languages were written by missionaries and the first written
documents were translated Bibles. The Venerable Bede of Great Britain provided
one of the first histories of that region. So the church ended up providing
some of the most important tools of statecraft that expanded central power,
provided for added administrative controls, and even wrote down their legends
and founding myths that are important to every country.
Book of Mormon
Conversion
Helaman 6 describes a brief period of peace after the mass
Lamanite conversion. Given that most of the chapter shifts to discussing the
Gadianton Robbers, I doubt the peace and prosperity was as widespread as it
seems but the benefits are real. Politically, Helaman 4:4 discussed dissenters
from the Nephites stir up Lamanites to battle, so it’s not surprising that some
Lamanites might have resented the usurpation of power and think joining the
Nephites was a better option. Remember
that Amalickiah and his brother and Nephew recently ruled the Lamanites. Ammoron’s
son invaded the Nephites in Helaman 1, in the same time frame as Moronihah’s
command in Helaman 4. The contemporary
leaders aren’t mentioned, but it’s likely that existing dissenters and the new
ones in Helaman 4:4 likely assumed leadership positions in the Lamanite army,
politics, and church.
But with their conversion the Lamanites became part of the Nephite
power and trading structure. Helaman 6:3 and 8 record “they did fellowship…[and]
did have free intercourse one with another, to buy and to sell, and to get
gain. They also became extremely “rich (Helaman 6:9.)” In fact, this is a great
series of verses that discusses the many trades and crafts that exist from gold
and silver mining to weaving and ranching. This is a period of prosperity that likely
discusses the strengthened Nephite position with the new converts. There is no
word on leadership positions, but the chief judges are rarely mentioned by
name, and when they are there is no backstory, and a distinct separation from
the traditional centers of power that dominated in the book of Alma. This is
very speculative but there is evidence of a political realignment that allows
the possibility of power sharing with the Lamanites converts.
At other points in the text, a rapprochement between the two
sides led to greater written correspondence, which suggests a greater emphasis cultural
communication and the tools of state craft mentioned above.[2] The Lamanites are actually praised for using
“every means” to “destroy” the Gadianton Robbers, which might be the only time
in the scriptures their martial activities are praised. Talk about being part
of the club and receiving justification for their actions! When the Lamanites
are not part of the club they are described a warlike, bloodthirsty and
plundering people.
In the church the Lamanites were respected by Mormon for
their steadfast conversion, and they had positions of authority and influence
as Samuel the Lamanite preachers in Helaman 6:4 came to Zarahemla. and in military affairs the Lamanites
received benefits for their conversion.
In matters of politics, statecraft, trade, the military and
spiritual matters, the Lamanites benefited from their conversion. They were no longer the indolent and violent
outsider, but a part of the club. Even though the Lamanites participated in
many of the same political wrangling and military maneuvers as before their
conversion.
It’s true that Helaman chapter 6 says the Lamanites became
more righteous in this period. The overall arch of the chapter which discussed
wickedness and Gadianton Robbers for most of it, and the wickedness replete in
Helaman and 3rd Nephi, combined with a more nuanced view of the
benefits of conversion, suggest there is more to this conversion than a
heartwarming story which included many benefits that enhanced their status
within Nephite society. I can’t help but
wonder if the quick pride cycle and falling away by many church members
throughout the Book of Helaman was because their conversion was only crown deep
(Helaman 6:31).
What do you think?
*********
[1]
Which I discuss in a chapter of my new book.
[2] I
couldn’t find the specific verse. If somebody wants to mention it in the
comments I’ll give you a million imaginary bonus points.
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