Take Up Arms and Destroy or Be Smitten Against the Wall: Preemptive War in the Book of Mormon, Part I

Abstract-

The defensive stance of the Nephites combined with the several verses that seem to forbid offensive war have created a generally accepted position on warfare in the Book of Mormon as one that supports defensive and forbids offensive warfare. In modern discussion of the topic various scholars have noted, there is an almost “demonic hatred” of preventive war, and a “reproach without evidence” style to condemning those who supported the Iraq war, or the use of military force in general. Using additional and under studied verses this series examines the Nephite use of preemptive warfare and finds that the practice was both common and justified, had dubious effectiveness, and doesn’t warrant the strident attacks against advocates of the strategy.

This is the first of a seven part series. See part two, part two(a), part three, part four, part five, part six, part seven, part eight.

Helaman chapter 1 starkly illustrates the difficulty of judging the merits of preemptive war. In Helaman 1:7 the Nephites seized Paanchi when he was only “about” to flatter the people in pursuit of the Chief Judgeship. The text doesn’t state exactly how much he had done to warrant arrest and execution, but it does repeat the word “about” and his arrest and execution suggests a serious threat. The attempt of his supporters to save him catalyzed the Gadianton insurgency and the preemptive seizure of Paanchi likely fueled their sense of injustice.[1] This example is one of many that suggest a Nephite tendency to preemptively deal with threats to their power. Given the many invasions and threats they faced, the Nephite decision makers had ample evidence to justify their aggressive preemptive tactics. After all, in the same chapter in which they seized Paanchi, the Nephites lost the capital to an army led by a dissenter, under a king who was the son of a dissenter. The two examples, one a caution and one a justification for preemptive action in Helaman 1 shows readers that the line between possibly unrighteous preventive action to take up arms and destroy and fleeing the capital and being smitten against the wall because of inaction is thinner than many Latter Day Saints believe. Using additional and under studied verses as well as a reassessment of commonly (over)used verses for and against the practice this paper examines the Nephite use of preemptive warfare and finds that the practice was both common and justified, had dubious effectiveness, and doesn’t warrant the strident attacks against advocates of the strategy.

The scriptures on the matter are more plentiful than commonly thought but the terminology is contested and a basic knowledge of the difference will help the discussion here. Preemptive war is defined as the initiation of hostilities to defend against imminent or ongoing attacks. Preventive war in contrast, is seen as an attack against threats that are less imminent and are often seen as a war of choice or even of aggression. The difference between the two, though, is largely dependent on the perceived imminence of the attacks. The less imminent the threat, the more preventive, optional, and unjust the war appears to be. This paper uses the term preemptive war instead of preventive war. I tend to agree with Victor David Hanson’s analysis which states that definition of imminent is often in the eye of the beholder and the difference between the two is contested to the point of becoming moot. (As I’ll discuss below, modern technology and weapons further reduces the difference.) With contested definitions the wars become defined not by clinical accuracy, but by the degree to which the person or nation supported or opposed the war to begin with.[2] Since most of the literature on Book of Mormon warfare discusses preemptive warfare, and the difference between the more justified preemptive war, and the less moral preventive war, is incredibly thin and contested, I will stick with the term preemptive war throughout the paper, though I acknowledge that at least some of the Nephite behavior could better fit the preventive definition.[3]

The Book of Mormon presents these preemptive and possibly preventive wars without editorial comment, and thus it seems like simply another strategy used in defending the Nephite realm. The only editorial comment from Mormon is against the blood lust and spiritual decay of those waging war or describes the ineffectiveness of the strategy in a particular instance, and not against the strategy itself. This is important, as preemptive wars are usually presented as morally necessary, but incredibly rare, and the Bush administration and those who supported that strategy are accused of the less morally permissible preventive war. As Colin Gray and Duance Boyce have noted, there is an almost “demonic hatred” of preventive war, and a “reproach without evidence” style to condemning those who supported the Iraq war, or the use of military force in general.[4] Thus, in addition to studying this practice among the Nephites, this piece acts as an important reexamination of what the book says about preemptive war and suggests the moral outrage against it is misplaced.

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[1] Morgan Deane, “Climbing a Tree to Find a Fish: Insurgency in the Book of Mormon”, Provo FAIR Presentation, August 4th, 2016.
[2] See Victor David Hanson, “Epaminondas the Theban and the Doctrine of Preemptive War,” in Makers of Ancient Strategy Victor David Hanson ed., (Princeton: Princeton University Press, 2010), 100-103.
[3] Chris Brown said that the distinction between preventive and preemptive war "is difficult to sustain under twenty-first century conditions.” In Chris Brown, “After ‘Caroline’: NSS 2002, practical judgement, and the politics and ethics of preemption,” in The Ethics of Preventive War, Deen K. Chatterjee ed., (Cambridge University Press: 2013), 28.

[4] Duance Boyce, Even Unto Bloodshed: An LDS Perspective on War (Salt Lake City: Greg Kofford Books, 2015), 171-173. Colin Gray, The Implications of Preemptive and Preventive War Doctrines: A Reconsideration, (Strategic Studies Institute Online, 2007), 28. http://www.strategicstudiesinstitute.army.mil/pdffiles/PUB789.pdf : For a representative sample of the most extreme and unacademic versions, see Kendal Anderson, War: A Book of Mormon Perspective: How the War Chapters of the Book of Mormon Warn Against Wars of Aggression and the Warfare State, (Create Space, 2014), 21 where “evil power hungry dictators” are the only ones that start preemptive war, and page 42 where he calls the practice an “assault on humanity itself.” For a sample of the voluminous personal attacks on proponents of the practice, Irvin Hill wrote, “A writer proving the Book of Mormon defense of Preemptive war, or just another war mongering propagandist?,” Obedient Anarchy, January 28th, 2015. (Accessed, October 21st, 2019 http://www.obedientanarchy.com/2015/01/28/a-writer-proving-the-book-of-mormon-defense-of-preemptive-war-or-just-another-war-mongering-propagandist/ )

Enos and the Trickster God: Mormon Theology Seminar 2020

Huehecoyotl from Codex Telleriano-Remensis

Enos knew that “God could not lie” (Enos 1:6) and therefore his guilt over his sins was swept away. Bearing testimony of a God that doesn’t lie suggests the possibility of gods that did lie. Assuming the possibility of trickster gods that Enos encountered in society at large, or maybe believed in during a rebellious phase, and which would make him want a remission of his sins when he came back, brings additional insights the life of Enos, his encounter with God, and provides insights in Nephite and Lamanite societies as well.

Because trickster gods are common throughout different cultures in different times it possible that Nephite culture responded to and interacted with these belief systems. Enos’ initial impulse was seeking forgiveness for his sins. Understanding the trickster gods might help us understand what sins bothered him. The Aztec god Huehuecóyotl for example was often a symbol for indulgence and male sexuality which suggests the sins of Enos could have been sexual in nature. It’s possible that Enos indulged in his youth in sexual proclivities much like Corianton from later in Nephite history (Alma 39).[1]

In another text, much like the Greek gods Huehuecoyotl fomented wars between humans to relieve his boredom.[2] This is rather insightful because as the faith of Enos increased, or “began to be unshaken” (Enos 1:11), the God who couldn’t lie explained his just reasons for blessing the Nephites with protection, and God then explained the reasons they would forfeit that right. Both reasons are based on the people adhering to covenants in contrast to the capriciousness of a trickster God. Perhaps during his sojourn among other gods or disbelief in God Enos started to think, like the fictional character Romeo, that they were simple fools of fortune or a trickster god (Romeo and Juliet III.1). The desire for God’s promised protection of the Nephites suggests the possibly precarious state of Nephite affairs in this period and the seeds for their eventual exit from the land of Nephi.

The Navajo Coyoteway ceremony is particularly insightful as well. In the ceremony the ritual singer acts as a mediator between the trickster God and the people who offended him.[3] During his prayer Enos acted as a mediator for his people, praying for their welfare (1:9) and the perseveration of their records (1:16) from the hatred of the Lamanites. The Nephites had a knowledge of Moses, and presumably his intercession for the children of Israel which could mean that Enos was applying one or both of several traditions to his specific circumstances. 

The Lamanite behavior also has some possible relation to the trickster god. In the usual ethno centric description given by the Nephites of a wild people dwelling in tents and eating the flesh of wild beasts, Enos mentions that they were a short “skin girdle” (Enos 1:20). While not explicitly mentioned, the visual image of wearing the skins of creatures could recall the priests of trickster gods that often wore animal pelts that represented their gods and who were both feared and revered among ancient people.  

The Ekeko character from South Ande tribes and Kokopeilli from  North American South West tribes both represented trickster gods from afar that came bearing important messages. The importance of this trait could be that Enos used the concept of messages from the trickster gods, as something that was familiar to him and would make an easier transition back to praying to the God who couldn’t lie.[4] Kokopelli is often depicted with a prominent phallus which again connects to the possible sexual sin of Enos which would have created strong motivation and desire for the remission of his sins. Kokopelli’s petroglyphs as a hunchback flute player remains in many caves today which provide vivid physical reminders of locations where ancients would tell stories or perhaps pray all night around a camp fire.

Examining the Book of Enos and the God who couldn’t lie as a response to trickster gods seen throughout ancient societies gives us tantalizing hints into the sins of Enos, the way God interacts with his people through righteous judgement, possible Nephite politics and Lamanite material culture, and the way trickster beliefs like intercession and messages from afar may have influenced Nephite religious leaders. 

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[1] Codex Telleriano-Remensis http://www.famsi.org/research/loubat/Telleriano-Remensis/thumbs0.html

[2] Codex Borbonicus http://www.famsi.org/research/graz/borbonicus/thumbs_0.html

[3] Karl W. Luckert and Johnny C. Cooke, Navajo Interpreter, COYOTEWAY: A Navajo Holyway Healing Ceremonial, University of Arizona Press, 1979.

[4] Young, John V. Kokopelli: Casanova of the Cliff Dwellers: The Hunchbacked Flute Player. Palmer Lake, Colorado: Filter Press 1990.

The Deane's List

The Deane’s List, September 22^nd through 27^th

I'm considering starting some kind of newsletter. What follows would be a list of major events, mainly concerning foreign policy, accompanied by brief commentary. This is still in the formative, development stage so please let me know if you would like to receive something like this in your mailbox every week, what you would like to see, and if you would consider paying one dollar for a subscription. 

More problems than Hong Kong…

One of the arguments about tariffs is that China has the advantage. They are a dictatorship that doesn’t respond to an electorate like Trump and American congressmen must. But there is growing evidence that Chinese people are suffering. Since they don’t have to answer the electorate, they often disregard safeguards that correct damaging policies.

For example, they have increased government spending so that the Chinese housing bubble is much larger than the one that popped in America, and the consequences will be dire. In regards to tariffs, the Chinese have instituted rationing and price controls that harm small businesses. Pork suppliers say that they lose as much as 28 dollars per pig sold, which will end up hurting these businesses in the long run. Government policy and strong authoritarian policies can cover up the damage their polices are doing, and they seem like a difficult nut to crack in the tariff battle. But those policies are masking serious discontent. 

Read more…

Climate Change and Hunger Games

I once mentioned as a joke on social media that my favorite character in the Hunger Games was Haymitch. He was a previous winner of the Hunger Games for district 12. As a result, he was often drunk and forced to be in close contact with the district 12 tributes like Katniss Everdeen, the teenage hero of the series.

My joke was that if I had to listen to a whiny, screeching 15-year-old girl who was so self-important she thought she could save the world, I would probably drink my self into a stupor as well. So……we’re gonna need more booze.

Read more…

When You Need the Hawk

John Bolton disagreed with much of Trump’s approach to foreign policy. Given Iran has bombed or facilitated a bombing it seems like Bolton’s tough guy deterrence strategy should have been heeded. Given that we are in a state of near constant crisis with Iran, it seems that somebody who knows how to use the threat of war as leverage might be useful in the White House.

Read more…

Saudi Arabia Missile Defenses

American missile defenses have been criticized during the recent attack. But blaming a single system like the Patriot Missiles ignores the need for robust, inter layered defenses and a trained force that can properly use those weapon systems. In fact, the Chairmen of the Joint Chiefs of Staff came out later to say that multi layered defenses were necessary.

Read more…

Uncaring Trump America?

CNN posted a new article that the US has set a new historic low limit for refugees. The subtext made it seem like the US can only be loving and compassionate if they accept the amount of refugees that you deem necessary and of course that Trump is horrible and anti-immigrant. But that doesn't consider the example America sets in helping nations become free and prosperous, nor the many aid programs America has and it’s a facile, down river complaint that doesn’t address the root causes of refugees.

Read the whole thing...

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Myth and Miracles in History of the Franks and the Book of Mormon

As part of a continuing series of reading ancient histories and then showing their insights into the Book of Mormon, I’ve read History of the Franks by Gregory of Tours. Unlike other entries this one is a bit focused as most of the pertinent insights come from a portion of the text being in the same genre as the Book of Mormon. I call this genre mythic history. This doesn’t mean the Book of Mormon is a fairy tale fiction, but that in the same way that Americans talk about how God has blessed and intervened in the history of this country, or church members focus on selective events like the seagulls to show how God intervenes in their history, the Book of Mormon and History of the Franks show the same time of events and intervention.  

I focused on book II because it recounted the history of the Franks before Gregory’s personal lifetime, so it helps to make the comparisons to the Book of Mormon even stronger. Like Mormon, Gregory was recounting events, and trying to show their spiritual importance from a time outside of his personal knowledge. What follows are a series of historical vignettes that Gregory uses to illustrate principles we also find in the Book of Mormon.

ii.30 Clovis the king of the Franks had a wife that was Christian, “But he could not be influenced in any way to this belief, until at last a war arose with the Alamanni, in which he was driven by necessity to confess what before he had of his free will denied.” This of course recalls Alma’s speech where he discussed the difference between choosing and being compelled to be humble (Alma 32:15-16). Gregory noticed this principles when he remarked that external motivations like war finally brought the change that gentle persuasion from his wife couldn’t.

ii.33 Again recalling the mission of Alma to the Zoramites, a city during this war was beset with famine and thus cast out their lower classes. Instead of finding God, they were led by one of the artisans who knew about the aqueducts into the city and the leaders promptly faced execution and exile. 

ii.37 [Part One] After Clovis converted he gained a powerful justification for war against a heretical sect: “I take it very hard that these Arians hold part of the Gauls. Let us go with God's help and conquer them and bring the land under our control.” 

This strongly recalls my analysis of the Lamanite conversion and conversions to Christianity. In a post not too long ago I described the advantages a country historically gained by converting. They gain various tools of statecraft, increased trade, and increased diplomatic and military advantages by being part of the Christian club of nations. The Lamanites in Helaman 6 show many of these traits.

Particularly noteworthy was the Lamanite campaign against the Gadianton Robbers.  When the Lamanites are not part of the club they were described as a wild, ferocious, and bloodthirsty people (Mosiah 10:11-12). This narrative is consistent throughout the Book of Mormon.  Except after their conversion Mormon actually praised them for using “every means” to “destroy” the Gadianton Robbers (Helaman 6:20). A part of this was preaching, but the other part was “hunting” (Helaman 6:37) which likely included the search and destroy missions that the Nephites found so difficult (Helaman 11:28).

ii.37 [Part Two] During his suddenly justified war against the Arians in Gaul he faced a particularly difficult point. “When [Clovis] came to the river Vienne with his army, he did not know where he ought to cross. For the river had swollen from the rains. When he had prayed to the Lord in the night to show him a ford where he could cross, in the morning by God's will a hind of wonderful size entered the river before them, and when it passed over the people saw where they could cross.”

The exact opposite of this occurred during early church history and I remember watching the video about it. Zion’s Camp marched towards Missouri and a delegation from a large posse rode up to them and promised that their much larger group was riding towards Zions Camp to kill them.(Check out the video, the acting is hilarious.) Instead the camp bivouacked in a church while a sudden storm swelled the river and protected them. In the video, its very dramatic with the actor portraying Joseph Smith making a prophetic pronouncement, storm clouds coming out of nowhere, and the saints singing and praising God interspersed with scenes of the posse being destroyed by the storm.

You can see for yourself starting at the 10-minute mark here:

I’m not an expert on religion and don’t have any fancy terms to describe it, but it’s obvious these kinds of stories were important in building a sense of community, a shared history of miracles, and important for the faithful to see God’s hand in their lives. I often say that the fundamentals of human nature remain the same regardless of time period or culture, and I see Gregory of Tours writing a history that included an event very similar to Zion’s Camp.

ii.27 [Part Three] The Abbot Maxentius is recorded as: hasten[ing] boldly to meet the enemy to ask for peace. And one of them drew out his sword to launch a stroke at his head, and when he had raised his hand to his ear it became rigid and the sword fell. And he threw himself at the feet of the blessed man, asking pardon.

This resembles the Book of Mormon in two ways. First, it recalls how the People of Limhi used “their fair daughters” to go and plead before the invading Lamanites (Mosiah 19:13). More important is the failed strike from the leader of the soldier. This recalls the story of the Ammon, the king and his wife who all passed out. One of the Lamanites lost a relative to Ammon and tried to strike him with his sword, at which point he was stricken dead (Alma 19:22). And this became part of the miraculous conversion of so many of them (Alma 19:35). 

Again, historians might doubt these stories as the translator of my edition of Gregory’s history did. The stories about divine intervention in the History of the Franks is a remarkable text that helps us gain insight into important building blocks of faith, a foundation of the church, and a shared history among their people. I find it remarkable that the Book of Mormon contains the same kind of miracles.

Thanks for reading. Providing high quality, ad free research and insights over the last decade is a tough and time consuming activity. If you found value in this work please consider donating using the paypal button below, or buy some of research using the research link in the top left.