Restoration of the Church

With the Lord having prepared the way, Joseph Smith was able to restore His church. Looking to Book of Mormon history for a possible parallel to the events surrounding the gospel's restoration, we find that the account toward the end of the book of Mosiah contains important resemblances. The coming forth of the Jaredite records mirrors the coming forth of the Book of Mormon in the latter days. The establishment of the church of Christ by Alma reflects the restoration of Christ's Church in the latter days by Joseph Smith. The subsequent persecutions and missionary labors of both eras are another similarity.

Coming Forth of the Book of Mormon

On closer inspection, we find several significant comparisons between the description of the Jaredite records--which came forth among the Nephites--and the Book of Mormon. Both records were written upon "plates of gold" (Mosiah 28:11; compare JS-H 1:34) and translated by a seer (Mosiah 28:16; compare 2 Ne. 3:7) through the means of the Urim and Thummim (Mosiah 28:13,14; compare JS-H 1:35) by the gift and power of God (Mosiah 8:13,16; compare Mormon 8:14,16). Furthermore, both were a record of the former inhabitants of the land who had fallen because of transgression. (Omni 1:21,22; compare JS-H 1:34; D&C 20:9.) Similar to the Book of Mormon, these records that came among the Nephites were not of little significance. Indeed, "it is expedient that all people should know the things which are written" in both of them. (Mosiah 28:19; compare 2 Ne. 33:13,14; Moro. 10:27,28.) We cannot "learn to be more wise" than those who inhabited the land before us unless we know the reason for their fall. (Morm. 9:31.)

Interestingly, just as Book of Mormon history seems to parallel our day, Jaredite history apparently paralleled the Nephites' day. The sort of comparisons which we are now making between Book of Mormon history and our history (and prophecy) can be made between Jaredite and Nephite history. (Appendix D briefly enumerates many of these.)

The Nephites were not ignorant of the repetitive nature of history. "They were desirous beyond measure to know concerning those people who had been destroyed." (Mosiah 28:12.) More particularly, they were "desirous to know the cause of their destruction." (Mosiah 8:12.) Like them we study these ancient records and derive every lesson we can to avoid the pitfalls of the past and emulate their successes. No wonder Limhi considered that a seer who brings forth such ancient records "is greater than a prophet," and Ammon remarked that a seer "becometh a great benefit to his fellow beings." (8:15,18; compare 2 Ne. 3:7.)

The Prophet Joseph Smith

Mosiah translated the Jaredite records for the Nephites, reminding us of Joseph Smith, who translated the Book of Mormon. However, an even stronger parallel for Joseph Smith--who also restored the Church of Jesus Christ in the latter days--seems to lie with Alma. Alma was eulogized by the Nephites as "the founder of their church [of Christ]." (Mosiah 29:47.). This pivotal role is not ascribed to anyone else in Book of Mormon history. They were also both the high priest of their respective churches--a rare title in the scriptures. (Mosiah 23:16; compare D&C 107:65,66.)

Joseph Smith and Alma were alike in other less peculiar but still notable ways. They both began their prophet-labors as young men. (Mosiah 16:2.) When they first expressed their beliefs to some of their former acquaintances, they were treated with contempt and were persecuted. (Mosiah 16:2,3; compare JS-H 1:21,22.) Later, while still in mortality, their exaltation was sealed upon them. (Mosiah 26:20; compare D&C 132:49.)

One of Joseph Smith's more distinctive accomplishments was to receive revelations now found in the Doctrine and Covenants. He followed a certain pattern when he obtained most of these oracles. When he had a difficult question, he would inquire of the Lord, receive an answer, and write it down so that it could be preserved for the benefit of others.

This same process was illustrated by Alma. Once when a perplexing problem was brought before him, he "was troubled; and he went and inquired of the Lord what he should do concerning this matter....and it came to pass that after he had poured out his whole soul to God, the voice of the Lord came unto Alma. When Alma had heard these words he wrote them down that he might have them, and that he might judge the people of that church according to the commandments of God." (Mosiah 26:13,14,33.) This process is not spelled out with so much detail in any other place in Book of Mormon history. Thus we might conclude that it is another of Mormon's hints to help us recognize the parallels.

The Church of Jesus Christ

Looking at several aspects of the respective churches that Joseph Smith and Alma established also reveals prominent similarities (in addition to fundamental doctrines being the same).

One obvious but important similarity between the ancient and modern church is that they were both named "the church of Christ." (Mosiah 18:17; compare D&C 10:1.) Furthermore, the name of "Mormon," which has become a common nickname of the latter-day Church, was also associated with the birth of the church under Alma. The record states that the church was organized "in ⁽¹⁾Mormon, yea, by the waters of ⁽²⁾Mormon, in the forest that was near the waters of ⁽³⁾Mormon; yea, the place of ⁽⁴⁾Mormon, the waters of ⁽⁵⁾Mormon, the forest of ⁽⁶⁾Mormon...." (Mosiah 18:30; compare Isa. 52:7; D&C 128:19.) We might ask ourselves if six references to the word Mormon in one verse is negligent redundance or designed emphasis, to serve as an intentional hint.

This verse continues, "...^a.How beautiful are they [the forest, waters, etc... of Mormon] to the eyes of them who there came to the ^b.knowledge of their Redeemer; yea, and how blessed are they, for they shall sing to his praise forever." (Mosiah 18:29.) The tone here is amazingly similar to Isaiah's prophetic statement regarding the restoration: "^a.How beautiful upon the mountains are the feet of him that bringeth...good tidings of good, that publisheth salvation; that saith unto Zion, ^b.Thy God reigneth!" (Isa. 52:7; D&C 128:19.)

Mormon was located "in the borders of the land of Nephi...." (Mosiah 18:4.) The land of Nephi was referred to by the Nephites as "the land of [their] father's first inheritance." (9:1.) Perhaps this parallels the Latter-day Saint's early settlements in Jackson County. It was referred to as their land of inheritance.

The wicked king Noah claimed that "Alma was stirring up the people to rebellion against him; therefore he sent his army to destroy them." (Mosiah 18:33,34.) This resembles the way the natives of Jackson County considered the new Mormon settlers a threat, formed a mob, and drove them out.

Next Alma's group settled in the land of Helam and "began to till the ground, and began to build buildings; yea they were industrious, and did labor exceedingly..., [and] they began to prosper exceedingly in the land..., and they built a city, which they called the city of Helam." (Mosiah 23: 5,19,20.) In this context, we cannot help but think of the magnificent city of Nauvoo that the Latter-day Saints built out of the swamplands of the Mississippi River, after the mobs drove them from Missouri.

The tranquility of Alma's people was soon shattered, when the Lamanites came upon them and appointed Amulon to be their leader. He caused the people of Alma to be persecuted and afflicted. (Mosiah 24:1,8-11.) Eventually Alma's people were delivered and were brought to a land where they could practice their religion without hindrance. (Mosiah 24:21; 25:19.) This reflects the period when the Latter-day Saints were persecuted in Nauvoo and then journeyed to the Salt Lake Valley. In both cases, the persecutions served the Lord's purposes by chastening his people and trying "their patience and their faith." (Mosiah 23:21; compare D&C 101:1-5.)

Another landmark in this era of latter-day history was the martyrdom of Joseph Smith. Alma was not martyred. Nevertheless, the birth of the ancient church was initiated by a martyrdom. Abinadi, who bore the message that converted Alma, suffered himself to fall into the hands of king Noah's men, who slew him because he would not deny his words. (Mosiah 17:9,10; compare D&C 135:4.) Thus he became a testator that the message he proclaimed was true.

Notwithstanding great persecutions, both the ancient and modern churches of Christ came forth triumphant. Concerning the church that Alma organized, the Lord promised, "This is my church, and I will establish it; and nothing shall overthrow it, save it is the transgression of my people." (Mosiah 27:13.) This carries the same triumphant peal as Joseph Smith's declaration: "...The standard of truth has been erected; no unhallowed hand can stop this work from progressing...."

Mother Country Missionary Success

Turning now to the book of Alma, we detect a definite emphasis on missionary work (this underscoring actually begins in the latter part of the book of Mosiah). One story that receives particular attention is that of the sons of Mosiah when they returned to the land of Nephi (the land of their father's first inheritance) in an attempt to reclaim their unbelieving brethren, the Lamanites. (Mosiah 28:1.) This seems to parallel the early missionary labors of the Latter-day Saints to the British Isles. In both instances, missionaries converted prominent leaders along with many under their jurisdiction, bringing thousands into the fold. (Alma 17-26; 26:4,5.)⁽¹⁾ Furthermore, in each case, even though churches were organized in the converts' country, after a relatively short time the majority of them were urged to immigrate to the church center. (Alma 23:4; 27:5.)⁽²⁾