Abstract: The Codex Project

[Limnor]

From my notes:

Alma 1 can be seen as a struggle for power and influence inside the early group, specifically reflecting the subjugation of Joseph Smith Sr.’s Universalist beliefs and their influence on Joseph Smith Jr as the claimant to the title seer and prophet.

You’ll recall according to this model, Alvin is the brother of Jared, the original collaborator with Rigdon. He was the first custodian of both vision (“what he sees”) and tradition (“what has been handed to him by Rigdon”).

In the allegorical retelling, Alvin, as Abinadi, confronted his family over the law of Moses and his understanding of what that implied, placing him directly at odds with a family steeped in esotericism—Freemasonry, universalist theology, and ritualized secrecy. Alvin’s death is the originating event that binds the conspirators together.

Martin Harris becomes Limhi, the accidental conservator of Alvin’s record. Martin Harris/Limhi tells us the prophet—Abinadi/Alvin—has been slain. Oliver Cowdery, as Alma, is the insider who fled—like Alma leaving King Noah’s court. He knows what happened. And when he returns, his first task is to confront Nehor, the universalist flatterer who killed Gideon.

In this reading, Gideon is another reflection of Alvin—the truth-teller slain because he challenged the institution.

Note the similarity:

Mosiah 13 11 And now I read unto you the remainder of the commandments of God, for I perceive that they are not written in your hearts; I perceive that ye have studied and taught iniquity the most part of your lives.

Alma 1 9 Now, because Gideon withstood him with the words of God he was wroth with Gideon, and drew his sword and began to smite him. Now Gideon being stricken with many years, therefore he was not able to withstand his blows, therefore he was slain by the sword.

So, when Alma condemns universalism in Alma 1, it is not random, it is Oliver’s coded denunciation of the ideological world that killed Alvin, disguised within the story.

Alma 1 2 And it came to pass that in the first year of the reign of Alma in the judgment-seat, there was a man brought before him to be judged, a man who was large, and was noted for his much strength.

Even a brief reading of the book reveals a character who is a “large and mighty man.” This is usually Joseph within my interpretation, though Parley P Pratt as Ammon was also described as a large man.

Alma 1 becomes a veiled confession. The “Order of Nehor” is not a historical sect but an inversion—a literary stand-in for the universalist/esoteric coalition that overpowered Alvin.

Nehor, the preacher who teaches that “all mankind should be saved at the last day,” is remarkably similar to the form of American Universalism that Joseph Smith Sr Smith embraced in Vermont—guaranteed redemption, no eternal punishment, and a message that might reflect what people want to hear back to them.

The Book of Mormon casts this theology as “priestcraft,” a flattery that leads people astray.

In the book, Nehor (allegorically Joseph Smith Jr) is brought before Oliver/Alma and accused:

Alma 1 10 And the man who slew him was taken by the people of the church, and was brought before Alma, to be judged according to the crimes which he had committed.

11 And it came to pass that he stood before Alma and pled for himself with much boldness.

12 But Alma said unto him: Behold, this is the first time that priestcraft has been introduced among this people. And behold, thou art not only guilty of priestcraft, but hast endeavored to enforce it by the sword; and were priestcraft to be enforced among this people it would prove their entire destruction.

13 And thou hast shed the blood of a righteous man, yea, a man who has done much good among this people; and were we to spare thee his blood would come upon us for vengeance.

In the book, Nehor confesses and suffers an ignominious death:

Alma 1 15 And it came to pass that they took him; and his name was Nehor; and they carried him upon the top of the hill Manti, and there he was caused, or rather did acknowledge, between the heavens and the earth, that what he had taught to the people was contrary to the word of God; and there he suffered an ignominious death.

In the allegory, Joseph is not put to death, but his teaching about Universalism is condemned through a form of blackmail.

However, this didn’t stop the “priestcraft,” as Joseph simply learned to “pretend” to fall in line with Oliver/Alma.

Alma1 17 Nevertheless, they durst not lie, if it were known, for fear of the law, for liars were punished; therefore they pretended to preach according to their belief; and now the law could have no power on any man for his belief.

[Limnor]

I see the repeated flattery/rebuke pattern as attempts by Rigdon/Cowdery/Whitmer to check Joseph’s rise to power.

Under King Noah, authority is sustained by priests who tell the king what he wants to hear before being rebuked by Abinadi. Amalickiah gains influence by flattering others. Alma the Younger flatters and is rebuked.

In my interpretation, the pattern reflects how Joseph compromised over time before ultimately rising to the top in he story of Nephi and Seantum. I’d argue Joseph returned to that pattern after 1838 with the flattering promise of becoming a god.