O Wretched Man that I Am!

[_Runtu]

I threw this together on my lunch hour, so forgive me if it's kind of sloppy in execution:

Reading in Romans chapter 7 the other night, I came across a phrase that should be quite familiar to most Mormons. In a passage explaining the "deadness" of the Mosaic Law, Paul cries out "O wretched man that I am! who shall deliver me from the body of this death?" Of course, we see a similar exclamation in 2 Nephi 4:17: "Nevertheless, notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities."

My intent here is not to discuss who plagiarized who (clearly Paul is quoting Nephi), but I find it interesting how the same phrase is used to different effect and yet in some ways serves the same rhetorical function.

Paul's use of this phrase occurs nearly in the middle of his comparison of the "dead" Law of Moses (which he likens to the flesh) to the life-giving law of Christ (which he calls the law of the "inward man" or of "the mind" (see verses 23-25). For practical reasons, we can consider chapters 7 and 8 or Romans to comprise this discussion of the two laws. Paul begins by speaking of the Mosaic Laws of marriage. A woman whose husband is living, commits adultery if she "be married to another man," but "if her husband be dead, she is free from that law" (vv. 3-4). We as Christians are the wife, and the Law of Moses is the husband; now that the Law has been fulfilled, we are "delivered from the law" (v. 6), as a wife is delivered from a marriage by her husband's death. Paul says, "For I delight in the law of God after the inward man" (v. 22), meaning the new covenant, not the dead law of the flesh.

Nevertheless, Paul tells us that the law brought death and sin into human existence. "The law is spiritual; but I am carnal, sold under sin" (v. 14). We are, he explains, slaves to our carnal nature and thus slaves to sin. No matter how much we wish to do good, we do evil: "For the good that I would I do not: but the evil which I would not, that I do" (v. 19). Structurally, the first 23 verses of chapter 7 constitute a descent away from the freedom of the law; even as Paul recognizes that the law has made him free, he understands that the flesh makes that freedom unattainable. He knows that the flesh is the enemy of the spirit: "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (v. 23). We can almost feel his descent as he watches the light of the gospel recede from his grasp until he calls out in his despair, "O wretched man that I am! who shall deliver me from the body of this death?" (v. 24). John Wesley says of this verse, "The struggle is now come to the height; and the man, finding there is no help in himself, begins almost unawares to pray, Who shall deliver me?" Help comes in the form of the Savior: "I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin" (v. 25).

If chapter 7 represents a descent away from salvation, chapter 8 represents a celebration of the Savior's rescuing us from that descent into spiritual death. Unlike the Mosaic Law of the flesh, which Paul "found to be unto death" (7:10), the "law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (8:2). The remainder of the chapter explains how the gospel brings new life to the believer, who will walk in the spirit: "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you" (8:11). He compares our waiting for redemption to "groan[ing] and travail[ing]" in childbirth, as if we are being literally born again. Paul fills the reader with hope in the Savior and His salvation, that even our sufferings are God's will, for "all things work together for agood to them that love God, to them who are the called according to his purpose" (8:28). He finishes this passage by boldly asserting that those whom God has redeemed will never be lost: "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord" (8:38-39).

We see, then, that Paul's cry of despair represents a nadir of sorts: despair in the dead law leads to a cry for help, which is answered by the Lord and His atonement. Nephi's use of the same figure of speech is used in a similar way, albeit to different effect.

Nephi spends several verses in 2 Nephi 4 discussing the contents of the different records he is keeping upon plates. He explains that the record he is writing (the small plates) and the brass plates contain valuable teachings of God: "For my soul delighteth in the scriptures, and my heart pondereth them, and writeth them for the learning and the profit of my children" (v. 15). It's interesting that both Paul and Nephi use the word "delight" to express their feelings about the gospel and the "things of the Lord" (v. 16). In the next verse, however, Nephi contrasts what Brant Gardner calls "positive experiences he has had in the service of the Lord" with his own wickedness and inadequacy: "Nevertheless, notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities" (v. 17). The use of "nevertheless signals a major shift in emphasis. As Paul, Nephi contrasts the joy in his soul with the sorrow of the flesh. Again, here's Brant Gardner: "In Nephi's psalm the purpose is to create a high contrast between the blessings and Nephi's personal unworthiness of those blessings. Nephi is not considering himself wretched because he is not good, but because he is a fallible human, subject to this world of agency that his father so eloquently described."

The next two verses find Nephi bemoaning his sins and weakness in the face of temptation. In the same way that Paul contrasted the deadness of the Mosaic Law with the life-giving new covenant, Nephi contrasts the good feelings and confidence in the Lord with the shame and heartache of sin: "When I desire to rejoice, my heart groaneth because of my sins" (v. 19). Again, we see the use of the word "groan," not in the context of childbirth but as heartache for his sinful nature. Just as with Paul, in this moment of deepest despair, Nephi points to Him who can save: "Nevertheless, I know in whom I have trusted" (v. 19).

Once again Nephi uses "nevertheless" to make a rhetorical shift, in this case returning to the confidence and joy he spoke of in the earlier verses. Over the next several verses, he recounts the joys he has experienced in God's service: "And mine eyes have beheld great things, yea, even too great for man" (v. 25). The next two verses take the form of questions to contrast the joys of the gospel to the sorrows of sin: "O then, if I have seen so great things, if the Lord in his condescension unto the children of men hath visited men in so much mercy, why should my heart weep and my soul linger in the valley of sorrow, and my flesh waste away, and my strength slacken, because of mine afflictions?" (v. 26). In verses 28 and 29, Nephi rouses himself to "give place no more for the enemy of my soul" and, as Paul, calls on the Lord for deliverance: "O Lord, wilt thou redeem my soul? Wilt thou deliver me out of the hands of mine enemies?" (v. 31). The remainder of the chapter essentially expands this prayer of deliverance.

We see the same contrast between "warring" flesh and spirit in Nephi's prayer. He associates deliverance from his "enemies" with shrinking from "the appearance of sin" (v. 31). As Paul tells us that the redeemed "walk not after the flesh, but after the Spirit" (Rom. 8:1), Nephi prays that the Lord not "shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road!" (v. 32). Verse 34 once more contrasts the spirit and the flesh: "O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh." The chapter ends with Nephi reiterating his trust in the Lord, that He will answer his prayers: "I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my erighteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen" (v. 35).

Probably the most obvious difference in approaches is in Paul's use of the dichotomy between spirit and flesh to teach about the general nature of sin and the law, whereas Nephi's writings appear more geared toward describing himself in particular and his trust in the Lord. Also, Paul emphasizes the serious nature of sin, saying that it "taking occasion by the commandment, deceived me, and by it slew me" (7:10). Nephi's lament of his sinful nature seems almost undercut by his reciting of the blessings he has received. Again, here's Brant Gardner: "When Nephi grieves for his iniquities, we feel that they are not necessarily that onerous, but that his heightened spiritual vision sees the imperfections more clearly than we do, and that Nephi feels more deeply the distance from the Lord that such imperfections might cause."

But in the end, structurally we have the same teaching: Sin causes separation from God, the writer calls upon God for deliverance, and the Savior redeems him and brings him joy.

[_Yoda]

Very interesting!

I'll comment more later...going out the door for a meeting.

I just wanted to bring this to the top before leaving!

;)

[_Roger Morrison]

Hi Runtu, you either get a looooooooong lunch, or you da fastest-fingers-man alive ;-) Interesting topic, in which i see some serious grounds to explore. First i'll set aside the LDS plagiarism as irrelevant to the essence of Paul's thoughts.

I've read Romans 7-8 to get your thinking. From which i'll quote:

Paul's use of this phrase occurs nearly in the middle of his comparison of the "dead" Law of Moses (which he likens to the flesh) to the life-giving law of Christ (which he calls the law of the "inward man" or of "the mind" (see verses 23-25). For practical reasons, we can consider chapters 7 and 8 or Romans to comprise this discussion of the two laws. Paul begins by speaking of the Mosaic Laws of marriage. A woman whose husband is living, commits adultery if she "be married to another man," but "if her husband be dead, she is free from that law" (vv. 3-4). We as Christians are the wife, and the Law of Moses is the husband; now that the Law has been fulfilled, we are "delivered from the law" (v. 6), as a wife is delivered from a marriage by her husband's death. Paul says, "For I delight in the law of God after the inward man" (v. 22), meaning the new covenant, not the dead law of the flesh.

Seems here that Paul understands (or seems to) that Christ replaced the Law of Moses with "His two new commandments". He goes a long way around to say that, but must think he has to relate the "New Living" to the "Old Dead" for the benefit of his audience.

Nevertheless, Paul tells us that the law brought death and sin into human existence. "The law is spiritual; but I am carnal, sold under sin" (v. 14). We are, he explains, slaves to our carnal nature and thus slaves to sin. No matter how much we wish to do good, we do evil: "For the good that I would I do not: but the evil which I would not, that I do" (v. 19). Structurally, the first 23 verses of chapter 7 constitute a descent away from the freedom of the law; even as Paul recognizes that the law has made him free, he understands that the flesh makes that freedom unattainable. He knows that the flesh is the enemy of the spirit: "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (v. 23). We can almost feel his descent as he watches the light of the gospel recede from his grasp until he calls out in his despair, "O wretched man that I am! who shall deliver me from the body of this death?" (v. 24). John Wesley says of this verse, "The struggle is now come to the height; and the man, finding there is no help in himself, begins almost unawares to pray, Who shall deliver me?" Help comes in the form of the Savior: "I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin" (v. 25).

Here I think Paul is too conditioned by his religious beliefs to let go the "old-stuff" and remains "the wretched man" simply because it is beyond him, and the billions that read him as an authority on Christ--and His teaching, (which he never was) and remain trapped in guilt and self-loathing. Ignorant of, "the way, the truth and the light," that leads to the freeing of their spirit from the dungeons of the never-was-fall. "My yoke is light..."

Paul is not to be 'blamed', he is an unfinished product of his time. The sad thing, to me, is that establishment Christendom remains under the influence of ancients and their creeds, fighting against any suggestion of a Christianity where-in one feels comfortable with themselves can have any merit. I cannot find any teachings of Jesus that suggests the necessity of mental/spiritual flagellation. Of one's self or of others.

Are such thinkers unaware that the only service to "God" is performed by human flesh, with or without warts?

If chapter 7 represents a descent away from salvation, chapter 8 represents a celebration of the Savior's rescuing us from that descent into spiritual death. Unlike the Mosaic Law of the flesh, which Paul "found to be unto death" (7:10), the "law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (8:2). The remainder of the chapter explains how the gospel brings new life to the believer, who will walk in the spirit: "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you" (8:11). He compares our waiting for redemption to "groan[ing] and travail[ing]" in childbirth, as if we are being literally born again. Paul fills the reader with hope in the Savior and His salvation, that even our sufferings are God's will, for "all things work together for agood to them that love God, to them who are the called according to his purpose" (8:28). He finishes this passage by boldly asserting that those whom God has redeemed will never be lost: "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord" (8:38-39). (UL added by RM)

Unfortunate that this positive sentence gets less play than the negatives, generally speaking in the past. But i don't think Paul really understands the profundity of his statement. Or possibly more correct, those who followed do not understand it in its truly magnaminous application to the whole of humanity. Believer or non-believer cannot escape their reward for good-deeds, nor the consequence of mis-deeds. The sun-&-rain-to-all thing.

Probably the most obvious difference in approaches is in Paul's use of the dichotomy between spirit and flesh to teach about the general nature of sin and the law, whereas Nephi's writings appear more geared toward describing himself in particular and his trust in the Lord. Also, Paul emphasizes the serious nature of sin, saying that it "taking occasion by the commandment, deceived me, and by it slew me" (7:10). Nephi's lament of his sinful nature seems almost undercut by his reciting of the blessings he has received. Again, here's Brant Gardner: "When Nephi grieves for his iniquities, we feel that they are not necessarily that onerous, but that his heightened spiritual vision sees the imperfections more clearly than we do, and that Nephi feels more deeply the distance from the Lord that such imperfections might cause."

But in the end, structurally we have the same teaching: Sin causes separation from God, the writer calls upon God for deliverance, and the Savior redeems him and brings him joy.

OK, here i'll entertain Nephi ;-) They both, in their own way have a distorted understanding of "sinful nature". One that was valid in their time and place, and unfortunately a view still in the minds of many believers. However, i respectfully suggest not so common in the minds of Christian thinkers.

Brant Gardner's comment leads me to wonder about his indoctrination? LDS? TBM? Otherwise? Personally, i suggest that "...heightened spiritual vision..." would enable one to see "imperfections" as more normal, less onerous/grievious in one's path closing, "...the distance from the lord..."? I get the idea Brant implies that deeper feelings of guilt/remorse denoted a higher understanding?? I don't think so.

"...we have the same teaching..." Yes, but that doen't mean 'the' teaching is correct. Can you, or anyone, illustrate/demonstrate that, or how, "sin" seperates anyone from "God"? Remembering Jesus' teaching, "God" loves "all" saints and sinners, and bestows justice, rain, sun, blessings on all creatures.

Asking this, I am fully aware of the theology that can be put forth. I don't want theologian or ecclesist statements having to do with life beyond this mortal existance. Now, this life is what counts. I can see "sin"/stupidity/ignorance effecting mortal relationships/existance but not one's seperation from "God"... Thanks for the OP. Warm regards, Roger

[_Runtu]

Thanks, Roger. LDS scripture is filled with references to sin separating us from the presence of God. Here's the "Gospel Topics" section from LDS.org:

Spiritual death is separation from God. The scriptures teach of two sources of spiritual death. The first source is the Fall, and the second is our own disobedience. Spiritual death can be overcome through the Atonement of Jesus Christ and by obedience to His gospel.

Spiritual death, thus, is caused by Adam's "transgression" and our own sin.

Here's 1 Nephi 10:21:

Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment-seat of God; and no unclean thing can dwell with God; wherefore, ye must be cast off forever.

As an unbeliever, it's not my job to defend the truth of these teachings but to point out that this is what is taught in Mormonism.

[_Roger Morrison]

Thanks, Roger. LDS scripture is filled with references to sin separating us from the presence of God. Here's the "Gospel Topics" section from LDS.org:

Spiritual death is separation from God. The scriptures teach of two sources of spiritual death. The first source is the Fall, and the second is our own disobedience. Spiritual death can be overcome through the Atonement of Jesus Christ and by obedience to His gospel.

Spiritual death, thus, is caused by Adam's "transgression" and our own sin.

Here's 1 Nephi 10:21:

Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment-seat of God; and no unclean thing can dwell with God; wherefore, ye must be cast off forever.

As an unbeliever, it's not my job to defend the truth of these teachings but to point out that this is what is taught in Mormonism.

Runtu, as a believer in human potential, it is my seriously considered opinion that traditional establishment domesticated religion has little to do with the advancement of humanity. I find those suppositions an embarassment. Whether LDS or of any other sectarian expression, they have no validation or redeeming value in human knowledge evolution.

As a one-time endorser of Mormon-Good, i knew of their teachings. But gave little credibilty to its extreme absurdities at that time. I have since concluded that all Christian Sects that do promolgate the Fall, Redemption, Salvation, Resurection and a Heaven/next life misrepresent Christ and human destiny as visioned by humanitarians over the centuries.

What does, "an unbeliever" believe?? :-) Warm regards, Roger