And in nothing doth man offend God, or against none is his wrath kindled, save those
who confess not his hand in all things, and obey not his commandments.
(Doctrine and Covenants 59: 21)
Reduced to its simplest terms, the phrase ‘providential history’ as used in this book means an approach to ‘doing’ history that recognizes and acknowledges the intervention of God in human affairs. Such an approach to history rests on assumptions that are radically different from those that underpin much of western, secular, humanist history. Since the age of the Enlightenment, there has been a continual push among the intellectual leaders of western civilization to abandon God and faith, and to enthrone humanity, reason and logic in their place.[1] Providential history, or at least the Latter-day Saint approach to it, must be founded on the assumptions that God exists, that He has been involved in the affairs of humankind since before the earth was created and there was mortal life upon it, and that the scriptures (so far as they are translated correctly) constitute authoritative texts that can provide a rich source of insights into God’s purposes and interventions in human affairs over many centuries.
Other chapters in this volume (and its ‘prequel’[2]) have reviewed various themes relating to divine intervention in human affairs, including scriptural evidence for God’s plan for the development of His children, His attributes and power to intervene, the purposes for His intervention or lack of intervention, and what we know about the ways in which He has intervened and does now intervene. In this chapter, we will first briefly survey the Latter-day Saint definition of scriptures as a foundation for consideration of their value as a model or example of providential history. Afterwards, we will look for whatever guidance, insights and ideas the scriptures can give us about the writing of providential history. This will by no means be a complete or definitive study, but we will go as far as our limited time and space will permit.
What Scriptures?
The Latter-day Saint understanding of what constitutes scripture is expansive. The eighth Article of Faith proclaims, “We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.” This wording is not restrictive, and the ninth Article of Faith adds: “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.” Indeed, two additional books of scripture have already been added to the formal cannon of scripture as defined in the eighth article of faith: the Doctrine and Covenants, and the Pearl of Great Price. Additional materials have been added to the Doctrine and Covenants from time to time since it was first published, and it is expected that at some future time the sealed portion of the plates from which Joseph Smith translated the Book of Mormon will be unsealed. Furthermore, it is expected that other books will be added as the scattered and lost tribes of Israel are gathered and bring their records with them (2 Nephi 29: 9-14). The Latter-day Saint viewpoint makes no claim that the Bible is inerrant, though there is evidence that God desires the scriptural record to be accurate and to include significant prophecies and their fulfillment (see 3 Nephi 23: 6-13).
The Church of Jesus Christ of Latter-day Saints has adopted the King James Version of the Bible as the received English text and continues to use that text as originally published, even though Joseph Smith made a number of inspired revisions. LDS editions of the King James Bible provide many of the more significant revisions as footnotes or appendices, while two lengthy amendments to the biblical record appear as the Book of Moses and the Book of Abraham within the Pearl of Great Price, as well as a significant revision of Matthew 24 (including Matthew 23: 9).
Latter-day Saints do not make any claim that the Bible alone or all of these canonized books of scripture together record all of God’s words or all of His works. When Moses was caught up into an exceedingly high mountain to talk with God face to face, God said to him, “…look, and I will show thee the workmanship of my hands: but not all, for my works are without end, and also my words, for they never cease” (Moses 1: 1-4; see also, 2 Nephi 29: 11-13). For Latter-day Saints, the formal canon of scripture is neither closed nor complete, but is open and expectant.
The Latter-day Saint concept of what may be considered scripture goes beyond the formal canon that has been accepted as authoritative by the members of The Church of Jesus Christ of Latter-day Saints assembled in general conference. We claim to have modern-day apostles and prophets who hold the keys of the priesthood and who act as God’s authorized agents on the earth (Articles of Faith 5, 6). Ancient prophets spoke as they were inspired by the gift of the Holy Ghost. Their words and writings became scripture (2 Peter 1:20-21). Likewise, in the modern dispensation, the revelations of God come by the gift and power of the Holy Ghost, the voice of God, or the ministering of angels (D&C 20: 26, 35). When the elders of the Church proclaim the gospel, they are enjoined to “…speak as they are moved upon by the Holy Ghost. And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture….” (D&C 68:2-4).
But what group or groups constitutes “the elders of the Church” and how we may determine when they are speaking “as they are moved upon by the Holy Ghost” is a sometimes complex matter. In the words of President Gordon B. Hinckley, “when all is said and done, the test of the doctrine lies in the standard works of the Church. These have been accepted in conference and assembled as our doctrinal standards.”[3] In this chapter, therefore, with the exception of a few statements from presidents of the Church, the focus will be restricted to the four standard works: the Bible (including Joseph Smith’s inspired revisions), the Book of Mormon: Another Testament of Jesus Christ, the Doctrine and Covenants, and the Pearl of Great Price.
These written records help us to know and to remember our individual identity as sons and daughters of our Heavenly Father; to know and remember where we came from, why we are here, and where we are (or should be) going. They testify of Christ, teach His gospel, and proclaim His commandments and establish the covenants necessary for exaltation. They also help us to remember our collective identity as a covenant people charged with taking the gospel to every ‘nation, kindred, tongue and people’ (see 2 Nephi 30: 8; D&C 88: 103; Rev. 7: 9), and with preparing a people to receive Christ at His coming.[4] The role of the covenants in the plan of salvation appears to be sufficiently significant that Nephi makes special mention of them when he writes of the “record of the Jews” (i.e., the Bible) that it “contains the covenants of the Lord, which he hath made unto the house of Israel,” but that many of the covenants have been “taken away from the gospel of the Lamb” (1 Nephi 13: 23, 26). Hence, it is necessary to read the Bible with that caution in mind.
The Scriptures as Model
This scriptural canon provides a rich resource for insights and ideas as we work toward a conceptualization of what Latter-day Saint providential history may become as a recognized and legitimate discipline. As a package, the scriptures provide several examples of providential history written or edited by inspired prophet-historians and others.[5] These texts can only be seen as powerful narratives intended to document God’s involvement in human affairs (see 1 Nephi 19:22). Some portions of the scriptures may be less historical in nature, the psalms and prophecies for example, though it might be argued that genuine prophecy inspired by God and given through His prophets is history looking forward.[6] At the very least, however, even the less historical portions must be seen to constitute important and authoritative source texts for the providential historian.
A number of themes run through the scriptural cannon. Two of the more prominent of these, in terms of historical narrative, are the closely related themes of the covenant relationship between God and His people, and the scattering and subsequent re-gathering of the covenant people. We will look briefly at a few examples illustrating how these two themes are woven through the scriptural narrative.
In the Old Testament, the inspired narration of Moses from the beginning of Genesis to the end of Deuteronomy provides a wonderful example of providential history written to illuminate God’s interventions in human affairs, with a special focus on God’s covenant relationship with His people: what happens to the people when they honor the covenant, and what happens to them when they do not.[7] By reading the first few chapters of Genesis together with both the Book of Moses and the Book of Abraham, we learn of the pre-mortal or ‘first estate,’ the provision of the plan of salvation including the Atonement, the fall of Satan and his followers, the planning and creation of the earth as a venue for the plan of salvation to be enacted, the placement of Adam and Eve in the garden of Eden, their choice for mortality, and their expulsion from the garden into the telestial world. Arguably, this is the point at which the history of the first estate ends and the history of the second estate begins.
The next few chapters of Genesis (4-8), with help from the Book of Moses (5-8), tell how Adam and Eve began to bring forth children, how Adam (and presumably Eve as well) were taught by the voice of the Lord, by at least one angel, and by the Holy Ghost. God gave them commandments to which they were obedient, subsequent to their expulsion from the Garden. Adam (and presumably Eve also) received the covenant of baptism and gift of the Holy Ghost (Moses 6: 65-66). Adam received the Melchizedek priesthood (Moses 6: 67), including, we may infer, the oath and covenant thereof (see D&C 84: 33-41, especially verse 40). Adam and Eve “blessed the name of God, and made all things known to their sons and daughters” (Moses 5: 12). The phrase “all things” would surely include the covenants.
When Satan came among the people, encouraging them to disbelieve, and men become “carnal, sensual and devilish” (Moses 5: 13), the Lord God called upon the people by the Holy Ghost, commanding them to repent and believe on the Son and be saved. Adam and Eve continued in faith as did many of their offspring, but many did not. Eventually, the righteous gathered together in the city of Zion and were taken up. The remainder was destroyed in the flood, save Noah and his family (Moses 5-8).
Noah also received the Melchizedek priesthood and God re-established His covenant with him (Moses 8: 19; Gen. 6: 18). Noah and his offspring re-peopled the earth after the flood. We can infer that the people in general did not honor the covenant, and at the time of the tower of Babel, God confounded their language and scattered them over all the earth (Gen. 11).[8]
Abraham sought for his appointment to the priesthood, and became “a rightful heir, a High Priest” (Abraham 1: 2, 4). God covenanted with him (Abraham 2: 8-11, 19; Gen. 12: 7; 15; 17: 1-8; 22: 15-18) and subsequently with his son Isaac (Gen. 17: 15-19), and then with Isaac’s son Jacob (Gen. 28: 1-4, 12-22). As foreshadowed in Genesis 28: 15, Jacob (re-named Israel) and his twelve sons and their families removed to Egypt in a time of famine, where they remained for 400 years, until God sent Moses to bring them back.[9]
Sent by God, Moses, who understood the workings of the Egyptian royal court, worked wonders before Pharaoh by the power of God to secure the release of the children of Israel, and again, by the same power, worked wonders on several occasions in the wilderness to preserve their lives. He led them through the wilderness for forty years, until they were ready to enter the land which God had promised to Abraham, Isaac and Jacob. Then, in the last chapters of Deuteronomy, before taking his departure, Moses puts the terms of the covenant before the people, going into vivid detail regarding the temporal and spiritual blessings they will receive if they honor the covenant, and the curses that will come upon them if they do not (see especially Deut. 26-30). The blessings include temporal prosperity in their promised land; the curses include being put out of the land and scattered among all nations, but there is a promise of future redemption and gathering when they, as a people, begin to remember the covenant again.
The historical narrative and the theme of Israel’s relationship with God and the covenant continue through 1 and 2 Samuel and 1 and 2 Kings, though the authorship of these books is unknown. In summary, the people forget the covenant, and at the end of 2 Kings they are conquered by King Nebuchadnezzar of Babylon. Jerusalem and the temple (the architectural embodiment of the covenant) are destroyed, many of the people perish, and others are taken captive to Babylon.[10] Ezra and Nehemiah tell the story of the return of some of the children of Israel to Jerusalem and the re-building of the city and the temple after seventy years in captivity. The books of Esther and Daniel are the stories of individuals during the captivity. The books of Isaiah, Jeremiah and Ezekiel record their namesakes’ prophecies prior to and during that period. Isaiah, for example, talks much about the scattering of Israel and their future re-gathering.
In the New Testament, Luke, for example, writes providential history as an eyewitness in both his gospel and in Acts. He demonstrates a concern for evidence, and his purpose is to bear witness of Christ as he recounts Christ’s mortal ministry and the actions of the apostles as they work to build the church following Christ’s mortal death, resurrection and ascension. Though subdued, the theme of the peoples’ relationship with the covenant is clearly in the sub-text. In both chapters 19 and 21, Luke records Jesus’ prophecy that Jerusalem and the temple will once again be destroyed (see also Matthew 23:39; 24; Joseph Smith—Matthew). The reason is clear: the people have rejected both Him and the covenant: “O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate” (Matt. 23: 37-38). The doom is not stated conditionally, but as a fait accompli and Jesus weeps because of it (Luke 19: 41).[11]
The Book of Mormon contains the work of many writers, but the three principal contributors were Nephi, who wrote more of the text than any other, Mormon, who compiled and edited most of the text not written by Nephi and wrote large parts of the text, and Moroni, who wrote what is, in effect, the epilogue, and a summary of the Jaredite history. Nephi, Mormon and Moroni were inspired prophet-historians, and were deeply concerned with the promises and covenants of God. Nephi records a promise from the Lord very early in the text that establishes a covenant relationship: “And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands.” What makes the promise into a covenant is that it extends to Nephi’s descendants, and includes both a blessing and a cursing. (1 Nephi 2: 19-24. See also 2 Nephi 1: 20ff; Alma 36: 1, 30; 38: 1). Lehi and Book of Mormon prophets repeatedly refer to God’s covenant with Lehi’s descendants in these terms: “Inasmuch as ye shall keep my commandments ye shall prosper in the land; but inasmuch as ye shall not keep my commandments ye shall be cut off from my presence” (see 2 Nephi 1:20; Jarom 1:9; Mosiah 1:7; Alma 37:13; 50: 20).
Perhaps the most definitive statement of this covenant in the Book of Mormon comes in Ether 2, the crux of which is: “…this is a land which is choice above all other lands; wherefore he that doth possess it shall serve God or be swept off; for it is the everlasting decree of God. And it is not until the fullness of iniquity among the children of the land, that they are swept off” (Ether 2: 7-12, see also 8: 18-26). To make the story short, the Book of Mormon records that in the end the Jaredites and the descendants of Lehi and the Mulekites all rejected God and the covenant, and were largely annihilated in wars of total destruction. Only the Lamanites remained to whom the merciful promise of God was extended, that after many generations and much tribulation, the gospel would be preached to them in the latter-day.
Each of the two remaining scriptures of the Restoration, The Doctrine and Covenants and the Pearl of Great Price, makes a significant contribution to Latter-day Saint providential history. In the Pearl of Great Price, which consists of both history and doctrine, the book of Moses tells us more of the history of Moses and of Enoch (Moses 1: 1-42; 6:25-68; 7:1-69); the book of Abraham fills in important gaps in the story of Abraham (Abraham 1 and 2); and Joseph Smith-Matthew provided further insights and clarification on the sequence of events of the last days; while the simple eloquence of Joseph Smith—History, in which Joseph Smith relates key events of the Restoration, will stand up against anything in the ancient scriptures. The Doctrine and Covenants, which is mainly a collection of revelatory writings, is not an historical narrative, but teaches important principles of relevance for the providential historian and further defines the theme of the covenant relationship between God and His covenant people. A notable example is the discussion of the oath and covenant of the priesthood in section 84 (D&C 84: 33-41 and continuing to v. 61). The Doctrine and Covenants also provides additional information on prior historic events (D&C 84:6-28; 107:39-57), details the realization of several ancient promises realized in the dispensation of the fulness of times (see, for example, Malachi 4:406; D&C 110:13-160), and contains much prophecy on future events (D&C 29:7-28; 45; 87; 88:87-116; 133).
What is clear from this brief capsule of salient events in God’s dealing with His covenant people, as recorded in scripture, is that in historical terms they have fared well or badly according to how well they have kept their covenants. This theme may also have application for non-covenant people, depending how well they live in accordance with the light they have received (see 1 Nephi 17:37).
The Scriptures as Guide
In addition to providing examples of providential history, the scriptures also provide insights and ideas that may help to orient the writer of providential history. In this section, the focus will be on what the scriptures can tell us in terms of (a) their authors, (b) their premise, (c) their purpose and (d) certain aspects of their content, especially those which provide insights relevant to providential history. This is not to suggest that these are the only areas in which insights can be gained through examination of providential history as modeled in the scriptures.
Authors of the Scriptures. Though, in one sense, all scripture comes from God, the scriptures as we know them contain the writings of many different people from many walks of life and from a wide range of backgrounds. The writers include farm boys, kings, chief judges, military officers, prophets and high priests, fishers, at least one hunter, a tent maker and others, each imbued with his own cultural and vocational traditions. Moses, one of the major writers of the Old Testament, began earth life as the child of a Hebrew slave, became a prince of Egypt, and then sought refuge as a herdsman in Midian before being called as a prophet. On the other hand, Omni, one of the minor writers of the Book of Mormon, wrote only a few lines, describing himself as one who “fought much with the sword….a wicked man, and I have not kept the statutes and commandments of the Lord as I ought to have done” (Omni 1: 2). Enos, the hunter, tells a short, but profoundly personal story in beautifully simple words, while Isaiah, who is thought to have been an aristocrat and an intellectual,[12] gives many sweeping prophecies in complex, elegant, poetic form. To our knowledge, none of them were trained as historians, though they all appear to have been literate by the standards of their day.
This suggests a broad approach to the matter of who may be included within the fold of providential historians. Persons of differing experiences and cultural backgrounds may be able to see the same situations in differing ways, contributing unique insights. At the same time, when people of differing experiences and backgrounds arrive at the same conclusions, the results can be very powerful, as the scriptures demonstrate.
Premise of the Scriptures. An important feature of well-crafted expository writing is its premise, defined as “a statement of fact or supposition made or implied as a basis of argument.”[13] As noted earlier, the scriptures are clearly based on the premises that there is a God, and that God does intervene in the affairs of humankind. These premises must underlie all providential history. Providential history cannot be written from a solely secular point of view. “Deny not the spirit of revelation, nor the spirit of prophecy, for wo unto him that denieth these things….” said a revelation given through Joseph Smith (D&C 11: 25). Jacob, a Book of Mormon prophet, further declared that “no man knoweth of (God’s) ways save it be revealed unto him” (Jacob 4:8). What God has revealed about His role in human affairs provides the foundation for providential history. To deny or ignore revelation concerning God’s role in history would be virtually the same as to deny his revelations on other subjects.
Purpose of the Scriptures. Clearly, God considers the scriptural record to be important, and wants it to be used to further His purposes. “The Book of Mormon and the holy scriptures,” God told Joseph Smith, “are given of me for your instruction” (D&C 33:16). The Apostle Paul explained that “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works” (2 Timothy 3:16). Nephi succinctly summarizes: “For the fullness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved. Wherefore, the things which are pleasing unto the world I do not write, but the things which are pleasing unto God and unto those who are not of the world” (1 Nephi 6: 4-5).
Nephi’s elaboration of the purpose of scripture is highly instructive. “…I, Nephi, have written these things unto my people, that perhaps I might persuade them that they would remember the Lord their Redeemer…. that they might know concerning the doings of the Lord in other lands, among people of old….I did liken all scriptures unto us, that it might be for our profit and learning” (1 Nephi 19: 18-23). Later, he writes: “For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace we are saved after all we can do….we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies , that our children may know to what source they may look for a remission of their sins” (2 Nephi 25: 23, 25).
The purposes of the scriptural record, it appears, are to inform us of God’s doings in other lands and/or in other times, for our profit and learning, and to bring us to Christ, that through His grace we may receive a remission of our sins and be reconciled unto God. This suggests that important purposes of providential history would be similar to the purposes of the scriptures: to inform the reader of God’s actions; to show the operation of prophesies, patterns, principles and covenants in the time-frames and situations being studied, to show how these can be likened unto ourselves in the present day, and to encourage faith in Christ and his atonement. It also suggests that writers of providential history should not expect their work to be popular among their more secular colleagues.[14]
Content of the Scriptures. The scriptures are a library of books and writings. Indeed, each of the standard works constitutes a collection of writings by different authors. Their content includes many genres of writing and many different stories. The genres include visionary and revelatory writings, poetry, didactic theology, genealogy and historical narrative. These are not necessarily mutually exclusive categories. Isaiah, for example, wrote many of his
revelations and prophecies in poetic form.[15]
The collected narratives often provide illuminating contrast from each other. For example, the story of the creation of the earth and of God’s plan to provide immortality and eternal life to all of the intelligences that desire it is contrasted with Lucifer’s desire to thwart the plan of God and to reign with blood and horror on the earth. God’s plan to identify capable individuals, give them agency and meaningful assignments to help carry out the plan and to share His glory with all who meet the set criteria contrasts with Satan’s totalitarian desire to force all to ‘toe the line’ and to take all glory for himself. Christ’s meekness and magnanimity are contrasted with Lucifer’s pride and jealousy. Stories of depraved civilizations engaged in wars of total destruction are contrasted with those of societies living in states of righteousness, prosperity and peace. The faith of Nephi is contrasted with the unbelief of Laman and Lemuel. The tragedy of King David is contrasted with the mighty change of heart manifested in King Lamoni, or in Alma the younger and the sons of Mosiah. The stories of warriors are contrasted with the stories of missionaries. We learn much from contrasts. “Behold,” said the Lord God, “the man is become as one of us, to know good and evil….” (Genesis 3: 22; Moses 4: 28).
This suggests that the subject matter of providential history may be varied and broad. Any genre of history where God’s influence can be detected and demonstrated can be a part of the field. If a body of work can be developed that shows contrasting situations leading to the same conclusions, whether within single studies or across studies, the effect in terms of achieving the ultimate purposes may be more powerful, as the scriptures demonstrate.
Four Kinds of Scriptural Content of Particular Relevance to Providential History
In the following paragraphs, the focus will be on four salient kinds of content that are powerful in helping the scriptures achieve their purpose: prophecies, patterns, principles and promises. These, it will be shown, are also of particular relevance to the writing of providential history.
Prophecies in Scripture. In essence, as the word is used here, a prophecy is a foretelling of an event or situation that will happen or exist at some future time. Some prophecies reveal God’s intentions to act, that is, God will cause something to happen. “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets,” wrote Amos (3: 7, emphasis added). These prophecies of intention may be conditional (e.g., if the people fail to repent they will be taken into captivity) or unconditional (the event foretold will happen regardless). A very clear example of the consequences of breaking covenants is when God declared to Solomon, “Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant” (1 Kings 11: 11, emphasis added). In this example, God is not merely sharing his foreknowledge with Solomon, but has clearly identified the future results of Solomon’s misconduct. At other times, it may be necessary to infer causation, based on a thorough understanding of the scriptures and theology.
Other prophecies may reveal only God’s foreknowledge without indicating any intention of causation on His part. He is just passing along useful information. It is important to keep in mind that such informational prophecies are themselves an intervention in human affairs. When the weather office issues a hurricane warning, the warning is merely information about an anticipated event. It does not cause the hurricane. Nonetheless, the warning certainly qualifies as an intervention in that it is intended to cause people to prepare for what is about to happen, helping to guide behavior and reduce loss of life and damage to property. The warning may cause people to secure their homes and take shelter or perhaps evacuate the affected area. In this sense, all prophecies can be seen as being interventional and to some extent even causational in nature.
In some cases, we may not be able to tell whether a prophecy is intended to show causation or merely pass along information. For example, many signs of Christ’s first and second coming have been given by prophecy in the scriptures. Some of these prophecies may indicate causation; others may only be passing along foreknowledge. Does the prophecy that the Savior will come out of Egypt indicate intention or merely foreknowledge? I don’t know, but it is a supporting detail to an event that clearly was intentional.
One important way the scriptures intervene to build our faith in Christ is by recording both prophecies and the fulfillment of prophecies, whether the prophecies indicate causation or are informational. “Now I tell you before it come,” said Jesus to His disciples, “that, when it is come to pass, ye may believe that I am he” (John 13: 19; see also John 14: 29; D&C 58: 5). In other words, the prophecies tell us about events and situations before they happen, so that when they do happen, we will recognize God’s foreknowledge and power, and develop greater trust and faith.
There are numerous instances where the scriptural narrative references earlier prophecies to demonstrate their fulfillment. For example, in the opening chapters of the New Testament, Matthew is careful to point out that certain details related to Jesus’ mortal birth fulfill prophecies recorded in the Old Testament. These include prophecies that Jesus would be born of a virgin (Matthew 1: 18-23, see Isaiah 7: 14) in Bethlehem (Matthew 2: 1-6, see Micah 5: 2); that a new star would arise at the time of His birth ((Matthew 2: 1-6, see Numbers 24: 17, also Helaman 14: 5-6); that there would be great mourning because of the loss (death) of many children (Matthew 2 16-18, see Jeremiah 31: 15); and that the Lord would be called out of Egypt (Matthew 2: 13-15, see Hosea 11: 1).[16] Similarly, New Testament writers include in their accounts of Jesus’ betrayal, trial, crucifixion, death, burial and resurrection a number of details foretold in Old Testament prophecies (see Topical Guide for numerous references).
Additional examples of prophecies that have been fulfilled (or that are in the process of fulfillment) include prophecies of the apostasy and the restoration of the gospel, the restoration of the keys of the sealing power turning the hearts of the children to the fathers, the establishment of the mountain of the Lord’s house in the tops of the mountains with all nations flowing unto it, the second coming, the millennium and the return of the lost tribes of Israel.[17] Occasionally, the living prophet may declare that a certain prophecy has been fulfilled, as President Gordon B. Hinckley did during the opening session of the October 2001 general conference (about one month following the terrorist attack on the twin towers of the World Trade Center in New York City). After reading Joel 2: 28-32, which outlines significant events of the last days, he declared that this prophetic vision had been fulfilled.[18]
This focus on prophecy and its fulfillment suggests that writers of providential history must be careful to determine whether particular prophecies are intended to indicate God’s direct action, or to pass on information for the purpose of building faith and commitment, leading indirectly to action on the part of the faithful. It also suggests that providential historians should record prophecies of the day and the fulfillment of prophecies both ancient and modern; and as in the scriptures, consider the resulting impact on the both the faithful and the non-faithful. Secular historians may be leery of writing about any event that must be chronicled before the opening of the relevant archives (now generally 30 years after the event), and would shudder at the notion of using history as a bridge to the future. But providential historians, to the extent that the prophetic record makes clear, may—because of the foreknowledge of God---link past, present and future. God will, in fact, correct the history at the inauguration of the millennial reign by revealing “the secret acts of men and the mighty works of God” in all previous dispensations (D&C 88: 108:110).
The historical significance of an event, it must be remembered, is frequently determined not by the event in and of itself, but by its long-term impact. Events of universal importance such as the birth of Jesus Christ, or God’s raising up of an obscure farm boy, Joseph Smith, as His latter-day prophet, may be relatively obscure in themselves and in their own time, but of vast significance for generations past, present and future. Such events, heralded by prophets in advance, may prove to be far more decisive than the dictates of parliaments, the marches of armies or the rise and fall of empires. The prophetic witness may thus help us discern what truly is important in human events and what is less so.
Patterns in the Scriptures. The scriptures build our faith in Christ by illustrating patterns of thought and behavior, and their consequences, in ways that allow or encourage us to liken them unto ourselves “for our learning and benefit.” While it may be true that history (whether secular or sacred) may not repeat itself in terms of the totality of the specific facts of particular episodes, it is also true that if one views sets of facts from a level of abstraction, patterns may begin to emerge. The Old Testament model of divinely bestowed blessings following righteous observance of sacred covenants, and of tribulation and destruction following their neglect, repudiation or violation, is universal in its application. It may be postulated that nations rise and fall on similar principles.[19]
A direct application of this principle, well-known to latter-day saints, has come to be known as ‘the pride cycle.’ The summary of this cycle that Latter-day Saint young people are taught when studying the Book of Mormon goes something like this: the people are humble and righteous so God blesses them and they prosper; when they prosper they become prideful and turn away from God; disasters follow and the people are humbled; they remember God and His promises, and turn to Him again. In his classic address, “Beware of Pride,” President Ezra Taft Benson gave what is perhaps the current definitive statement regarding this pattern, citing many scriptures. He said: “The Doctrine and Covenants tells us that the Book of Mormon is the ‘record of a fallen people.’ (D&C 20: 9) Why did they fall? This is one of the major messages of the Book of Mormon. Mormon gives the answer in the closing chapters of the book in these words: ‘Behold, the pride of this nation, or the people of the Nephites, hath proven their destruction.’ (Moroni 8: 27) And then, lest we miss that momentous Book of Mormon message from that fallen people, the Lord warns us in the Doctrine and Covenants, ‘BEWARE OF PRIDE, lest ye become as the Nephites of old.’ (D&C 38: 39)”[20] (Emphasis in original.) The warning is as much to people in modern times as it was to ancient peoples.[21]
This suggests that providential historians may identify principles and patterns of thought and behavior, and the consequences that arise from them for individuals, groups and societies. The scriptures may provide narratives in ways that allow us to liken the patterns and consequences unto ourselves, and thereby provide prescient warnings of present or coming dangers.
Principles and Promises in the Scriptures. The scriptures build our faith in Christ by illustrating or teaching didactically principles of the gospel and the promises associated with them. For example, The Book of Mormon begins and ends teaching the principle and promise of prayer. In 1 Nephi 1, many prophets in Jerusalem prophesy that unless the people repent, Jerusalem must be destroyed. Lehi prays with all his heart in behalf of his people. As a result of his prayer, he receives heavenly manifestations, is overcome by the Spirit and is shown in vision “many great and marvelous things.” (1 Nephi 1: 4-14) Many other stories of sincere prayers follow throughout the Book of Mormon. Then in the very last chapter of the book, just in case we missed the point of these examples, Moroni teaches the principle and promise of prayer with a didactic exposition: “And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things” (Moroni 10: 4-5).
This suggests that providential history might illustrate or point out the operation of principles of the gospel and the promises associated with them, and how these have affected a course of events. As always, this should be presented in ways that encourage likening the course of events to our own situation in order to benefit from the experience of previous generations, thus building faith as we see promises fulfilled in our own lives.
Conclusion
As a model for providential history, the scriptures provide examples of providential history written and edited by prophet-historians and others. They construct their narrative around significant themes in order that we as readers may liken them to ourselves. As a guide, they provide a number of insights that will be useful as we consider what the emerging field of Latter-day Saint providential history may become, as well as insights and ideas for writers of providential history. Included are insights in the areas of authorship, premise, purpose and content. Contrast among the narratives in the scriptural model appears to be a significant device. Prophecies and their fulfillment, patterns of thought and behavior with their consequences, and principles with their associated promises appear to be important focal points in the scriptural model for providential history. The history provides the context for framing the message of the scriptures and then showing what the consequences are according to how well covenant people have kept the covenants and commandments. This, in fact, appears to be that combination of spiritual and real in the human experience which is so instructive.
Clearly, the main purpose of the prophet-historians who wrote and edited the examples of providential history provided in the scriptures was to teach and testify of Christ, and bring people to Him. They did this in large part by showing the contrasting results when the people kept the commandments and honored the covenants and when they did not, on both an individual and societal level. The prophecies, patterns, principles and promises of the scriptures all relate to the covenants in one way or another. The choice of whether or not to honor the covenant, it appears, is a very serious matter; one to which we as individuals and as a people need to give our serious attention. Here, perhaps, is the starting point for Latter-day Saint providential history.
Endnotes
[1] In the past few years, for example, we have seen the rise of a so-called ‘new atheism’ that is almost evangelical in nature, with several of its adherents writing best-selling books and others using billboard and bus advertising in selected markets to get their message across. There has also been an aggressive campaign to banish discussion of religion from ‘the public square’.
[2] Roy A. Prete et al, eds., Window of Faith: Latter-Day Saint Perspectives on World History (Provo, Utah: Brigham Young University Religious Studies Center, 2005), 179. Out of print, but available on-line from the Religious Studies Center website.
[3] President Gordon B. Hinckley, General Authority Training Meeting, October 1, 1996. Cited in Gordon B. Hinckley, Teachings of Gordon B. Hinckley (Salt Lake City: Deseret Book Co., 1997), 620, 574.
[4] Gary Novak and Louis Midgley (2007) have written an insightful meditation on Latter-day Saint historical memory and identity, inspired by Yosef Hayim Yerushalmi’s Zakhor: Jewish History and Jewish Memory (Seattle; University of Washington Press, 1982.). See Novak and Midgley, “Remembrance and the Past”, FARMS Review, 19: 2, 37-65.For a more secular view of Jewish memory and identity, see Natan Sharansky and Shira Wolosky Weiss, Defending Identity: Its Indispensible Role in Protecting Democracy (Philadelphia: Public Affairs™, imprint of Perseus Books Group, 2008).
[5]At least one scholar, after assessing the Book of Mormon alone as a model for the writing of “sacred” history, concluded that it did not provide the “perfect pattern” for writing such history, but did find that a useful pattern could be derived from it, by inference, which can be instructive for those writing sacred history in our day. Aspects of the pattern included: acceptance of a variety of approaches in writing sacred history; the idea that it is often easier to discern God’s influence at the end of an era than in the midst of it; that the sacred story should be told accurately; and that the central purpose of such history is instructional. See Eric C. Olsen, “The ‘perfect pattern’: The Book of Mormon as a model for the writing of sacred history,” BYU Studies, Spring 1991, 31:2,. 7-18. .
[6] This concept may seem heretical to the historian trained in the secular humanist tradition, but not necessarily so to the providential historian: “…all is as one day with God, and time only is measured unto men,” wrote Alma (40:8). According to items of instruction given by Joseph Smith the prophet, the angels “reside in the presence of God…where all things for their glory are manifest, past, present and future….” (D&C 130: 7).
[7] Refer to Chapter 6 herein, Whitehead, “The Mighty Acts of God. . .,” for a discussion of ways God has intervened in human history.
[8] One group, the Jaredites, led by Jared and his brother were led to a promised land, presumably because they were righteous. Their history is incorporated into the Book of Mormon as the Book of Ether. Unfortunately, they became wicked and ultimately perished in a civil war of total destruction.
[9]See Chapter 6 herein, Prete, “From Joseph to Joseph. . .,” for a more thorough discussion of how God may have arranged for Jacob and his family to be in Egypt.
[10] The majority of the Book of Mormon relates the story of two different groups of people who were led by God away from Jerusalem to a promised land just prior to the destruction of Jerusalem.
[11] For another instance of God weeping because of the wickedness of the people, see Moses 7: 28-33.
[12] Victor L. Ludlow, Isaiah: Prophet, Seer, and Poet (Salt Lake City: Deseret Book Company, 1982).
[13] Merriam-Webster Dictionary, Pocket Book Edition 8th printing (Markham, ON: Simon and Schuster of Canada, Ltd., 1975).
[14] We ought to ponder the degree to which God’s instruction to Moses on the mountain has relevance for the present day. After God commanded Moses to write the words that He (God) would speak, He counseled, “Show them not unto any except them that believe.” See Moses 1: 42.
[15]. Ludlow, Isaiah: Prophet, Seer, and Poet..
[16] Matthew also cited scripture to show that Jesus would be called a Nazarene (Matthew 2: 19-23, the referent prophecy appears to be lost). Matthew also refers to a prophecy of Isaiah, “The voice of one crying in the wilderness, ‘Prepare ye the way of the Lord, make his paths straight,’” and identifies John the Baptist as the fulfillment of the prophecy (Matthew 2: 1-6, see Isaiah 40: 3). Luke records Jesus’ own announcement of His (Jesus’) calling as Messiah when He stood to read the scriptures in the synagogue at Nazareth. After reading a messianic prophecy from Isaiah, Jesus proclaimed, “This day is this scripture fulfilled in your ears.” The people understood His meaning and intent clearly, and, apparently considering Him guilty of blasphemy, sought unsuccessfully to throw Him off a cliff. See Luke 4: 14-31; Isaiah 61: 1-3.
[17] See the Topical Guide in the LDS edition of the Bible for numerous references.
[18] President Gordon B. Hinckley, Ensign, November 2001, 4-6.
[19] See Ezra Taft Benson, The Teachings of Ezra Taft Benson (Salt lake City: Bookcraft, 1988), 358
[20] Ensign, May 1989, 4
[21] President Dieter F. Uchtdorf, Second Counselor in the First Presidency, referred to, and expanded on, President Benson’s talk during the priesthood session of the October 2010 general conference, in his address “Pride and the Priesthood.” See The Ensign, November 2011, 55-58.