Comments on Alma 42 v1 Alma now turns his attention to the interplay of Justice and Mercy in Judgement. According to Alma's characterization, Corianton's view is it is unjust for a sinner to be assigned to a condition of misery. Corianton himself probably wouldn't have phrased his position in such manner as it would be rather blasphemous to accuse God of being unjust. Rather, this is probably Alma's view of the logical conclusion or implications of Corianton's position. In Corianton's defense, these chapters never actually present his view from his position. They only present Alma's characterizations of and attacks on Corianton's position. We never hear from Corianton himself, so it is a one-sided presentation. This doesn't excuse Corianton's behavior or make Alma's presentation invalid, it just doesn't reflect well on what Corianton's position was. v2-7 Alma recounts the story of the Fall (v. 2-3) saying it was Adam's separation from the Tree of Life which granted mortals a time to repent and set the stage for the Plan of Salvation (v. 4- 5). Thus, both physical (v. 6) and spiritual death (v. 7a-b) came to be, and men were granted the opportunity to choose whatever they would (v. 7c). v4 Compare 2 Ne. 33:9. v7 "cut off...spiritually from the presence of the Lord", while mankind is cut off from the presence of God as a result of the Fall, he is brought back into God's presence as a result of the resurrection, cf. v. 23. The corruption of flesh took man out of God's presence and the perfection of it will bring man back into God's presence. This implies the Fall brought about some organic defect in the flesh of man which rendered it less capable of perceiving spiritual things, and the flaw is corrected in the resurrection. This also suggests that Adam and Eve's flesh bodies prior to the Fall were similar to, if not the same as, a resurrected body. "thus we see they became subjects to follow after their own wills", being removed from the presence of God left mankind to act for themselves according to whatever they chose. The separation resulted in greater agency. v8-13 Being cut off physically and spiritually from God with the Fall was advantageous (v. 8-9), as mankind was placed in probation in mortality (v. 10). The Plan of Redemption (v. 11) works to redeem fallen man (v. 12) by granting Mercy to those who repent during their probation (v. 13). v9 This is the first spiritual death wherein all humans are cut off from God's presence. For the "second death" see Hela. 14:18. v13 Mercy could not take effect unless man was put into this probationary state out of God's presence. If men sin in God's presence then there is no Mercy as anything against His will would be a conscious and entirely willful act of rebellion, as was the case with the War in Heaven, so Justice has full sway and Mercy has little or no purchase. But, with man passing into mortal flesh and out of God's presence, the opportunity for Mercy presents itself as man is left to himself to choose between good and evil, and to repent of evil. v14-23 present a rather long discussion on how divine Law actuates both Justice and Mercy. Alma's core argument is divine Law requires both Justice and Mercy, not just one or the other (v. 21). Justice and Mercy are not contradictory, but complimentary. From Alma's comments in v. 1 and v. 25 it would appear Corianton's view is Mercy plays a role such that Justice is displaced in Judgement. Alma develops a reductio ad absurdum argument against Corianton's position through a series of rhetorical questions (v. 19-21). He surrounds this with his own view balancing Mercy and Justice against the individual's penitence (v. 14-18, 22-23), thereby providing the solution to the reductio ad absurdum argument. v14-18 After the Fall all mankind was damned by Justice (v. 14), so the Lord Himself performed the Atonement so he could bring about Mercy (v. 15). Mercy grants repentance and eternal happiness while Justice grants eternal punishment (v. 16). Repentance necessarily requires there be sin, and sin requires there a Law to be broken, and if there is a Law broken then there is a punishment (v. 17). There is a punishment, and a law, and this causes men to suffer for their sins (v. 18). Alma's intent is to establish that for there to be Mercy there must be some opposite case for Mercy to extract the individual from, namely punishment. If Mercy rescues an individual from punishment, then there must be some punishment inflicted by Justice. Thus, by implication, Mercy requires Justice be present so they are complimentary. If they are complimentary then there must be something differentiating the two, and that is repentance. v19-21 Alma counters Corianton's idea that there is no punishment in the Resurrection by pointing out the logical consequences of such a position. If there is no Law then men will not fear the punishment of sin, because there won't be any sin (v. 19-20). If there is no Law then there is no Justice or Mercy either (v. 21). Corianton is apparently arguing in favor of Mercy with no real application of Justice, and Alma points out this isn't possible. Mercy requires there be a Law, and the Law requires Justice and a punishment as well. So, you cannot argue for Mercy alone without Justice as well. When we typically think of Law, we equate it with punishment as it is held up as a standard we fail to keep (hence Paul's statements that the Law is sin, cf. Rom. 7). However, Alma's presentation presents the Law as necessary for Mercy. If it weren't for the Law, we would not be able to obtain Mercy. Alma's view is a much more balanced one and if we internalized it we would have a much different view towards the commandments in general. We would see them as a means of obtaining Mercy rather than as things we cannot live up to and are therefore condemned by. v22-23 There is a Law and a punishment associated with the Law (v. 22). But the repentant are claimed by Mercy when the time comes for Judgement according to the Justice of the Law (v. 23). v24-26 are a reverse summary of v. 2-23. Verse 24 summarizes v. 14-23, v. 25 summarizes v. 8-13, and v. 26 summarizes v. 2-7. Alma provides this summary on a rather complex set arguments so as to distill and emphasize his main points in conclusion. v27-31 is Alma's closing admonition to Corianton. He states plainly people are free to choose to repent if they want, but if they don't (v. 27) then their evil works will follow them and they will be evil in the resurrection even as they were in life (v. 28). Alma encourages Corianton to not let himself be bothered by doctrinal matters anymore, but instead focus on his own sins (v. 29). He tells him to stop trying to change his doctrine to make it excuse his sins and instead humble himself (v. 30). He then reminds him his calling is to preach the word of God to the people, and he admonishes him to do so in solemnity and truth so he may help others (v. 31). v27 "partake of the waters of life freely", Alma is probably referring to the same tree of life which Adam was initially excluded from when cast out from the Garden, as referenced in v. 2-3. Compare 1 Ne. 11:25 where the tree of life is equated with a river of life. v30 Its pretty unlikely Corianton was consciously changing his doctrinal views in an attempt to justify his sins. It is much more common for people to subconsciously rationalize things, engage in denial, and use sophistry to come up with self-serving doctrines. What Alma is doing is exposing Corianton's subconscious motivations to the light of day to encourage him to be honest with himself and repent. Copyright © 2001 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.