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Title : The Voice of the People: Political Rhetoric in the Book of Mormon

Author : David Gore

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The Voice of the People: Political Rhetoric in the Book of Mormon by David Gore

Read Online and Download The Voice of the People: Political Rhetoric in the Book of Mormon by David Gore. In our era of heated political discourse, the Book of Mormon makes a surprisingly serious contribution to understanding our social troubles. David Gore argues that this Latter-day scripture invites readers to cultivate a sober, wakeful approach to political discourse. To eschew self-indulgent politics in favor of a politics oriented toward others. Being with others and being for others is never easy. But by shouldering this work to persuade and be persuaded of the good we can make our political situation more prosperous and more enduring.

The Voice of the People: Political Rhetoric in the Book of Mormon by David Gore Review

The Voice of the People is something that we need a lot more of in the Mormon Studies world: a book about the Book of Mormon that does not try to prove anything about its historical nature, or use it to illustrate a particular theological point, but rather makes it the basis for a productive engagement with an academic discipline and a cultural value.The academic discipline in this case is rhetorical theory–one of the most ancient of all fields of study, dating back well before Plato and Aristotle but counting them both among its most famous practitioners. Rhetoricians study the business of the public–the res publica–with special attention to the way that people should make arguments in the public sphere–something that we don’t do particularly well in our own society in the current historical moment.The Voice of the People cites passages from throughout the Book of Mormon, it is really a very close, very productive reading of the three consecutive chapters from Mosiah 29 through Alma 2. Though only a small portion of the overall text, these three chapters pack a lot of political punch. They describe 1) the transition of the Nephite state in Zarahemla from a monarchy to a reign of judges; 2) the appointment of Alma the Younger as both the Chief Judge and the Head of the Church; 3) the rise and execution of Nehor and the founding of a theological-political opposition party; and 4) the Amlicite rebellion and the civil war between the Christian-Judicialists lead by Alma and the Nehorian-Monarchists lead by Amlici.Gore does a good job of situating these events in both a Book of Mormon and a biblical context. He only discusses them tangentially in a nineteenth-century American context (117-18), and he avoids the al pitfall of trying to wrench the Nephite idea of “the voice of the people” into something like a very early manifestation of Jacksonian democracy.–which, he makes clear, it was not. He is therefore content to draw some important rhetorical principles from the text that all of us could stand to learn and internalize today.Gore begins with a strong chapter that shows how the transition from monarchy to judges in Mosiah 29 operates as a mirror image of the Old Testament transition from judges to monarchy in 1 Samuel 8-10. These two passages are clearly versions of the same type scene: Samuel, whose sons are not worthy to succeed him as one of the judges, asks the people what they want, and they say they want a king. Samuel unsuccessfully tries to talk them out of it, and they end up with kings. Mosiah, whose very worthy sons don’t want to be kings, asks the people what they want, and they say they want a king. Mosiah actually does talk them out of it, and they end up with judges.There is an aspect of corrective typology here, with the Book of Mormon, in effect, righting the typological ship. But there is also an important dynamic in which both leaders–Samuel the judge and Mosiah the king–seek the input of the people while, at the same time, trying to use persuasion to steer them towards the right choice. Mosiah (one might argue) succeeds where Samuel fails because he is more persuasive. And, indeed, Mosiah’s discourse in Chapter 29 is a textbook case of a persuasive argument that builds on common values and shared experiences, while Samuel’s argument in 1 Samuel 8:10-19–roughly that kings suck and the Israelites are thickheaded idiots who will rue the day they challenged his authority–is a classic example of the kind of approach that never works.Of course, Mosiah is working with a very different kind of state. His grandfather’s people came to Zarahemla as refugees and soon became monarchs (a story we don’t really know but could not have been without its own drama). In his own life, the city has accepted another large group of refugees from the Land of Nephi, who have brought with them a religion that has, in just a few short years, become something very close to a State Church. And to top it off, Mosiah has just translated the records of the Jaredites, whose constant tussle between secular and religious authority destroyed their civilization (the topic of Gore’s second chapter).Gore’s analysis here is thoughtful and theoretically well informed. He does, though, miss what I would consider to be an extremely important opportunity to expand his argument by examining the rhetorical contexts in which these stories were ultimately incorporated into their larger arguments. The story of Samuel and Saul was part of the “Deuteronomistic History,” compiled during the Babylonian captivity to support a very specific rhetorical purpose. Likewise, the story of Mosiah was part of Mormon’s history, compiled during the last great battles of the Book of Mormon to support the narrative that we now call The Book of Mormon. Some attention to these ultimate rhetorical contexts and the objectives of the redactors could substantially deepen his analysis.After discussing the connection of Mosiah 29 to the Old Testament, and its connection to the story of the Jaredites in the Book of Ether, Gore proceeds to read each of the three chapters in the sequence very closely, with impressive insights throughout.From Mosiah 29, he draws a series of principles about the role of individuals in a functioning government. Acknowledging that the reign of the Judges was not quite a democracy, Gore credits Mosiah with bringing an “equality of responsibility” to the Zoramite polity (120). This means that people are seen as equal under the law. But it also means that people cannot blame their leaders when the nation goes astray. Unlike the Old Testament, which normally speaks of Israel’s righteousness as a collective evaluation largely dependent on the king, Mosiah insists that, under the judges, the people will have to accept responsibility for their own iniquity, as individuals.And Mosiah also shifts the Old Testament definition of “iniquity” from “the worship of idols” to “the acceptance of inequalities among the people” (120-21). This becomes an important rhetorical principle in its own right, as it conditions the way that we should talk to each other and can be easily applied to contemporary discourse: we meet in the public sphere as equals, and we begin with the premise that we, and everybody we speak to, has an equal stake in society and responsibility for its success. Differences in education, income, age, and life experience neither increase our stake or decrease our responsibility. We participate in the affairs of the state, or the res publica, fully as equals.As Gore moves to the first two chapters of Alma his arguments, while still very strong, proceed without naming a really important elephant in the room. And the name of the elephant is “When Alma the Younger Becomes the Head of Both Church and State, Religious Authority Gains a Coercive Authority that Makes Genuine Persuasive Discourse Really Problematic.” That is a long name, of course. But it is essential to the way that we analyze this text rhetorically. It is difficult to say much about the rhetorical contest between Alma and Nehor without acknowledging that the power imbalance–both religiously and politically–was enormously in Alma’s favor.Bracketing this objection, though, Gore does a good job of showing that Nehor’s rhetorical style, as well as the content of his message, violates the “equality of responsibility” that Mosiah set in place. The two main points that Nehor makes are 1) priests should be supported by the people (which creates a distinct class of people who do not labor); and 2) that everybody is saved in the end (which makes nobody responsible for anything). And even though he holds all of the cards, Alma permits Nehor to express these ideas until he attempts to establish them by violence. By killing Gideon, Nehor takes his arguments out of the realm of rhetoric and persuasion and into the realm of force.The execution of Nehor becomes the cause of a major civil war between two different political-religious ideas. These ideas were put to a vote–but, since voting itself was a contested principle, the result did not convince the losing side. Gore bravely, and I think quite correctly, places at least some of the blame for the war on the fact that “the judge-led regime did not do a good job of fostering a healthy rhetorical culture” (185). This is another vital insight: rhetoric, in the end, is what people do instead of killing each other–or, as the 20th century rhetorician Kenneth Burke called it, “the purification of war.” When rhetoric ceases to thrive in a society, the less pure forms of war are usually not long in coming. And when rhetoric becomes impossible, violence becomes inevitable.The Voice of the People contains some of the most concise and powerful a descriptions of the rhetorical responsibility of citizenship–and of what Aristotle called philia politike, or “civic friendship”–as I have ever read. Latter-day Saints should be proud that our signature sacred book contains this kind of practical wisdom about relating to those we share society with, and grateful to David Gore for teasing it out of the text to share with us.

As one interested but perpetually disappointed in modern politics, I began reading David Gore’s The Voice of the People seeking to better understand what guidance the Book of Mormon might have about the fractious nature of modern politics. Some readers may out of habit shy away from books that threaten to discuss politics, but fortunately, people of almost any political persuasion can benefit from Gore’s even-handed and thoughtful discussion. Indeed, one need not be Latter-day Saint to enjoy this book and find helpful, refreshing insights into how to be a better citizen and work more effectively and harmoniously with others whose views are sharply different. Ultimately, Gore and the Book of Mormon show us how to better accept the diversity of our communities and not let it be a barrier to our own engagement in civic and religious matters.The significance of what Gore is doing with his analysis of the Book of Mormon most fully hit me when I read his thought-provoking conclusion which nicely frames many of the issues considered throughout the book. I went from enjoying his book to suddenly deeply appreciating it.This book is not about what the Book of Mormon has to say about politics or the pros and cons of any particular political viewpoint or form of government, but about what the ancient Book of Mormon can teach us about how to cope with some of the most difficult and fractious challenges in modern society, including the challenges of political divides and of contention that can escalate into civil war and mountains of casualties, even the collapse of civilization itself. Understanding the lessons of this remote "voice from the dust" can give powerful, practical guidance to citizens and their leaders today in how to engage in the political process rather than repeating the mistakes that so many societies and civilizations have made.The answer is not to be found in supporting and enforcing any one party's agenda, but in learning and applying the weightier matters taught by the Book of Mormon regarding the political process and the way we engage in it. The power of the "voice of the people" is not realized by having those with better political views outshout their opponents, but in learning how to shoulder the responsibilities that our political freedoms require us to bear, and how to engage in politics without losing politeness, without seeing those with other views as enemies to silenced but as fellow humans to be respected. The most vital messages of the Book of Mormon for our day in the arena of politics and public discourse are not about achieving victory in numbers, but about achieving victory in one heart at a time as men and women learn to serve and "be for others" instead of seeking their own selfish agendas. The Voice of the People is infused with a call for each of us to have more love, more patience, and more polite discourse, even when others abandon such standards. There are profound lessons in Book of Mormon on political discourse and rhetoric which are beautifully drawn out by Dr. Gore. While some may object that such views are too idealistic and don't deal with the practical reality of chaos and corruption in society, it is precisely those realities which demand something more than typical response of the natural man seeking his or her own interests in order to achieve a better, less contentious outcome:"A central preoccupation of this book is to puzzle out how we should talk to each other and how we can realize better communities, knowing that we live and work in contexts where things can and do fall apart, where institutions and people are corruptible." (p. 17)Gore focuses on the era that begins when King Mosiah faced a succession crisis and chose to transform the political system of the Nephites. King Mosiah had just absorbed the lessons of the failed Jaredite nation as well as the failure of the small colony of King Noah and his corrupt court, and realized more fully the dangers of a government of kings. His dramatic change to a system of judges based in some way on "the voice of the people" involved extensive preparation and political discourse to prepare his people for the new levels of responsibility in the new system. Gore brings out numerous details and insights that readers have likely overlooked. I especially enjoyed seeing the allusions made to the Old Testament in this process, which add further meaning to the Book of Mormon text. I was especially intrigued with his observation about the importance of Judges 21:25 on the text, where we read that "In those days there was no king in Israel: every man did that which was right in his own eyes." In King Mosiah's discourse with the people, Gore sees an interaction with Judges in Mosiah's "every man" in his teaching that “that the burden should come upon all the people, that every man might bear his part” (Mosiah 29:34).Gore goes much further and shows an interesting relationship between the discussion supporting the case for monarchy in the Old Testament (especially Judges and 1 and 2 Samuel) and Mosiah's discourse. In a fascinating inversion, the issues and rhetoric in the Old Testament used to support monarchy are echoed by Mosiah but to build the case for abolishing it, one of many interesting avenues pursued by Gore.Overall, I feel that The Voice of the People is a valuable and reasonable book, even a pleasant surprise. It could help many of us improve the way we talk with others on matters that can easily become contentious.

Tantalizing exploration of logic and feeling that invites the reader to embrace the vulnerability and strength of self awareness and community responsibility. Doctor Gore embraces a difficult topic with passion, humility, wisdom, grace and subtlety that allows one to both understand and be challenged. This text is reminiscent of sitting in a fireside armchair enjoying warm friendship and stimulating conversation that leaves one feeling encouraged to persevere daily pursuits with renewed hope. I, for one, look forward to more works from this author.

The Voice of the People: Political Rhetoric in the Book of Your browser indicates if you've visited this linkhttps com/Voice-People-Political-Rhetoric-Mormon/dp/1944394745The Voice of the People is infused with a call for each of us to have more love, more patience, and more polite discourse, even when others abandon such standards There are profound lessons in Book of Mormon on political discourse and rhetoric which are beautifully drawn out by Dr Gore The Voice of the People: Political Rhetoric in the Book of Your browser indicates if you've visited this linkhttps com/Voice-People-Political-Rhetoric-Mormon-ebook/dp/B07ZHPRBCYThe Voice of the People: Political Rhetoric in the Book of Mormon - Kindle edition by Gore, David Download it once and read it on your Kindle device, PC, phones or tablets Use features like bookmarks, note taking and highlighting while reading The Voice of the People: Political Rhetoric in the Book of Mormon The Voice of the People - Neal A Maxwell InstituteYour browser indicates if you've visited this linkhttps mi byu edu/book/voice-of-the-people/The Voice of the People Political Rhetoric in the Book of Mormon Buy Print In our era of heated political discourse, the Book of Mormon makes a surprisingly serious contribution to understanding our social troubles argues that this Latter-day scripture invites readers to cultivate a sober, wakeful approach to political discourse Vox Populi and Vox Dei: Allusive Explorations of Biblical Your browser indicates if you've visited this linkhttps journal interpreterfoundation org/vox-populi-and-vox-dei-allusive-explorations-of-biblical-and-book-of-mormon-politeias/A review of David Charles Gore, The Voice of the People: Political Rhetoric in the Book of Mormon (Provo, UT: Neal A Maxwell Institute for Religious Scholarship, Brigham Young University, 2019) 229 pp $15 95 (paperback) Abstract: 's book The Voice of the People: Political Rhetoric in the Book of Mormon is a welcome reading of Book of Mormon passages which engage in conversation Publications - Neal A Maxwell InstituteYour browser indicates if you've visited this linkhttps mi byu edu/publications/The Voice of the People Political Rhetoric in the Book of Mormon David Charles Gore Learn More | Purchase View Publications Archive For information about our Journal of Book of Mormon Studies, click here See information about the Mormon Studies Review, now published by the University of Illinois Press, here PDF The Book of Mormon and the American RevolutionYour browser indicates if you've visited this linkbyustudies byu edu/wp-content/uploads/2020/01/17 1BushmanBook pdfences are to choices made by the "voice of the people " For a comment on the A new round of patriotic rhetoric poured forth to remind the nation of its history and the glories of republicanism All sentiments to be at the root of Book of Mormon political ideas [Download PDF] Contemporary politics, rhetoric, and Your browser indicates if you've visited this linkhttps wikifavylazihive sofianatsouli com/contemporary-politics-rhetoric-and-discourse-book-31333ms phpMy new book The Voice of the People: Political Rhetoric in the Book of Mormon is an attempt to Description Rhetoric & Public Affairs is an interdisciplinary journal devoted to the history, theory, and criticism of public discourse (PDF) "Which is the Wisest Course?": Political Power and Your browser indicates if you've visited this linkhttps academia edu/6297921/_Which_is_the_Wisest_Course_Political_Power_and_Prophetic_Agency_in_Nineteenth_Century_Mormon_Rhetoric_Journal_of_Communication_and_Religion_34_1Political Power and Prophetic Agency in Nineteenth-Century Mormon Rhetoric Richard Benjamin Crosby∗ Abstract: This article enters the conversation about religion and communication at the crossing of two important but under-traveled paths: prophetic rhetoric and Mormonism Mormon polygamy has a rich and controversial history that includes a Alma 2:1-5 - Book of Mormon CentralYour browser indicates if you've visited this linkhttps knowhy bookofmormoncentral org/knowhy/why-did-alma-face-such-great-political-challenges-as-the-chief-judgeJohn W Welch, The Legal Cases in the Book of Mormon (Provo, UT: BYU Press, 2008), 211-219 Gregory Dundas, "Kingship, Democracy, and the Message of the Book of Mormon," BYU Studies Quarterly 56, no 2 (2017): 7-58 David Charles Gore, The Voice of the People: Political Rhetoric in the Book of Mormon (Provo, UT: Neal A Maxwell Mosiah 28:17 - Book of Mormon CentralYour browser indicates if you've visited this linkhttps knowhy bookofmormoncentral org/knowhy/what-do-the-jaredites-have-to-do-with-the-reign-of-the-judgesMormon went out of his way to let the reader know that, before handing over the records, Mosiah translated "the plates of gold found by the people of Limhi," which are the original source for the book of Ether (Mosiah 28:11; Ether 1:2) While the reader of the book of Mosiah has not yet encountered the Jaredite history, Mosiah as translator More results

The Voice of the People: Political Rhetoric in the Book of Mormon by David Gore

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