Abstract: Since the mid-twentieth century, scholarly studies of the literary craftsmanship of biblical texts have revealed considerable insights into the intended purposes of the authors of these scriptural narratives. The present study applies the analytical methods of these studies to Mormon’s abridgment of Alma’s records of the Zoramite mission (Alma 31–35), revealing intricate patterns of literary conventions ranging from the most specific (e.g., diction, syntax, and figures of speech) to the most general (e.g., rhetoric, tone, and structural logic). From this perspective, Alma 31 provides a framework to distinguish Nephite and Zoramite religious practices and structure the narrative of the entire Zoramite mission, including the missionaries’ teachings. More broadly, Mormon’s account of the Zoramite mission sets the stage for the general degradation of Nephite society that focuses his abridgment of Nephi’s Large Plates for the next one hundred years.

[Editor’s Note: This article provides a good example of using literary analysis to enhance understanding of the scriptures. While it was previously published, it has not been widely accessible, and thus we have chosen to republish it to bring it to the attention of readers. It was first presented at the annual meeting of the Association for Mormon Letters, 25 January 1992, at Westminster College in Salt Lake City. An abridged and edited version was later published as “Patterns of Prayer: Humility or Pride,” Ensign 22, no. 8 (August 1992), 8–11, https://www.churchofjesuschrist.org/study/ensign/1992/08/patterns-of-prayer-humility-or-pride. The original presentation was included in The Association for Mormon Letters Annual 1994, 212–15. The article is reprinted here with the permission of the author, with minor edits.]

[Page 184]Alma’s mission to the Zoramites occupies a crucial place in Mormon’s record of Nephites at Zarahemla (Alma 31–35). It is located between extended accounts of relatively successful ecclesiastical and military missions (Alma 5–27, 43–62). A detailed examination of this text reveals Mormon’s purposes in incorporating it into his abridgment, as well as something of the nature of the record he was creating and of the literary task he had undertaken.

Mormon divides his abridgment of this account into three parts. He identifies Alma’s motivations for undertaking the mission and strategies to ensure its successful completion. He details Alma’s execution of that plan. And he evaluates the success of the mission as a commentary on the moral condition of Nephite society.

Setting the Stage

Mormon introduces the Zoramites in the conclusion to his narrative about the apostate, Korihor (Alma 30). The text mentions that after Korihor had confessed his iniquity and after his followers had reconverted to the gospel, he went begging for his sustenance among the Zoramites. While going from house to house, he was “run down and trodden down, even until he was dead” (Alma 30:59). By this narrative bridge, Mormon introduces the Zoramites through an action that signals the ignoble end of an individual apostate and the reprehensible moral conduct of an apostate group (see Mosiah 2). The group would ultimately prove more dangerous to the Church and more destructive to Nephite spirituality than the individual Korihor. Aware of this condition of apostasy, Alma organized a mission to reclaim the Zoramites.

Mormon attributes to Alma three motivations for his mission. The first was spiritual. The record mentions that the Zoramites had fallen into a state of apostasy and had become idolatrous (v. 1). Thus, Alma did “sicken because of the iniquity of the people” (v. 1) and was “exceeding sorrowful” (v. 2). He was, above all, concerned for the welfare of their souls.