This might sound like an easy question to answer. After all, the book of Alma clearly stated:
Now behold, this Lehi was a man who had been with Moroni in the more part of all his battles; and he was a man alike unto Moroni, and they rejoiced in each other’s safety; yea, they were beloved by each other, and also beloved by all the people of Nephi.Alma 53:2
But there is more to the story than simply taking this passage at face value. My problem with simply accepting this verse was voiced in response to a controversial three part article by Duane Boyce. In part two he used a biased account from the Nephites to explain how the Nephite record keepers weren’t biased.The Book of Mormon is of course something that should be used by those who think it has spiritual value. But that doesn’t mean its historical implications are correct. For the sake of space I won’t defend or explain the methodology I use though you can find explanations in several other places.
Examining the key verses
To put it simply, what if the claim about being beloved is just a rhetorical insertion? After all, there are no accounts of people rushing into the streets to proclaim their love for Moroni and throwing flowers at his feet. There is an account of people ripping their clothes symbolically, donning their armor, and rushing to support a political/military leader to subdue his enemies. That fits with our vision of Moroni as a strong and mighty man, but not with one that makes him seem sympathetic, cuddly, and beloved. (You might compare him to Stannis from Game of Thrones. He was right, just, and mighty, but described as more iron than velvet.)
In Alma 48 is used as a frequent qualification for the man as well: “if all men had been…like unto Moroni, behold, the very powers of hell would have been shaken forever.” Again, that is a powerful endorsement of spiritual strength from an editor of the same religion and who was so infatuated with Moroni since he named his son after him. This statement reinforces Moroni’s strength in fighting evil and shaking the foundations of hell,but still doesn’t give any specific indications that he was beloved by the people.
Outside of Alma 48:17, Moroni was often described in the text as someone who was angry, pursued counterproductive negotiating strategies, vowed a war of extermination against the Lamanites and a coup against his own government, pursued bloody and direct battle when perhaps other strategies might have worked better, and left a legacy of what could objectively be described as aggression. Parsing the praise of Moroni suggests that he didn’t do anything in particular to gain the favor of his people, and likely did a great deal to alienate them.
Soldiers reacting to religion and work
Generals have their own stereotype of the church lady,Stonewall Jackson for example was known to walk through the military camps and soldiers would quickly hide their playing cards and start a church meeting to avoid Jackson’s displeasure. The very qualities that made him shake the foundations of hell would likely make him extremely annoying, and piously self-righteous to the average soldier that cared about their alcohol ration(Alma 55:11), time with the family (Alma 56:28), or time to patronize the world’s oldest profession ( Alma 39:3).
This gets in to how righteous the army really was. Some elements were likely zealots just as righteous as Moroni, but I think many were about the average soldier throughout history. There are no scriptures that really say all of them were a super righteous army, we tend to fill in the blanks ourselves which is the whole point of this post. For example, when King David was trying to cover up his affair with Bathsheeba he gave Uriah leave to make a conjugal visit with his wife (2 Samuel 11:6-11.) But Uriah was so righteous that he refused. The thought that David could cover up his crime using this ruse suggests that David also thought most soldiers would have gladly spent a night with their wife than be hard core and super dedicated.
But Moroni was kind of person the kind of leader that ordered his soldiers to make fortifications (Alma 50:10; 53:7) perform nighttime activities such as patrols and extensive guard duty (Alma 53:1, 5, 7),and harvest or distribute food in some way (again, Alma 53:7). These are good military strategies, but taken to taken to an extreme, and speaking from personal experience, all of these activities generally make the soldiers work so much that they wouldn’t have time for soldiering or leave with their families. In fact, on the day of this writing I found a great piece that looked at how the military creates endemic stress that destroys lives and families. Yet families are the very item he used to motivate his soldiers with the Title of Liberty before and during battle. In short, a few verses after it said he was beloved, we can read several reasons the average soldier would grumble about him even when they weren’t in battle:
And it came to pass that he did no more attempt a battle with the Lamanites in that year, but he did employ his men in preparing for war, yea, and in making fortifications to guard against the Lamanites, yea, and also delivering their women and their children from famine and affliction, and providing food for their armies.Alma 53:7
Describing Moroni without using Scriptures
Despite having many verses that suggest Moroni was an uncomfortable man to be around, rosy and laudatory accounts still exist.Notably, these are lacking a specific assessment of verses but, they mold Moroni in the image of their own Gods (D&C 1:16).
The first is from Kendal Anderson. (The whole book is pretty lousy so I won’t belabor that point but you can read my review here.) Anderson asserted that “the fruits of the Nephite war of defense against the Lamanites were peace, liberty, freedom of religion, the mass conversion of Lamanite POWs, and the restoration of Nephite lands and property (144).”
But this is stunningly ignorant of the text. As soon as a single chapter after the war ended the Nephites lost their capital to the Lamanites. By Helaman 4, Moroni’s son could only regain half the land. And the Book of Helaman is replete with wicked chief judges, the constant quest for money (Helaman 6:7, 18; 7:5, 21), and Lamanites that were more righteous than the Nephites (Helaman 6:1). This is hardly the golden age of peace and liberty that Anderson claimed. I have a general problem, (get it, general! hehe), with Libertarians’ vision of Moroni because he was an agent of the government that forced men to fight for liberty, which sounds like the opposite of their politics.
David Spencer in Moroni’s Command was better, but still misses the mark:
[Moroni] cared deeply for his men, and was enraged when he thought they were being mistreated by the government. A typical soldier, he hated bureaucracy, especially when it affected his soldiers’ well being and lives…In today’s world, Captain Moroni would be considered a soldier’s soldier.This means a man who leads from the front, shares the deprivations of his men, who puts his mission and men above himself, and who never asks his subordinates to do things he is not willing to do himself.
But the argument is not as solid as it seems. Notably, it lacks any specific verses that described his behavior outside of the beloved scripture that inspired this post.
Cared about His Men
“He cared deeply for his men”…when they were being starved by the government and Moroni thought he could berate them using that example. When Moroni complained to the government it was in response to losing a key city,the leaders thoughtless state, and how the soldiers suffering was a result of their wickedness. Moroni wrote more about his sacred duty to defend his country than soldiers, and suffering of the latter was more of an exhibit condemning the politicians than a plea for their relief. Again, there were no specific mentions of how he suffered (though he did say he suffered Alma 60:3). Spencer says Moroni shared their depredations but can’t point to a specific verse. Despite Alma 60:3 which again sounds more rhetorical than real, there is no indication in the text that Moroni slept in the same tent as his soldiers, ate his food last, or let his men drink first. Unless otherwise mentioned, it is strongly likely Moroni had the best accommodations and food and awe struck readers are filling in the blanks when there is evidence to suggest otherwise.
The general sharing the suffering of the soldiers is so rare but beneficial for morale that it is included in classical Chinese texts. The Wei Liaozi states:
Now when the army is toiling on the march, the general must establish himself [as an example.] In the heat he does not set up an umbrella;in the cold he does not wear heavier clothes. On difficult terrain he must dismount and walk. Only after the army’s well is finished does he drink. Only after the army’s food is cooked does he eat. Only after the army’s ramparts are complete does he rest. He must personally experience the same toil and respite.In this fashion even though the army is in the field for a long time, it will be neither old nor exhausted.
Chinese generals who did this, such as Wuzi/Wu Chi, were noted in historical texts:
In his position as general, Wu Chi’s custom was to wear the same clothes and eat the same food as the mend in the lowest ranks. When sleeping he did not set out a mat, while on the march he did not ride a horse or in a chariot. He personally packed up his leftover rations, and shared all labors and misery with the troops.
Once when one of his soldiers had a blister, he personally sucked out the puss for him. The soldier’s mother heard about it and wept. Someone said to her: Your son is only an ordinary soldier, while the general himself sucked out the pus. What is there to week about? The mother retorted: That isn’t it. In years past Duke Wu sucked his father’s blister. His father went to war without hesitation and subsequently died at the hands of the enemy. Now Duke Wu again sucks my son’s blister, so I don’t know where he will die. For this reason I weep.”
The Book of Mormon doesn’t contain the same detail about Moroni. The text can’t include everything, but Moroni is the central figure of the densest sections of the text. There is some evidence that he did night time scouting on his own (Alma 62:20). He allowed the women servant who was beaten by Morianton to enter his camp (Alma 50:31). Yet there is little indication that he voluntary served watch while the sentries were established, ate last,donated his tent to his soldiers, and similar lore that would have developed around him if he truly shared their suffering.
The Mission and Men Above All
The final point from Spencer was that Moroni put “mission and men above himself.” Like the emphasis on preparing for war a breakdown of this phrase has awful connotations for soldiers. There is always a trade off between driving soldiers and taking care of them, but taken to the extreme,caring about the mission above all else means the army might waste away from over exertion. In fact, proper marching without exhausting the army is vital component of victory. As Wuzi (the same one that reportedly sucked the puss out of his soldier’s foot) wrote:
In general the Way to command an army on the march is to not contravene the proper measures of advancing and stopping; not miss the appropriate times for eating and drinking; and not completely exhaust the strength of the men and the horses…If advancing and resting are not measured;if drinking and eating are not timely and appropriate; and if, when the horses are tired and the men weary, they are not allowed to relax in the encampment,then they will be unable to put the commander’s orders into effect. When the commander’s orders are thus disobeyed, when encamped they will be in turmoil,and in battle they will be defeated.
The text presents mixed evidence that Moroni and Nephite leaders in general truly guarded against over working his men in support of the mission. In Alma 52:28-31, the text emphasizes the advantage gained from Moroni’s men being fresh compared to the Lamanites. But Alma 56:50-51 describes a negative Nephite performance and repeats the word weariness twice in consecutive verses. And the operations in Alma 51 produced “much fatigue (v.33).” That mixed evidence combined with the point that he likely over worked his men in non-combat functions suggests that he did not suffer with his men, and put his God appointed mission above his soldiers to the detriment of the latter.
In short, Moroni is praised in the text using rather stark terms as righteous, powerful, and beloved. But taking away the blinders from that hagiography with a closer and critical look suggests there are negative implications in that praise. He was powerful, but he could use anger to try and solve problems that were better served with patience and tact. He worked hard at preparing his people in defense of their families, but gave such a blizzard of commands that soldiers likely had little time to enjoy their families. He left a strategic legacy that did not lead to a golden age of peace, but ill served the Nephites. He led from the front, like every military leader in this age. He protested the mistreatment of his men, at the same time that it served his political and military interests. He says that he suffered with his men, but the text doesn’t any specific examples. He protected his religion, with armed men storming a public space. He was sternly religious at the sharp point of hiss word, and he put his men and mission above himself to the point that he likely worked the latter group into the ground. Given the evidence from the text compared to a single verse from a far removed editor, I don’t think he was beloved.
A critical assessment of the text finds that Mormon the theologian, and possibly the limitations of sources which didn’t include the average soldier’s experience and feelings, overrode the accuracy of the text in describing him as loved. This is controversial, but it’s no less supported by a careful reading of the scriptures.
“A Lengthening Shadow: Is Quality of Thought Deteriorating in LDS Scholarly Discourse Regarding Prophets and Revelation? Part Two” Duane Boyce, Interpreter:A Journal of Mormon Scripture 26 (2017): 49-92.
David Spencer, Captain Moroni’s Command:Dynamics of Warfare in the Book of Mormon, (Cedar Fort Press, 2015,) 25-27.
 WeiLiao-Tzu, Ralph Sawyer Translated, TheSeven Military Classics of Ancient China, Westview Press, 1993,) 249.
Sawyer, Seven Military Classics, 193-194.
 Ibid., 215.
 I discuss this legacy in great detail in From Saints to Sinners: Reassessing the Book of Mormon.