Fight For You (Daughter Of Helaman Book 2)

Free download. Book file PDF easily for everyone and every device. You can download and read online Fight For You (Daughter Of Helaman Book 2) file PDF Book only if you are registered here. And also you can download or read online all Book PDF file that related with Fight For You (Daughter Of Helaman Book 2) book. Happy reading Fight For You (Daughter Of Helaman Book 2) Bookeveryone. Download file Free Book PDF Fight For You (Daughter Of Helaman Book 2) at Complete PDF Library. This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats. Here is The CompletePDF Book Library. It's free to register here to get Book file PDF Fight For You (Daughter Of Helaman Book 2) Pocket Guide.

Thanks for the review, Rebecca. Had never heard of Misty before. Story sounds interesting and I love the title!


  • Preparation.
  • Articles of Faith.
  • What is Kobo Super Points?.

Thank you for your comments! Recent Posts.

Free Sheet Music Downloads

This book is number two in the Daughter of Helaman Trilogy. It's called Fight for You by Misty Moncur. Misty Moncur:. The work is hard, and the other soldiers don't think she can pull her weight. Her brothers are becoming strangers, and Zeke's jealousy is getting worse - because Keturah is falling in love with the wrong warrior.


  1. Navigation menu!
  2. Author Q & A.
  3. Propheticus: The Mangitori de Sangue?
  4. Navigation menu.
  5. Dogs Bark Down?
  6. NEW WITNESSES FOR GOD?
  7. I did not read the first book in this series and was therefore a bit nervous to jump into this one, but since I know the real life events that this book is based on, it made it easier to follow. That Ammonihah is a Mulekite city is indicated by its name, its religion Nehorite which links it with the Mulekite dissenters, and by the necessity Amulek feels to tell Alma 2 that he is a Nephite when he first meets him Alma If Ammonihah were a predominantly Nephite city, that declaration of lineage would have been unnecessary.

    Though morally reprehensible, their response is understandable in political terms. The Amlicite Amalekites want to seize power in Zarahemla but lack the military strength to do so on their own. Allied with the Lamanites, they may be able to achieve their political objective. So they have embraced the founding myth of the Lamanites which is compatible with their own Mulekite founding myth and have voluntarily taken [Page ] upon themselves the mark of the Lamanites Alma —10, 13— The sons of Mosiah 2 , the very man who established the political order that Amlici and his Amalekites were struggling to overthrow, have now come among them and have persuaded many of their Lamanite allies, including the most powerful of all, the overall king, to switch sides in their long twilight struggle against the Nephite usurpers.

    Indeed, it was the putative overall Nephite king himself who persuaded the overall king of the Lamanites to switch sides. The Lamanite king has decided to give up coercive power over his people, which means a de facto end of the Lamanite monarchy and movement in the direction of the rule of judges. In short, the sons of Mosiah 2 have persuaded many Lamanites to adopt the political ideology and foundational myth of the Nephites Alma —38 , a change in belief which makes Nephites of these new converts Alma Nor are these changes an accident.

    In other words, from the beginning, their mission had a political as well as a religious purpose. It is, therefore, no surprise that it has evoked a forceful political response from their enemies. Ironically, the effort of the sons of Mosiah 2 to establish peace between the Nephites and Lamanites has the opposite effect from what they intended.

    Helaman - Wikipedia

    It reduces the number of Lamanites who are willing to attack the land of Zarahemla. But it initiates a very long series of wars between the Nephites and their allied enemies, the Lamanites and Amalekites. Both sets of missionaries hope to foster peace with actual or potential enemies by inducing those enemies to embrace the gospel.

    In both cases, the missionaries have considerable success, and many of the people they preach adopt Nephite ideology and move to the Nephite land of Jershon. But in both cases, this success becomes the immediate cause of a bitter, destructive war as the remaining Lamanites and Zoramites view the conversions and departures as a major threat to their ideology and power.

    And [Page ] instead of strengthening the Nephites militarily, the pacifist Lamanite converts of the sons of Mosiah 2 initially add to the military burdens of the Nephites by compelling them to defend an allied people who will not defend themselves. See Hugh W. This is an improbable constellation of details. How are we to account for it? The answer must lie in the implicit dynamics of Lamanite politics in the land of Ishmael. Since they cannot directly attack each other without risking their lives by antagonizing their shared patron, Lamoni and his rivals seek to weaken their opponent by attacking their economic interests and by ruining their reputation in the eyes of the great king.

    The herdsman servants are ordinary citizens of the kingdom. And if they fail to prevent the scattering and loss of the flocks, Lamoni will put them to death. But why will Lamoni execute them when they fail? In an ordinary political situation, that would be the case. No king could afford to get trapped in a process that causes him to regularly eliminate his own forces and thereby weaken his hand against his enemies.

    But in this case, Lamoni has only one relevant constituent—his father. Lamoni retains his kingdom only if his father is persuaded that he, too, is a man of violence who will impose the severest sanctions on those who fail him. Lamoni executes his servants not because he is angry with them but as an act of political theater to appease his father, a fact that, of course, holds no consolation for his doomed servants. The sudden appearance of Ammon 2 in the land of Ishmael provides Lamoni with an opportunity to modify this unsatisfactory political equilibrium.

    Recent Posts

    When Ammon 2 declines and forecloses that option but offers to become a servant, Lamoni hatches another plan to injure his enemies. He sends Ammon 2 to Sebus where he knows his noble enemies will attack. When they attack, unlike the ordinary servants, this noble outsider will have no compunction about defending himself. In fact, events at Sebus unfold in a way Lamoni could never have anticipated.

    When the noble enemies attack and scatter the flock, Ammon 2 kills six of the attackers with his sling. When the remaining attackers press close and try to kill him with clubs, he cuts off every arm that is raised against him and kills the leader of the attacking nobles. And having heard the gospel preached in power, Lamoni and all his house are filled with and overcome by the spirit, as is Ammon 2 Alma Crowds of commoners and nobles gather at the palace to view the apparent destruction of the king and his household.

    Among the nobles are some of the marauders who had been at Sebus, a nearly infallible proof that this is a case of intra-noble political intrigue. Their sympathies being with their fellow peons, the common people speculate that this evil has fallen upon Lamoni and his household because he theatrically killed his servants for failing to protect his flocks Alma But the brother of the leader at Sebus, whom Ammon 2 killed, now vainly tries to kill Ammon 2. Salvation for thousands, then a great war of retribution follows.

    Helaman and the Two Thousand Warriors

    They are bound by two incompatible laws that, taken together, seal their doom. They must not fail to keep the commandment of their lord to protect his flock and they must not raise a hand against any noble relative of the great king. When the nobles scatter the flock, hopeless and helpless despair is the only available response for the servants because their doom is sure. For their predecessors, that was the end of the story. But for these fortunate servants the story is wonderfully changed. A godlike nobleman—the most powerful of all, one who can vanquish even the great king himself—has condescended to come among them and voluntarily share their servant status.

    When the crisis comes and they fall into despair, he rallies them. Placing their faith in him and doing as he commands an essential element in their redemption , they gather the scattered flock and encircle them to prevent their flight. He, the suffering servant, in turn, goes forth to bear the brunt of the violence meant for them which they were powerless to resist. Against all human odds, this godlike nobleman defeats forces arrayed against him and them. He reconciles the two laws, making it possible for his fellow servants to keep both.

    Led by their savior, the servants return to their lord without blemish, their lives preserved by the gracious intervention of the godlike figure who condescended to be one with them. Their faith in this noble savior redeems not just their bodies but their eternal souls, for he brings them back not just to their temporal lord, Lamoni, but to their eternal lord, the Lord God.

    While the general application of this allegory is probably apparent, its precise application is worthy of comment. We are required to keep two mutually incompatible laws. On the one hand, we must remain pure and innocent, completely unspotted by sin, which we can do only by remaining in the protective presence of God. As early Christians understood, the story of Adam and Eve in the Garden of Eden allegorically illustrates this choice all face. See Terryl L. The consequence of violating either of these laws is damnation.

    Keeping the first law and violating the second leads to the blessed damnation of remaining forever in the presence of God as sinless but undeveloped spirit children, never able to be ourselves or know ourselves because the full exercise of our agency is there not possible. He [Page ] alone is able to come to earth, face the full spectrum of temptations and moral choices and yet remain completely pure. However, He does not take the easy path back to God that is available to Him. Like Ammon 2 at Sebus—but on an infinitely grander scale—He condescends to join us ordinary human beings in suffering.

    In the hell our sins have created for Him and us, He bears the brunt of our eternal damnation. In doing so, like Ammon 2 —-but on an infinite scale—He opens a path for us to escape our eternal doom. Out of our despair, we may be born again as sanctified souls if we exercise faith in Him, then with broken heart and contrite spirit hear and obey His commands.

    Drawing discipline and courage from the enabling power of His Atonement, we may join Him in gathering the scattered of the flock, then in purity follow Him as he humbly leads us back into the presence of His and our Lord. By rallying with broken heart and contrite spirit to the Savior who has joined us in our suffering for sin, by drawing the strength from Him to humbly keep His commands, we are reborn as sinless sons and daughters of Christ who again feel nothing but joy in the presence of God. God will care—and we will care—about what we are, not about what we have been.

    These stories have depth.

    Book of Mormon leader Helaman (2/2)

    Though each contains elements that mark it as a good adventure tale, neither Ammon narrative may be properly appreciated if attention is focused primarily on plot. These concrete accounts of human doom and deliverance testify of Christ. Pervasive parallels signify their transcendence of history, the primacy of their allegorical witness that Jesus is the Christ. Apologetics and hermeneutics, defending and understanding, are the two great tasks the Book of Mormon poses for faithful scholars.

    Latter-day Saint scholars can more fully accomplish both tasks if they are attentive to the fact that the people who inhabit the Book of Mormon have lives that continue off stage.