At about 200 B.C., we find evidence of religious revolution documented in 4 Nephi 1:26-27:
And they began to be divided into classes; and they began to build up churches unto themselves to get gain, and began to deny the true church of Christ. And it came to pass that when two hundred and ten years had passed away there were many churches in the land; yea, there were many churches which professed to know the Christ, and yet they did deny the more parts of this gospel, insomuch that they did receive all manner of wickedness, and did administer that which was sacred unto him to whom it had been forbidden because of unworthiness.
According to Todd Allen, there is striking evidence of this religious corruption at this time period in Mesoamerica. One example is Teotihuacan.
At the beginning, Teotihuacan was mainly an agricultural city. As it began to grow, many different occupations were pursued, including those of merchants, artists, religious and political leaders, and others. The population reached between 25,000 and 30,000 inhabitants during the early formative period (150 B.C. to A.D. 200) and the famous Pyramid of the Sun was completed. According to archaeological history, Teotihuacan's early growth was due to migrations of people from the southern areas of Mesoamerica into the Mexico Valley and eventually into the great city of Teotihuacan. From a Book of Mormon standpoint this is particularly intriguing as the Book of Mormon mentions similar migrations into the land northward at the same time period.
Teotihuacan continued to grow and prosper, reaching 50,000 inhabitants by Period II (A.D. 200 to 350), where we find it falling prey to the same sins that characterize the Nephites in their periods of greatest abundance. Interestingly, this was also the period of mass apostasy in the Book of Mormon.
The changes in Teotihuacan during this time period are visibly manifest in the dramatic alterations we observe in architecture. Sacred buildings, such as the temple of Quetzalcoatl, were being elaborately decorated as never before. And the foundation was laid for the future worship of "a pantheon of gods" (Exploring the Lands, 99). Another correlation we see is that Teotihuacan's inhabitants began to divide into high and low classes and soon its elite were exercising unrighteous power over the lower class. This was largely facilitated through an alliance that was created between the merchants, the military leaders, and the priests. This alliance, or secret combination (of powers), took advantage of the expanding trade throughout Mesoamerica, controlling all trade out of Teotihuacan. The organization is reminiscent of the Gadianton robbers in the Book of Mormon, with its trading activity occurring at precisely the same time when the Gadianton robbers had some control in the land northward. Under such circumstances, Teotihuacan's population expanded to 200,000 and it became possibly the largest city in the world by A.D. 350. [Todd Allen, "Secret Combinations at Teotihuacan," in The Book of Mormon Archaeological Digest, Volume II, Issue II, 1999, p. 10] [See the commentary on Mormon 2:28]
[4 Nephi 1:26,27],[34],[41]: They Began to Build Up Churches unto Themselves:
According to Joseph Allen, the Book of Mormon is very specific on the subject of building churches to get gain. In the last half of 4 Nephi, the church building activity is mentioned four times:
And they began to build up churches unto themselves to get gain, and began to deny the true church of Christ (4 Nephi 1:26).
And it came to pass that when two hundred and ten years had passed away there were many churches in the land; yea, there were many churches which professed to know the Christ, and yet they did deny the more parts of his gospel . . . (4 Nephi 1:27)
Nevertheless, the people did harden their hearts, for they were led by many priests and false prophets to build up many churches, and to do all manner of iniquity (4 Nephi 1:34).
And they did still continue to build up churches unto themselves, and adorn them with all manner of precious things. And thus did two hundred and fifty years pass away, and also two hundred and sixty years (4 Nephi 1:41).
Again, the archaelogical record at Uxmal explains the same type of activity as outllined in 4 Nephi. This massive building program began in Mesoamerica at A.D. 200 and continued for more than five centuries.
Architecture was developed during this period (after 200 AD) and in particular a local architectonic style. The structures generally reflect a predominant use of massive stone to create an impressive exterior aspect with little concern for the practical use of interior spaces. This tendency served to reinforce the visual and symbolic elements of a structural ideology which reflected the dominant social structures prevalent in everyday life. It is evident that a great part of the collective force was concentrated in building constructions which were not directly concerned with productivity (Barrera 1985:32-33).
Many people who have traveled with us to Mexico and Guatemala throughout the years are frustrated to stand in front of the awe-inspiring Temple of Kukulcan at Chichen Itza or the picturesque ruins of Tulum and suddenly realize that these ruins are post Book of Mormon ruins. The Temple of Kukulcan dates to A.D. 1000. and the majority of the buildings of Tulum date even later to the Postclassic Era. Sometimes we might have difficulty understanding why the beginning of the apostasy in the Book of Mormon is also the beginning of the Classic Period among the Maya. However, upon thinking through the details, we need not feel that the situation is strange at all. A society that divorces itself from God almost always ends up worshipping the works of its own hands. The Tower of Babel is one example. In our day, many large buildings, such as football stadiums are built with money used to desecrate the Sabbath. [Joseph L. Allen, Exploring the Lands of the Book of Mormon, p. 392]
4 Nephi 1:26,27,34,41: They began to build up churches unto themselves ([Illustration]): Classic Maya ruins (200 AD--900 AD) showing massive adornment. [Joseph L. Allen, Exploring the Lands of the Book of Mormon, p. 393]