Category: Lamanites

False Traditions

Both the Book of Mormon and modern revelation warn that false traditions are dangerous. They are like chains, binding and blinding victims. Missionaries to the Lamanites taught the gospel and worked to overthrow the false traditions. When converted, these false ideas were discarded, “And as many as were convinced did lay down their weapons of war, and also their hatred and the tradition of their fathers.” (Hel. 5:51.)

Samuel the Lamanite explained in his warning sermon what had happened to the deceived and why. They had “dwindled in unbelief because of the traditions of their fathers.” (Hel. 15:15.)

Alma explained how the Lamanites had been deceived, “it is because of the traditions of their fathers that caused them to remain in their state of ignorance[.]” (Alma 9:16.) He promised that at some future time they would be freed from this captivity. “At some period of time they will be brought to believe in his word, and to know of the incorrectness of the traditions of their fathers[.]” (Alma 9:17.)

King Benjamin explained to his sons that the Lamanites were in a corrupt state because of the traditions they had been handed down, “even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct.” (Mosiah 1:5.)

Modern revelation warns about disobedience and false traditions. The “evil one” removes light and truth from a man’s soul through both. False traditions are as effective as disobedience in darkening the hearts, minds and souls of men. “And that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers.” (D&C 93:39.)

When a false tradition is accepted as truth, it controls a man’s mind. He sees through the lens of the tradition. Hence the blinding effect. When the truth is taught, it conflicts with the tradition. The tradition controls, and the truth, presented in plainness, cannot be seen.

False traditions give people security, reassuring them they are in the right way. When it has been taught to them by parents and trusted adults while they are young, there is a great mental and emotional challenge to seeing things in a new light. Losing the tradition can mean being alienated from friends, family and community.

Because false traditions control men, and the gospel requires men to repent and forsake the false traditions, Jesus warned: “For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.” (Matt. 10:35-37.) It is not easy to follow the Lord when it requires us to depart from comfortable traditions. But it is the only way to obtain salvation.

Joseph Smith explained, “Let us here observe, that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation; for from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things.” (Lecture 6:7.)

BFHG, Part 5

The work of this “baptism of fire” is always sanctification. It brings the recipient into greater contact with God. The end of that increasing contact is to receive the Son, through whose blood you are sanctified. (Moses 6: 59-60.) Once sanctified you are prepared for the presence of the Father. (Alma 45: 16; 1 Ne. 10: 21.) Therefore, this is how you receive “the fullness” (D&C 93: 19-20) and are able to join the “general assembly and Church of the Firstborn” (D&C 76: 66-67).

In the Lamanite experience and in the Nephite group who Christ visited in the 3 Nephi account, there came a point at which the heavens opened, a pillar of fire descended, and angels came and ministered to them all. Each were endowed with knowledge of mysteries belonging to God. There was a connection forged between them and those on the other side of the veil. These others are the “general assembly and Church of the Firstborn.”

There is a significant difference between the Lamanite experience and the 3 Nephi experience. The latter one began with Christ ministering to the recipients. This point should not be lost. Joseph Smith’s experiences likewise began with the Father and Son appearing to him. As pointed out yesterday, the sequence is not important and does not control. Even with the Lord’s personal ministry, you can still read in the account a similar series of events, steps and milestones. This means something. Events can and will vary in order, but do not vary in content. As explained in Beloved Enos, the Lord’s work is consistent with all who receive redemption.

This kind of conversion is required for Zion to return (D&C 76: 66) because those who will be in Zion must dwell with God (D&C 29: 11; D&C 45: 66-71). The first Zion was brought through the ministry and teaching of Enoch. (Moses 7: 20.) As a result of this the priesthood was renamed for him. When Melchizedek, by teaching righteousness brought about the City of Peace, the priesthood was again renamed for him. (D&C 76: 57.) Joseph Smith could have brought again Zion, but he was betrayed by his own people, surrendered to arrest, and was killed.

When Zion returns again, the priesthood will be renamed. (Moses 6: 7.) It will no longer be called the priesthood “after the order of Melchizedek” (D&C 76: 57), nor the priesthood “after the order of Enoch” (D&C 76: 57), but will again be called the priesthood “after the Order of the Only Begotten Son” (D&C 76: 57.) The one whom our Lord uses to accomplish this last gathering will refuse to allow the priesthood to be called after his name; respecting instead the prophecy of Adam rather than claiming such an honor for himself (Moses 6: 7). He will want it to return to the Lord. The city will likewise be the Lord’s  Men must finally return to Him, and He to them.

There is a progression of blessings conferred through the fire and Holy Ghost. Even if there is a mere beginning, there is a glorious ending. As with the Lamanites, it leads to an open vision into heaven, ministering of angels, and an endowment of unspeakable learning. It brings to the initiated the knowledge of the mysteries of God.

This more distant end of the endowment also involves priestly rights. Priesthood ordination is required before entering into the ceremonial presence of God in His Temple rites. Priesthood conferral is required to enter into His actual presence. The revelations are clear in connecting baptism of fire and the Holy Ghost with knowledge of God’s mysteries. (3 Ne. 11: 35-36; 3 Ne. 19: 13-14.)  They are equally clear in connecting this knowledge of God with priesthood. (See D&C 84: 19; D&C 107: 19.)

The fullness of the Gospel, the fullness of the Priesthood, and the baptism of fire and the Holy Ghost all have as their object to reconnect man to God and God to man. Man is unworthy to enter into God’s presence, and therefore, requires a power higher than their own from which to borrow purity. This purifying agent is the Holy Ghost. (3 Ne. 19: 22, 28.) Christ will administer the final rites and confer the final blessings only upon the pure. (3 Ne. 19: 29-33.) The reference to “blood” as sanctifying is a reference to the Lord. (Moses 6: 59-60.) He alone sanctifies.

The Lord is directly involved in the final endowment of fire upon the Holy ones. This is what He explained in January, 1841 to the Saints when He explained to Joseph: “For there is not a place found on earth that he [meaning Christ] may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood.” (D&C 124: 28.) The Lord can confer this upon a single man in any location. (See, e.g., D&C 132: 45-50, when Joseph Smith received it long before the first Temple was built.) But to confer it upon a group intended to become His people, He requires His House to be built for Him to meet with and confer these final rites upon them. (D&C 124: 39.) Only there will these things take place. (D&C 124: 40-41.) People can gather and build a Temple. A single man cannot.

When the Lord establishes Zion, He will come dwell with His people there and complete the process of endowing them with His knowledge and power. The power of God will protect these people.(D&C 45: 66- 70.) They cannot be moved because the Lord will not permit it. (D&C 124: 45.) While man does not have the power to do so, the laws of the Celestial Kingdom must be lived for Zion to be established. (D&C 105: 5.) The power to do so comes from God, delivered through His Holy Spirit, making men’s spirits Holy. Baptism of fire and the Holy Ghost are necessary parts of bringing mankind back to redemption and into God’s presence.

Time Required to Repent

Repentance does not require a time period. Look at Alma the Younger, the sons of Mosiah, and the Apostle Paul. Now these were encounters with God, but so were the conversions of many of the Lamanites. (Alma 18: 40-42; 22: 18, among others.)

The Lord tells you to repent. If you do, He remembers your sins no longer. Confess and forsake them, and you will be forgiven. (D&C 58: 42-43.) Or, in other words, change. Turn away from your sins and face God instead.

All those labors performed by Alma the Younger, the sons of Mosiah, and the Apostle Paul, after repentance, were not to obtain forgiveness. They were the “fruit” of repentance, or the result of the new direction that they were heading. (See Matt. 3: 8; Luke 3: 8; Alma 5: 62; 13: 13; Moroni 8: 24-26.)

God alone forgives. His forgiveness is not dependent on your good works; your good works are proof of His forgiveness. (Helaman 12: 24; Gal. 5: 22-25.)

Remnant, part VIII

We’ve seen some of what the remnant is defined to mean. We’ve seen the definition in the Book of Mormon excludes gentiles. We’ve seen the converted gentiles comprising the Latter-day Saints are still defined as gentiles after conversion.

We’ve seen that the first formal mission called after the establishment of the church was sent to the Lamanites to find the remnant. We’ve seen how the mission went no further than the boundary where the Indian Nations were relocated by the US Government in 1830. What we haven’t discussed is the interest Joseph Smith had in locating the remnant throughout his life. 

When he was fleeing Nauvoo in late June, he intended to go to the Rocky Mountains. That was the location chosen precisely because it was where he hoped to find the remnant. He was talked into returning by those who claimed it was cowardly for him to flee. They used the Lord’s analogy about the false shepherd who would flee when the flock was in danger. (John 10: 11-13.)  He reportedly said “if my life is of no value to my friends, it is of no value to myself.” He returned. With that, Joseph’s attempt to locate and identify the remnant came to an end. However, before his final surrender, his intention was to go to the Rocky Mountains to locate the remnant.

The following entry appears on June 22, 1844 in Vol. 6, page 547 of the DHC: “About 9 p.m. Hyrum came out of the Mansion and gave his hand to Reynolds Cahoon, at the same time saying, ‘A company of men are seeking to kill my brother Joseph, and the Lord has warned him to flee to the Rocky Mountains to save his life. Good-bye, Brother Cahoon, we shall see you again.’ In a few minutes afterwards Joseph came from his family. His tears were flowing fast.  He held a handkerchief to his face, and followed after Brother Hyrum without uttering a word.”

In his final public address Joseph said, among other things: “You will gather many people into the fastness of the Rocky Mountains as a center for the gathering of the people …you will yet be called upon to go forth and call upon the free men from Main to gather themselves together to the Rocky Mountains; and the Redmen from the West and all people from the North and from the South and from the East, and go to the West, to establish themselves in the strongholds of their gathering places, and there you will gather with the Redmen to their center from their scattered and dispersed situation, to become the strong arm of Jehovah, who will be a strong bulwark of protection from your foes.” (“A Prophecy of Joseph the Seer”, found in The Fate of the Persecutors of the Prophet Joseph Smith, p. 154, 156.)

There is a well known quote that speaks volumes when considered as a whole: “I want to say to you before the Lord that you know no more concerning the destinies of this Church and Kingdom than a babe upon its mother’s lap. You don’t comprehend it. It is only a little handful of Priesthood you see here tonight, but this Church will fill North and South America–it will fill the world. It will fill the Rocky Mountains. There will be tens of thousands of Latter-day Saints who will be gathered in the Rocky Mountains, and there they will open the door for the establishing of the Gospel among the Lamanites. …This people will go into the Rocky Mountains; they will there build temples to the Most High. They will raise up a posterity there, and the Latter-day Saints who dwell in these mountains will stand in the flesh until the coming of the Son of Man. The Son of Man will come to them while in the Rocky Mountains.”  (Millennial Star, Vol. 54 (1852), p. 605.)

We’ve seen how the primary effort to build the city of Zion will be the remnant’s, and the gentiles will merely “assist” in the construction.

To see the remnant’s role is more important than to understand their identity. Their identity will come. But their role is distinct and important. We are not them, and they have a destiny appointed them by covenant and promise. We cannot substitute ourselves for them. Nor can we fulfill the prophetic promises without them.

Christ had some specific teachings about the remnant we have not yet examined. We’ll turn to that to add to our understanding of the remnant role:

3 Nephi 20: 11:

“Ye remember that I spake unto you, and said that when the words of Isaiah should be fulfilled—behold they are written, ye have them before you, therefore search them—

Christ is speaking and will turn to the future destiny of the Nephites. By the time this statement was made, however, the Nephites were mingled with all other bloodlines. There were shortly to be no more “ites” but only one people. (4 Nephi 1: 17.)

The destiny of the future remnant will unfold in conformity with words spoken by Isaiah. They are adequate to foretell the future of the events involving the people on this, the American land. But we are supposed to “search them” to be able to get an understanding of what will unfold.

There is a plan. It was all foreseen. It will happen as the prophecies describe. However we need to trust the language and not impose other ideas upon the words.

Remnant, part V

A few additional statements by Joseph Smith and others add weight to the identity of the existing American Indian population at the time of the prophecies given to Joseph Smith.

When Joseph and Oliver went to seek answers about baptism on May 15, 1829, they explained the motivation for the inquiry. They report they were inspired “after writing the account given of the Savior’s ministry to the remnant of the seed of Jacob, upon this continent.” (Messenger and Advocate, Vol. 1, p. 15, October 1834.)

“The Book of Mormon is a record of the forefathers of our western Tribes of Indians,” Smith wrote to N. C. Saxton, editor of a Rochester, New York, newspaper. “The land of America is a promised land unto them,” where they would be instrumental in building a New Jerusalem. [Taken from Ronald Walker’s paper: Seeking the Remnant; one of the first publications to take the role of the remnant found in the American Indians as a serious matter of study.]

On their mission to the Lamanites, Oliver and Parley were interviewed by newspapers as they went on their journey. The Telegraph published in Painesville, Ohio, on 16 and 30 November 1830, made the following mention about Oliver’s interview: “He proclaims destruction upon the world in a few years. We understand that he is bound for the regions beyond the Mississippi, where he contemplates foundinga ‘City of Refuge’ for his followers, and converting the Indians, under his prophetic authority.” Cowdery also reportedly spoke of an about-to-rise Indian prophet, who would bring these events to pass. 

Parley Pratt’s autobiography discusses the Mission to the Lamanites. He describes how the missionaries didn’t even hesitate in their mission after their tremendous success at Kirtland. They changed the entire center of gravity for the Church by the Kirtland conversions. But they retained their focus on the target of the remnant, whom they had been sent to teach. This was the first organized missionary effort after the organization of the church, and the target was the Lamanites. The priority and focus was remarkable, when you consider the abundance of potential white converts all around the tiny start-up church. It gives some indication of how important Joseph regarded the Lamanite remnant to be as an obligation for the restored church. 

Winter did not slow their journey toward the western frontier and border with the relocated American Indian tribes. Here’s a brief excerpt from Parley’s writings:

“We halted for a few days in Illinois, about twenty miles from St. Louis, on account of a dreadful storm of rain and snow, which lasted for a week or more, during which the slow fell in some places near three feet deep.  …In the beginning of 1831 we renewed our journey; and, passing through St. Louis and St. Charles, we traveled on foot for three hundred miles through vast prairies and through trackless wilds of snow–no beaten road; houses few and far between; and the bleak northwest wind always blowing in our faces with a keeness which would almost take the skin off the face.  …We often ate our frozen bread and pork by the way, when the bread would be so frozen that we could not bite or penetrate any part of it but the outside crust. 

“After much fatigue and some suffering we all arrived in Independence, in the county of Jackson, on the extreme western frontiers of Missouri, and the United States.” (Autobiography of Parley P. Pratt, p. 40.)

Parley’s account continues and explains how two of the missionaries took employment as tailors in Independence while the others crossed the boundary and “commenced a mission among the Lamanites, or Indians.”  (Id. p. 41.) They taught the Shawnees, then the Delaware, including the chief over ten tribes of Delaware. The sermon delivered to the gathering called by the chief, delivered by Oliver Cowdery, is set out on pp. 42-43 where it is clear Oliver understood the Delaware were descended from the Book of Mormon people. The chief replied: “We feel truly thankful to our white friends who have come so far, and been at such pains to tell us good news, and specially this new news concerning the Book of our forefathers; it makes us glad in here–placing his hands on his own heart.”

Although the Indian reaction was favorable, the Indian Agents were alarmed at the Mormon success.  In particular they did not want the upstart religion to gain a foothold among the relocated Indians, and began to interfere with the missionary efforts.

Of interest to us, however, is Oliver’s mention of the Rocky Mountains as the ultimate destination of the missionary effort, to be “with the Indians.” (The Telegraph, Plainsville, 18 January 1831, cited by Walker, above, on p. 9.) Walker writes: “Smith gave a revelation requiring Sidney Gilbert to open a store in western Missouri that would allow ‘clerks employed in his service’ to go unto the Lamanites and ‘thus the gospel may be preached unto them.’ He also issued a confidential revelation that presaged the introduction of plural marriage. This latter statement promised that the elders would intermarry with the native women, making the red man’s posterity ‘white, delightsome, and just.'” (Seeking the Remnant, p. 10, Citations omitted.)

This early focus on the duty to find and preach to the remnant was not a passing concern. It was far more central to the early efforts than we realize as we review the events today. Today the view of the Lamanite remnant’s role is, if anything, superficial.  To the earliest converts, they were central. They would remain a focus of interest throughout not only Joseph’s life, but also into the early part of the western migration. Indeed, the western movement of the church itself was related to locating the remnant.

Now there are a number of prophecies given in the Book of Mormon or Doctrine and Covenants which relate to why the remnant were a priority for Joseph Smith and the early church of this dispensation. The further we get from those times, however, the more we seem to forget the underlying reasons. We have become so successful as an organization, and prosper in every economic, political and social measure that it is hard to remember things. When Presidential candidates, the leader of the United States Senate, the Ambassador to China, business and educational leaders are members of the church, we do not relate as well to the promised cataclysms. Where once we may have welcomed destruction to end our persecutions, now we fear what we would lose. Our former poverty made us fear nothing in the destruction of the world, but now we have a great deal to lose and therefore we want to continue as we are. We have even redefined the term “remnant” to mean us, the Latter-day Saints, as if redefining it will remove the prophetic threat posed to the gentiles. (See Children of the Covenant, May, 1995 Ensign, the General Conference talk by Russell M. Nelson; in particular the interpretation given in footnote 15.) The careful distinctions between the remnant of the Book of Mormon on the one hand, and the gentiles on the other, has been forgotten, or altogether lost in our modern teachings. But that does not alter what Nephi or Christ meant in their prophecies that we still read in the Book of Mormon text.

We’ve worked to establish a basis for understanding the distinctions for several months now. With that foundation we will continue our search for understanding where we find ourselves in history, what group we are identified with and what we should expect in the coming calamities.

Onward, then…

Remnant, part III

To understand our own history and prophecies, we have to look at the events taking place during the time of the revelations. The composition of people and geography were dynamic, and changing. They were anything but static. So when you look at events at a specific moment in time, you have to look at the composition of the land and people to understand what was occurring.  If you miss it by a decade, you miss what was revealed.

From the beginning of the United States the Indians were a political problem in need of a solution for both State and Federal government. Various conflicts and battles resulted in temporary solutions. By the time we reach the end of the 1820’s, a more general solution was needed. Andrew Jackson came to office with a plan to deal with the problem.

Andrew Jackson wanted the Indians removed from the eastern portion of the United States, from Maine to Florida and from the Atlantic to the Mississippi.  He wanted them all relocated. Congress responded and passed the Indian Relocation Act of 1830, forcibly removing all Native Americans to the area owned by the United States and acquired from France in the Louisiana Purchase. The land used for the relocation was just beyond the western border of Missouri. In fact, the border town of Independence was located immediately adjacent to, and in the center of the relocated Indian tribes. You couldn’t get any closer, and you couldn’t be any more in the center than in Independence, Missouri.
Joseph Smith, expressing that “one of the most important points in the faith of the Church of the Latter-day Saints . . . is the gathering of Israel (of whom the Lamanites constitute a part)” seemed pleased that the American government was assisting in a gathering of the Lamanites, anticipating that it would facilitate their reception of the gospel. He even included in his history a positive statement expressing President Jackson’s views on the Native Americans (History of the Church 2:357–60).

By 1831, after the relocation was well underway, the closest a white man could get to the Indians was Independence, Missouri. When you left Independence heading west, you would encounter the line dividing the land and establishing the territory the Federal Government exercised control over for the benefit of the tribes located there. It was for this reason the revelation given in 1831 refers to the “line running directly between Jew and Gentile.” (D&C 57: 4.)  The “Jew” being the American Indian tribes located across the border, and the “gentile” being the Americans, including the LDS missionaries at the time. 

In 1830 the first missionary to the “Lamanites” was called. Oliver Cowdery was told, among other things, the following: “And now, behold, I say unto you that you shall go unto the Lamanites and preach my gospel unto them; and inasmuch as they receive thy teachings thou shalt cause my church to be established among them; and thou shalt have revelations, but write them not by way of commandment. And now, behold, I say unto you that it is not revealed, and no man knoweth where the city Zion shall be built, but it shall be given hereafter. Behold, I say unto you that it shall be on the borders by the Lamanites.” (D&C 28: 8-9.)

Later the same month, Peter Whitmer was told to join Oliver in this first mission to the Lamanites. That revelation states: “Behold, I say unto you, Peter, that you shall take your journey with your brother Oliver; for the time has come that it is expedient in me that you shall open your mouth to declare my gospel; therefore, fear not, but give heed unto the words and advice of your brother, which he shall give you.  And be you afflicted in all his afflictions, ever lifting up your heart unto me in prayer and faith, for his and your deliverance; for I have given unto him power to build up my church among the Lamanites;” (D&C 30: 5-6).  Both Oliver and Peter Whitmer were assigned to find these Lamanites, preach the Gospel, and at some point a place where the city of Zion would be built would be revealed. So the Lamanite conversion and revealing of the city of Zion were to happen together. The remnant being required for Zion to be built.
You will recall we discussed earlier how the gentiles will only “assist” in building the city. The remnant will do most of the work. (3 Nephi 21: 23, discussed already.) So this mission was to locate the relevant group, and also locate the relevant spot where the remnant would construct the city of Zion.
In addition to Oliver and Peter, Parley Pratt and Ziba Peterson were called to serve this same mission. They went to Indians in New York, passed through Kirtland, and wound up in Independence at the end of the journey some time later. The Kirtland detour resulted in a large conversion, including Sidney Rigdon. Kirtland was the largest LDS congregation.
Well, the asides are interesting, but the point is that the search for Lamanites began in New York, and moved along until its end in a location center of the relocated tribes. It is immediately next to the boundary separating the Indians and whites, or in the language of revelation, “the Jews and gentiles.”
By the following year, Joseph came to visit the area. With the large relocated group of Lamanite nations across the border, and Independence the site from which all of them could be reached, Joseph received this revelation in July, 1831: “Hearken, O ye elders of my church, saith the Lord your God, who have assembled yourselves together, according to my commandments, in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the saints.  Wherefore, this is the land of promise, and the place for the city of Zion.  And thus saith the Lord your God, if you will receive wisdom here is wisdom. Behold, the place which is now called Independence is the center place; and a spot for the temple is lying westward, upon a lot which is not far from the courthouse.  Wherefore, it is wisdom that the land should be purchased by the saints, and also every tract lying westward, even unto the line running directly between Jew and Gentile;  And also every tract bordering by the prairies, inasmuch as my disciples are enabled to buy lands. Behold, this is wisdom, that they may obtain it for an everlasting inheritance.” (D&C 57: 1-5.)
At that moment in time we had everything in one convenient place. A land to build Zion, the remnant next door, central location, approval from God, and the permission to proceed with establishing a temple.

People, places, opportunities and events would all change between the early 1830’s and the mid 1840’s.  Dramatically. And so we will follow a few of those events and the accompanying revelations which reflect the dynamic changes among both the Saints and the Lamanites.

2 Nephi 33: 4

“And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal.”
Nephi makes a practical application and provides us with an example of his teaching of “consecration.” He knows the Lord God will “consecrate” his “prayers for the gain of [Nephi’s] people.” Notice that the benefit of that consecration is not for the welfare of Nephi’s soul, but the welfare of others. Once again Nephi follows his teaching, and then elevates the purpose from “the welfare of [his own] soul” to the welfare of others. (2 Nephi 32: 9.) His concerns are selfless, sacrificial and intercessory. He has become a man of charity and full of love for others. These whom he calls his “beloved brethren” and his “people” are, in fact, those who will destroy and supplant his own descendants. Although a “mixture” of his seed will be there, these people for whom he is consecrating his petitions to God are the Lamanite victors over his posterity. If you have read Beloved Enos you will see the elements of redemption playing out in Nephi’s words similar to how they play out in Enos’ words. Charity is the end result of this consecrated life.
Nephi’s words were “written in weakness” but he knows the Lord God will make them “strong unto them.” Who is “them?” How does the Lord God make “words strong” to someone? What power communicates the strength of Nephi’s words?
What does Nephi mean by “it persuadeth them to do good?” Why is persuading to do good part of the way to recognize words from God?
What does Nephi mean “it maketh known unto them of their fathers?”  Which “fathers?” Does the reference to “their fathers” help you identify who “them” is referring to?
Why do words which will become strong always focus upon “Jesus, and persuade to believe in Him?” Can words which speak of something else, or other programs, initiatives, organizations and events ever “become strong?” Must the message focus upon Christ before it is possible for it to “become strong?”
Why must you “endure to the end, which is eternal life?” What end?  We’ve asked that before, but not answered it. How long must the enduring last, if it is to result in “eternal life?” Will it be a great deal after this life before you have learned enough to be saved? Will you need to endure then, as now, for eternal life to be yours?
What else were you going to do after this life? Planning to play a harp and sit on a cloud somewhere with Captain Stormfield? Or were you planning to be engaged in a good cause, enduring to the end of all time and all eternity, worlds without end? 

We encounter so much doctrine in Nephi’s writing. It is almost impossible to understand this writer-prophet without some effort to learn the doctrine ourselves. Perhaps we de-emphasize doctrine at the peril of losing the very message Nephi wrote.

2 Nephi 28: 1-2

2 Nephi 28: 1-2:
 

“And now, behold, my brethren, I have spoken unto you, according as the Spirit hath constrained me; wherefore, I know that they must surely come to pass.  And the things which shall be written out of the book shall be of great worth unto the children of men, and especially unto our seed, which is a remnant of the house of Israel.”
Nephi, as any prophetic writer, says what “the Spirit hath constrained” him to say.  This is the very definition of using the Lord’s name with permission and not using His name in vain. (Exo. 20: 7.)
Nephi held power from God in the words he used. Therefore he could “know that they must surely come to pass” because he sealed them as he wrote them. (D&C 1: 38.) For any person holding the sealing authority (which is an indispensable part of the Patriarchal Priesthood discussed earlier), the authority requires an alignment between the prophet, the Lord and the Lord’s will. (See, D&C 132: 45-49, in particular verse 48 which mentions “by my word and according to my law”–which required Joseph to align himself with the Lord before using that power.) Those who have this authority will not do anything contrary to the will of the Lord. (Helaman 10: 5.)  It is because of this trust between the Lord and His messenger that the power is given to the man. Nephi was such a man. His book contained a seal upon it bearing the power of God.
Nephi knew. Knowledge came from Christ. Nephi knew Christ. (2 Ne.11: 3.)

Notice how Nephi refers to the “remnant” who are “our seed.” Nephi refers to the remnant variously as:

-descendants of his father Lehi (1 Ne. 13: 34)

-descendants of his brethren (1 Ne. 13: 38-39)
-his family’s descendants or “our seed” (1 Ne. 15: 13-14)
-a mixture of Nephi’s descendants who are among his brother’s descendant’s (1 Ne. 13: 30 

Nephi’s primary line of descendants would be destroyed, but that destruction would not include all. There would remain a mixture of blood that would include partial descent from Nephi. (1 Ne. 13: 30-31) The various bloodlines remained identified as Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites and Ishmaelites. (Mormon 1: 8.) Although it would be impossible, without revelation, for us to determine which of these lines a person might belong to today, the Lord nevertheless revealed in 1828 that these various divisions remain identified to Him. (D&C 3: 16-19.) No doubt, in time, He will restore to the remnant descendants this knowledge of their sacred paternity and eternal identity.

Their blood may be mixed, but the remnant remains. Nephi may have referred to them more often as descendants of his “brethren,” but they have within them some of his blood as well. In the day of redemption and restoration, the promises will all be fulfilled. The whole of the family of Lehi will be represented in the remnant.

Notice Nephi’s prophecy is that “words which shall be written out of the book” rather than the book itself. This is, of course, exactly what we have. The actual book has been withheld. Only words from the book have been given us. But those words are intended to be of great worth to mankind, and in particular to the remnant.

This process is sacred, the promises are from the Lord. These words are given to us by Him, through a servant possessing authority to seal them up. We cannot prevent them from happening. We can, however, align ourselves with them and in turn be saved as well.

3 Nephi 21: 23-24

3 Nephi 21: 23-24: 

“And they shall assist my people, the remnant of Jacob, and also as many of the house of Israel as shall come, that they may build a city, which shall be called the New Jerusalem.  And then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the New Jerusalem.”
Who are those referred to as “my people?” “My people” are “the remnant of Jacob.”
Who are those referred to as “they?” The “they” are gentiles who have repented, come to Christ, entered into a covenant with Him, received the fullness of His Gospel, become heirs, and received the promise of land, and a connection with the promises to the remnant.
So it will be these few, chosen, covenantal gentiles who will “ASSIST” the remnant.  
-They won’t lead them,
-preside over them,
-control them,
-subjugate them,
-nor dominate them. 
They will “assist” them. What does “assist” mean? Who is taking the lead if the gentiles are only to “assist” in the process?
What will the remnant do? What city is to be built? Why is it called the New Jerusalem?
Forget everything you think you know about where the New Jerusalem is to be built. Most of the myth and traditions about it are based on incomplete and inaccurate recreations of the events. 
Joseph sent the first missionaries to the Lamanites to find the place. The entire block of Native Americans east of the Mississippi, from the Delaware to the Cherokee, had been relocated at the time of the 1834 revelations regarding the New Jerusalem. At that brief moment in time, all of them were located just over the boundary of western Missouri. The closest you could get to them was Independence, Missouri. Since it was the remnant who would build the New Jerusalem, the obligation was to find them, preach to them, and assist them in building. But the missionaries couldn’t do that. When they tried, they were sent out of the Indian Territory on the threat of being imprisoned. So Independence was as close as they could get.
The Native Americans have relocated and relocated again. Now they are nowhere near Independence. When Joseph fled Nauvoo in late June, days before his death, he was leaving for the Rocky Mountains where he intended to locate the remnant. He returned, was killed, and never made it out here.

Brigham Young tried to locate the remnant. In fact, the St. George Temple was built as the next fully functioning Temple at the chosen location precisely because it was intended to be near the remnant. In the very first endowment session, the Hopi Chief and his wife went through, received their endowment, and were sealed the next day. They were invited to try and connect with the remnant and this tribe was suspected as the one the Saints were to locate.

We’ve lost that fervor. We’ve assumed Independence is the site. We think we’re going to build it. We have no clue we are only to “assist” and not control.
All of this is worth some study. But you’re going to have to search back into history and ignore all the recent re-done and re-worked histories that ignore this early material. It’s too much to get into in this post, but maybe I’ll take it up at some point.

THE Remnant

The subject of THE “remnant” is too great to undertake in a post here.  I’ve attended meetings lasting two days in which the subject was the sole matter being discussed.  I’ve had discussions, read a manuscript, exchanged emails and spent years on this subject with people who know more about the details than do I.  Therefore my conclusion is that it exceeds the parameters of this venue.
 

Identification of the “remnant” was critical to Joseph Smith.  Although we’ve discarded the issue, it was of central concern to the early Brethren.  So much so that the “remnant” was what drove the movement westward near the “borders of the Lamanites”   The first missionaries were sent to the “Lamanites” as part of the Restoration’s concern with the promised “remnant” of the Book of Mormon people.  (See D&C 32: 2.)  The Saints were required to move west to be near these people as part of locating Zion.  (D&C 54: 8.)
The Book of Mormon is filled with promises addressed to the “remnant” of those people.  Modern revelation promises they will blossom as a rose.  (D&C 49: 24.)
The first Temple built in the west after the exodus was in St. George to be near the suspected “remnant” to be reclaimed.  The first company in that Temple’s first session included a Chief from the Hopi tribe.  Brother Nibley was partial to the Hopi as the “remnant” or at least a part of the “remnant” and he wrote a good deal about them.
This is an important subject.  Worthy of study.  But it is too great a subject for treatment in a limited venue like this.  To do it justice would require this forum to become devoted to that subject for many days.  By the time it was finished, I doubt anyone would still be reading.  So I’ll just reaffirm the subject is important, and there are many passages in the Book of Mormon dealing with the “remnant” of the Book of Mormon people.  Promises extended to them have not yet been fulfilled.  But all those promises will be fulfilled.  As they are, the role of those people will change from what we see it today into something much more central to the Church.