Tag: endure to the end

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 31: 19-20

2 Nephi 31: 19-20:
“And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith relying wholly upon the merits of him who is mighty to save.  Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. in him,  

“Once on the narrow path, are you done? Have you “arrived?” Is there “rest?”

No, you are on the path, but you cannot turn back. If you even look back, you risk moving on an uneven path. (Luke 9: 62.)

You could not get this far if you hadn’t followed “the word of Christ” and therefore you can only continue by following the word of Christ along the journey.

Your path is not just based on Christ’s words, but also “with unshaken faith in Him.” What is “unshaken faith?”

What does it mean to rely “wholly upon the merits of Him who is mighty to save?” Can you take any pride in what you have done? Can you boast of something about yourself? (Mosiah 2: 22-25.)

What does it mean to “press forward with a steadfastness in Christ?” How would “steadfastness” be lived?

What is a “perfect brightness of hope?” I’ve defined that kind of “hope” in Eighteen Verses.

How does any person come into possession of “a love of God and of all men?” Would that come from within, or as a gift from God? Moroni prayed for the gentiles to receive grace that they might obtain charity. (Ether 12: 36.) The Lord replied that if the gentiles lack charity it would not cause any loss to Moroni, for he was saved. (Ether 12: 37.) [Once again reflecting the pessimism which the latter-day gentiles are consistently viewed by the Book of Mormon.]

Why “press forward?” 

What does it mean for us to be “feasting upon the word of Christ?” Is “feasting” something more than participating in a gospel doctrine class discussion once a week? What would it require for you to “feast” upon the “word of Christ?” Is scripture study alone enough?  Would you need to receive anything directly from Him to be included in the “feast?” How would that be obtained?

Did you notice once again we are reminded we must “endure to the end?” Once again, you must determine how “enduring” is to be accomplished, and what “enduring” will require.

If, however, you do these things then “behold, thus saith the Father: Ye shall have eternal life.” Notice the promise of eternal life comes from the office of “the Father.” It is because this final step comes from the authority to make you a son. His office is the only one which can declare “this day have I begotten thee.” (Psalms 2: 7.)

2 Nephi 31: 16

“And now, my beloved brethren, I know by this that unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved.”
What does it mean to “endure to the end?” It is to put up with all the difficulties of mortality? Are we simply supposed to overcome boredom, irritation, trials of our patience, and the offenses caused by others? Is that what it means to “endure?”
What about “endure to the end in following the example of the Son of the living God?” Is that something different?

What if you see errors and mistakes all around you? Is it “enduring” to keep your mouth shut?  Do you need to speak up?

What about the changes that have been made or are being made which alarm you? Is it “enduring” to stay silent in the face of things that suggest this is harmful?
When I first went through the Temple, it was the understood and longstanding practice of the Saints to hold prayer circles in their homes, invoking the “True Order of Prayer” as taught in the Temple. President Kimball sent a letter to the Stake Presidents terminating that practice. I have a copy of that letter. It said that prayer circles were no longer to be practiced outside the Temple – by anyone in the church.

Then in 1990 the True Order of Prayer was altered again, with the elimination of penalties. Thereafter the name changed to the “Order of Prayer,” rather than the “True Order of Prayer.”

Those who went through the Temple before 1990 would know about how to conduct a prayer circle involving the True Order of Prayer. But they were instructed not to do so outside the Temple. Those who went through after 1990 would not know how to conduct a True Order of Prayer circle, because they were not instructed in the Temple in anything other than the Order of Prayer.

It was still possible for those who knew the pre-1990 form to communicate the process in the Temple to others. However, recently there has begun a practice of hushing any discussions  seen taking place inside the Celestial Rooms of the Temples.

It is as if those who are in control are opposed to keeping the earlier information, and working to keep it from being preserved by others. Is it “enduring to the end” to watch these changes and say nothing? Or is it “enduring” to actually endure, to preserve, to persevere against opposition and to keep as an enduring feature of the faith, information you received if you went through the Temple before 1990? Does a person who, in all sincerity before God, believes that Isaiah’s prophecy warned against this (Isa. 24: 5), “endure” if he remains silent? Or must he speak up? If so, how and to who? Which is enduring? Which is enduring to the end in following the example of the Son of the Living God? What example did Christ set in relation to this kind of a conflict? Did Christ submit, or resist authority? If He did both, how does one endure while appropriately weighing those things they will submit to, and those things they will resist?

What about Nephi’s warning that you “cannot be saved” if you fail to do the right kind of “enduring” to the end? If salvation itself hinges upon solving this riddle, then how carefully must you weigh what you resist and what you submit to?

It is for this reason we work out our salvation before God as Nephi has explained, acting no hypocrisy, with real intent, having faith in God, but also with fear and trembling. (Mormon 9: 27, also Philip. 2: 12.)

Indeed, God has given us a test worthy of a God. And only those worthy of becoming among the gods will be able to solve the riddle.  Because only they will humble themselves, come with a contrite spirit and broken heart to offer upon the altar a sacrifice worthy of being accepted. Others will proceed in ignorance and arrogance to proudly proclaim: “I know my culture is true!” “I know all is well in Zion!” “I follow a broad and safe mainstream into a great and spacious building where there is peace, pride, success, prosperity and assurance that I am saved while all around me there are those who will be cast down to hell!” Or similar such nonsense… Warmed over Evangelical gibberish, with a vague Mormonesque vocabulary applied to it. Having a form of godliness, but without power. This new form of ungodliness will not be lacking in body, parts and passions, for the image of the idol raised will be the very image of the person looking in the mirror. They will think themselves destined to rule and reign over principalities, dominions, heights, depths and others. They are their own idols! What irony it all invokes! It must make the devil look up to heaven and laugh still. (Moses 7: 26.) Perhaps we ought to see some humor in it as well.  …Or, since we’re speaking of the loss of men’s souls, maybe it can never be humorous.  Only tragedy. Only disappointment. Only foolishness.
Where is the hope? Is there none? Yes, in repentance! Changing our course! Remembering God again! Restoring what has been lost! Returning and repenting! That’s right! And Nephi has invited us to do just that.
So “enduring to the end in following the example of the Son of the living God” is not easy. Even understanding the meaning of these words is challenging. Thank you Nephi. You have proven yet again how prayerful we all must be. Let us, therefore, repent!

2 Nephi 31: 15

“And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved.”

The dialogue continues. It is clear the conversation being reported by Nephi is one where both the Son and the Father spoke to Nephi, and contributed to the dialogue. A question was posed about whether Nephi heard this in connection with his vision of Christ’s mortal baptism by John the Baptist. He certainly beheld that event. (1 Nephi 11: 27.) However, the testimony and teaching of both the Father and Son regarding baptism, as reported by Nephi in this final sermon, are separate from that event. They are an independent revelation and explanation to Nephi, where both the Father and Son taught the importance of baptism.

We also have the important condition set out of “enduring to the end” as a requisite for salvation. A while ago there was a question about the concept of “enduring to the end” and the Second Comforter. They are directly linked. You cannot have a great season of concentrated effort, followed by abandonment of purpose. If it is in you to abandon the journey, then you will never qualify to receive these blessings. The Lord knows the intent of the heart. The preceding verses describe how the Lord measures the heart. You cannot deceive Him.

The Lord also knows whether it is in you to “endure to the end.” Whether the end has come is irrelevant to Him. He beholds all things, past, present and future. (D&C 130: 7.)  Therefore, He knows if you are willing to “endure to the end” before your life has been lived.

Enduring to the end, or the fixed purpose to always serve God so that you may always have His spirit to be with you, is essential to salvation. You claim this is your determination every time you take the sacrament. (D&C 20: 76-79.) Whether you take this commitment seriously or not determines whether you are destined for salvation or not. It also determines if you are qualified to receive His personal ministry and comfort.
The Father declares: “Yea, the words of my Beloved are true and faithful.” The reason Christ is the Father’s “Beloved” is directly related to His words being “true and faithful.” That is, Christ only does and says what He knows represents the Father’s will. He has done this “from the beginning.” (3 Nephi 11: 11.) He represents the “Word” of the Father because you can find in Christ’s words and deeds the very word of the Father. (D&C 93: 8.)

It is this that qualified Christ to be the Redeemer. His words are faithful and true. So are Nephi’s. The words are the Lord’s though they were delivered by a man.

Nephi, having been true and faithful in all things, was able to converse with the Father and the Son through the veil and receive from them further instruction, counsel, warning, and comfort because of the things he learned. This is the pattern for all of us.  This is the culminating message of the Gospel of Christ.