2 Nephi 21-25, Part II

In the first post, we looked at the curse that was placed upon the Lamanites.  That curse was being cutoff from the presence of the Lord.  Other things occurred, including a skin of blackness.  But, that was not a part of the curse; that was one of the many consequences of the curse.

How does the Book of Mormon itself treat the Lamanites?  You would expect a racist book to minimize them and tear them down whenever possible.  To determine if the Book of Mormon is racist, we need to understand how the Lamanites were treated in the Book.

From the beginning of the Book of Mormon, we learn the Lamanites will “be a scourge unto [Nephi’s] seed, to stir them up in the way of remembrance” (1 Nephi 2:24).  We also read the Lamanites will be a scourge to the Nephites in 2 Nephi 5:25 and Jacob 3:3.  We must keep in mind that the Lamanites will be this scourge only when the Nephites have become a wicked people. 

Of course, there was hatred towards the Lamanites by many of the Nephites.  We would expect this record to portray them in a negative light.

Shortly after Nephi’s death, Jacob was preaching to the Nephites.  Even this early in their history, the Nephites had turned away from God.  The Nephites had more than one wife and concubines.  Jacob uses the Lamanites as his example.  You hate the Lamanites “because of their filthiness and the cursing which hath come upon their skins” (Jacob 3:5).  Jacob then informs the people that the Lamanites are more righteous than the Nephites. 

They only have one wife and no concubines.  Husband and wives love each other.  They love their children.  While the Lamanites hate the Nephites, they do so “because of the iniquity of their fathers” (Jacob 3:7).  In fact, they are held in higher esteem by the Lord.  Unless the Nephites repent, “[the Lamanites] skin will be whiter than yours when ye shall be brought before the throne of God” (Jacob 3:8).  (For a full account of Jacob’s words, see Jacob 3:5-9.)

Towards the end of Jacob’s life, “many means were devised to reclaim and restore the Lamanites to the knowledge of the truth” (Jacob 7:24).  It wasn’t successful, but the effort was made. 

When Jacob’s son, Enos, wrestled with the Lord in prayer, part of his prayer dealt with the Lamanites (see Enos 1:11-20).  He desired “that if it should so be, that my people, the Nephites, should fall into transgression, and by any means be destroyed, and the Lamanites should not be destroyed, that the Lord God would preserve a record of my people, the Nephites; even if it so be by the power of his holy arm, that it might be brought forth at some future day unto the Lamanites, that, perhaps, they might be brought unto salvation—“ (Enos 1:13). 

The missionary effort to the Lamanites continued during the time of Enos; however, “our labors were vain; their hatred was fixed … and they were continually seeking to destroy us” (Enos 1:20).

Enos’s son, Jarom, tells us that the small plates of Nephi “are written for the intent of the benefit of our brethren the Lamanites” (Jarom 1:2).

Why was their so much hatred between the Lamanites and Nephites?  A Nephite, Zeniff, presents the Lamanite perspective (see Mosiah 10:12-17). 

He lists the following traditions that had been passed down to each generation:

• They were driven out of Jerusalem because of the inequities of their fathers (v. 12).
• They were wronged in the wilderness and while crossing the sea (v. 12).
• They were wronged in the Promised Land by Nephi (v. 13).
• They were angry because they claimed Nephi had taken the right to rule out of the hands of Laman and Lemuel (v. 15).
• When Nephi departed into the wilderness, he robbed Laman and Lemuel by taking the brass plates with him.

Zeniff, a Nephite, gives us a fair and objective look at the Lamanite perspective.

When Mosiah stepped down as king, none of his sons would accept the kingdom.  These royal sons “thought upon the Lamanites, who were their brethren, of their sinful and polluted state, they were filled with pain and anguish for the welfare of their souls” (Mosiah 25:11). 

The sons of Mosiah asked their father to allow them and their group to preach the word of God to the Lamanites.  “[T]hey were desirous that salvation should be declared to every creature, for they could not bear that any human soul should perish; yea, even the very thoughts that any soul should endure endless torment did cause them to quake and tremble” (Mosiah 28:3).

They were allowed to preach to the Lamanites.  The account of their amazing missionary efforts is found in Alma 17-26. 

Alma₂ would use the Lamanites as an example in his teachings.  For example, he taught the Nephites that ” here are many promises which are extended to the Lamanites; for it is because of the traditions of their fathers that caused them to remain in their state of ignorance; therefore the Lord will be merciful unto them and prolong their existence in the land” (Alma 9:16).

During their missionary efforts, the sons of Mosiah converted a group of Lamanites who covenanted with the Lord that they would not take up arms against their enemies lest they return to their bloodthirsty ways.  Many of these faithful Lamanites did suffer death rather than take up arms again.  These people were known as the Anti-Nephi-Lehis (later Ammonites). 

It was soon realized that they needed to return to the land of Zarahemla with the Ammonites and ask for Nephite protection.  The Ammonites feared the Nephites would see them as enemies and kill them, but they placed their faith in the sons of Mosiah.

The chief judge heard the request and went to the people asking them what they would do.  “And it came to pass that the voice of the people came, saying: Behold, we will give up the land of Jershon … and this land Jershon is the land which we will give unto our brethren for an inheritance. And behold, we will set our armies between the land Jershon and the land Nephi, that we may protect our brethren in the land Jershon; and this we do for our brethren, on account of their fear to take up arms against their brethren lest they should commit sin; and this their great fear came because of their sore repentance which they had, on account of their many murders and their awful wickedness” (Alma 27:22-23). 

Nephi₂ and Lehi₃ preached to the Lamanites, baptizing 8,000 Lamanites.  As the Lamanites were converted, they laid down their weapons of war and rejected the traditions of their fathers. (Helaman 5:18 – 19; 50-51).

One of the greatest prophets in the Book of Mormon shows up in Helaman 13-15.  This prophet was Samuel, the Lamanite.

Here are other references about the Lamanites.

• Helaman 6:1 - 4
• Helaman 6:20
• Helaman 6:34 - 37
• Helaman 7:23 - 24
• 3 Nephi 2:11 - 14
• 3 Nephi 10:18
• Moroni 1:4
• Moroni 10:1

 There are many accounts of wars and problems with the Lamanites.  Yet, the Nephites were taught that the Lord would be more understanding of the Lamanites because of the traditions of their fathers.  The Lord always expected more from the Nephites because they had the gospel.  

You would think if the Lamanites were nothing more than evil villains, the Book of Mormon would constantly condemn them.  Yet, this doesn’t happen.  One of the purposes the Book of Mormon record was preserved was to go to the descendants of the Lamanites to bring them to Christ and the gospel. 

No, the Book of Mormon is not a racist Book.  The critics claim fails badly.  It is shown to be nothing more the political correctness at its worst.