Chapter III: Part I: Eternal Intelligences and Progress (2)

Again, "Men are that they might have joy," said the Prophet Lehi.[A] "Men are that they might have joy!" Have we here the reappearance of the old Epicurean doctrine, "pleasure is the supreme good, and chief end of life?" No, verily! Nor any other form of old "hedonism"--the Greek ethics of gross self-interest. For mark, in the first place, the different words "joy" and "pleasure." They are not synonymous. The first does not necessarily arise from the second, "joy" may arise from quite other sources than "pleasure;" from pain, even, when the endurance of pain is to eventuate in the achievement of some good: such as the travail of a mother in bringing forth her offspring; the weariness and pain and danger of toil by a father, to secure comforts for loved ones. Nor is the "joy" here contemplated the "joy" of mere innocence--mere innocence, which say what you will of it, is but a negative sort of virtue. A virtue that is colorless, never quite sure of itself, always more or less uncertain, because untried. Such a virtue--if mere absence of vice may be called virtue--would be unproductive of that "joy" the attainment of which is set forth in the Book of Mormon as the purpose of man's existence; for in the context it is written, "They [Adam and Eve] would have remained in a state of 'innocence.' Having no joy, for they knew no misery; doing no good, for they knew no sin." From which it appears that the "joy" contemplated in our Book of Mormon passage is to arise from something more than mere innocence, which is, impliedly, unproductive of "joy." The "joy" contemplated in the Book of Mormon passage is to arise out of man's knowledge of evil, of sin; through knowing misery, sorrow, pain and suffering; through seeing good and evil locked in awful conflict; through a consciousness of having chosen in that conflict the better part, the good; and not only in having chosen it, but in having wedded it by eternal compact; made it his by right of conquest over evil. It is a "joy" that will arise from a consciousness of having "fought the good fight," of having "kept the faith." It will arises from a consciousness of moral, spiritual and physical strength. Of strength gained in conflict. The strength that comes from experience; from having sounded the depths of the soul; from experiencing all emotions of which mind is susceptible; from testing all the qualities and strength of the intellect. A "joy" that will come to man from a contemplation of the universe, and a consciousness that he is an heir to all that is--a joint heir with Jesus Christ and God; from knowing that he is an essential part of all that is. It is a joy that will be born of the consciousness of existence itself--that will revel in existence--in thoughts of and realizations of existence's limitless possibilities. A "joy" born of the consciousness of the power of eternal increase. A "joy" arising from association with the Intelligences of innumerable heavens--the Gods of all eternities. A "joy" born of a consciousness of being, of intelligence, of faith, knowledge, light, truth, mercy, justice, love, glory, dominion, wisdom, power; all feelings, affections, emotions, passions; all heights and all depths! "Men are that they might have joy;" and that "joy" is based upon and contemplates all that is here set down. (New Witnesses, Vol. III, pp. 199-120.)

[Footnote A: II Nephi ii:25.]

The foregoing considerations discover the purpose of God in the earth-life of man to be the progress and joy of men, kindred Intelligences with God; and with that progress and joy of kindred Intelligences, there must be an ever widening manifestation of the glory of God. "The glory of God is Intelligence, or, in other words, light and truth" (Doc. & Cov. Sec. 93:36); but not "Intelligence" only as it inheres in Himself; but also as it finds expression and development in others.

_5. A Union of Spirit and Element Essential to a Fulness of Joy:_ In this progress of Intelligences there must be movement, action, new environment, estates, experiences through which they pass.--Hence Intelligences are begotten spirits, and spirits are begotten men--the "deathless element"--Intelligence--must be united with earth-element, to learn what earth-life has to teach, and get itself expressed through earth-elements; which also--so far as such elements shall be essential to an added dignity and power to the spirit of man--will be made immortal, become an indissoluble part of the spiritual personage, the spirit and the body thus inseparably united constituting the "_soul_ of man."[A] "Man is spirit."[B] "The elements"--earth elements--"are eternal; and spirit and element, inseparably connected receive a fullness of joy; and when separated man cannot receive a fullness of joy." Hence for man, earth-existence became a necessity to progress, and therefore it was provided.

[Footnote A: "Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead. And the spirit and the body is the soul of man. And the resurrection from the dead is the redemption of the soul;" (Doc. & Cov. Sec. 88, verses 14, 15, 16).]

[Footnote B: Doc. & Cov. Sec. 93:33, 34.]

LESSON V.

(Scripture Reading Exercise.)

THE WAR IN HEAVEN.

ANALYSIS.

I. The War Vaguely Alluded to in Hebrew Scriptures.

II. The War More Definitely Described.

III. The Causes of the War.

REFERENCES.

Luke x:17, 18 and John viii:44.

Rev. xii:7-12; Jude 6.

Book of Abraham, Ch. iii:27-28; Book of Moses (Pearl of Great Price), Ch. iv:4.[A]

[Footnote A: As side reading, I suggest "Milton's Paradise Lost," and Elder Orson F. Whitney's "Elias," Canto III.]

_SPECIAL TEXT: "And there was war in heaven: Michael and, his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was there place found any more in heaven. And the great dragon was cast out. He was cast out into the earth, and his angels were cast out with him." (Rev. xii.7-9.)_

DISCUSSION.

_1. Recapitulatory:_ The fact of the Eternity of Intelligences, their essential qualities, their capacity for progress, the necessity for union with earth-elements in order to attain a fulness of joy, the purpose of God with reference to man's earth-life--all these subjects having been treated in the preceding lessons; we are now prepared to consider the several steps taken with reference to bringing to pass the earth-life of the spirits of men.

Running throughout the Hebrew scriptures, but more or less vague, there are traces of the pre-earth existence of intelligences, and of strife and struggle in that existence; rebellion and war; failure of certain ones to keep first estates, their being cast out and reserved in chains of darkness to some future day of judgment; some reference also to eternal life that was promised of God before the world was made. Though these lack somewhat in clearness, let me, if they may not be set forth in anything like order, at least mass them, that they may be before us in one view.

_2. The Hebrew Scriptures on the War in Heaven:_ In the very beginning of the Hebrew scripture God, in the creation, is represented as addressing others engaged with him in the creation work: "And God said let us make man in _our_ image, after _our_ likeness."[A] Then after the Fall: "And the Lord God said: Behold the man has become as one of us to know good and evil."[B] Perfectly blending with this idea of a plurality of divine Intelligences engaging in the work of creation is the Lord's question to Job: "Gird up now thy loins like a man, for I will demand of thee, and answer thou me: Where wast thou when I laid the foundations of the earth? declare if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof, _when the morning stars sang together, and all the sons of God shouted for joy?"_[C]

[Footnote A: Gen. i:26.]

[Footnote B: Gen. iii:22.]

[Footnote C: Job xxxviii:4-7.]

It seems, then, that there were sons of God before the foundations of the earth were laid, or even the measuring line was stretched upon it. And may it not have been these Sons of God, whom God addressed in the creation work, saying to them: "Let us make man in our image"--"The man has become as one of us?"

On the return of the Seventy whom Jesus sent out on a special mission into every city and place where he himself proposed to go, they said: "Lord, even the devils are subject to us in thy name." To which Jesus answered: "I beheld Satan as lightning fall from heaven" (Luke x:17, 18). As if he would say, "Your victory over evil spirits in my name, is not the first I have won over Satan. I saw him as lightning fall from heaven."[A] One other reference to Lucifer in this same connection is made by the Christ; when addressing contentious Jews, he said: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."[B]

[Footnote A: There is much confusion among the commentators on this passage c. f. Jamieson--Fausset-Brown with the International Revision Commentary on the passage. Dummelow's Commentary, however, says: "Our Lord poetically compares Satan's discomfiture at the successful mission of the Seventy, to his original fall from heaven." He also regards John viii:44, as referring to the same event.]

[Footnote B: St. John viii:44.]

In the Book of Revelation, however, and also in Jude, this "war in heaven" is more minutely described. In the former it is said:

"And there was a war in heaven; Michael and his angels fought
against the dragon; and the dragon fought and his angels, and
prevailed not; neither was their place found any more in heaven.
And the great dragon was cast out, that old serpent, called the
Devil, and Satan, which deceiveth the whole world; he was cast out
into the earth, and his angels were cast out with him. And I heard
a loud voice saying in heaven, Now is come salvation, and strength,
and the kingdom of our God, and the power of his Christ; for the
accuser of our brethren is cast down, which accused them before our
God day and night. And they overcame him by the blood of the Lamb,
and by the word of their testimony; and they loved not their lives
unto the death. Therefore rejoice, ye heavens, and ye that dwell in
them. Woe to the inhabiters of the earth and of the sea! for the
devil is come down unto you, having great wrath, because he knoweth
that he hath but a short time."[A]

[Footnote A: Rev. xii:7-12.]

And this from Jude: "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day" (Jude 6). Peter also alludes to this event when he says: "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment" (II Peter ii:4).[A]

[Footnote A: It is upon these declarations of Scripture that Milton has based his gorgeous epic, "Paradise Lost."]

_2. Modern Scriptures on the War in Heaven:_ These are the scripture passages which I said in a vague way represent both the pre-earth existence of Intelligences, and a state of strife, struggle, rebellion, war; attended with the loss of "first estate," and place in heaven, being thrust out into outer darkness. But what the point of controversy, the cause of difference upon which the "war" was based--all this we are left in ignorance of in these scriptures; and even in those other scriptures yet to be quoted, the brevity is painful, and yet they shed great light upon conditions that one feels must have existed in heaven, from the passages of Hebrew scripture massed above. In the Doctrine and Covenants occurs the following passage:

"Behold, the Devil was before Adam [speaking of Adam in the Garden
of Eden, and of his temptation], for he rebelled against me, saying
give me thine honor, which is my power; also a third part of the
hosts of heaven turned he away from me because of their agency;
and they were thrust down and became the Devil and his angels. And
behold there is a place prepared for them from the beginning, which
place is hell."[A]

[Footnote A: Doc. & Cov., Sec. 29:36-38.]

Again, in the revelation called the "Vision," or "Vision of the Three Glories," the Prophet says:

"And this we saw also, and bear record, that an angel of God who
was in authority in the presence of God, who rebelled against the
Only Begotten Son, whom the Father loved, and who was in the bosom
of the Father--was thrust down from the presence of God and the
Son. And was called Perdition, for the heavens wept over him--he
was Lucifer, a son of the morning. And we beheld and lo, he is
fallen! is fallen! even a son of the morning. And while we were
yet in the Spirit, the Lord commanded us that we should write the
vision, for we beheld Satan, that old serpent--even the Devil--who
rebelled against God, and sought to take the kingdom of our God,
and his Christ."[A]

[Footnote A: Doc. & Cov., Sec. 76:25-38.]

The Book of Abraham, after representing God's purpose to create an earth in order that the Intelligences in the midst of whom he dwelt might have earth-existence, and be put in the way of eternal progress (Ch. iii:24, 26), then asks: "Whom shall I send? And one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me. And the Lord said: I will send the first. And the second was angry, and kept not his first estate; and, at that day, many followed after him" (Book of Abraham, Ch. iii:27-28).

Again in the Book of Moses (Pearl of Great Price), after detailing an experience which Moses had with Satan, the Lord said to him:

"That Satan, whom thou hast commanded in the name of mine Only
Begotten, is the same which was from the beginning, and he came
before me, saying: Behold, here am I, send me, I will be thy son,
and I will redeem all mankind, that one soul shall not be lost, and
surely I will do it; wherefore give me thine honor. But, behold, my
beloved Son, which was my Beloved and Chosen from the beginning,
said unto me, Father, thy will be done, and the glory be thine
forever. Wherefore, because that Satan rebelled against me, and
sought to destroy the agency of man, which I, the Lord God, had
given him, and also that I should give unto him mine own power; by
the power of mine Only Begotten, I caused that he should be cast
down; and he became Satan, yea, even the Devil, the father of all
lies, to deceive and to blind men, and to lead them captive at his
will, even as many as would not hearken unto my voice."[A]

[Footnote A: Book of Moses iv:1-4.]

This last passage from the Book of Abraham discloses the important truth that this war in heaven was connected with a controversy concerning the redemption of man from conditions in which, apparently, the contemplated earth-life would involve him. The controversy concerned also the choice of One to perform this work of redemption. Two offered themselves, but the terms of one involved at least the sacrifice of two mighty principles; one, the agency of man; the other, the honor and glory of God. "Here am I, Father, send me," said the Christ. Then Lucifer--the Light Bearer, and "one in authority in the presence of God"--said: "Behold, here am I, send me, I will be thy Son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor." But the first spake again, saying,[A] "Father, thy will be done, and the glory be thine forever." Whereupon the election fell upon the Christ, and Lucifer rebelled.

[Footnote A: I am presenting the order of events here as they may be implied from the two accounts here presented, one from the Book of Abraham, the other from the Book of Moses. The former is a very brief statement, the latter, more elaborate.]

LESSON VI.

(Scripture Reading Exercise.)

THE BATTLE FOR MAN'S MORAL FREEDOM IN MAN'S EARTH-LIFE.

ANALYSIS.

I. Free Agency of Intelligences.

1. The moral freedom of Intelligences did not begin with earth-life.

2. Freedom, an inherent quality of Intelligences.

3. Freedom follows them through all estates, and in all spheres in which they are placed by God.

II. Transfer of the Honor and Glory of God Demanded.

1. The spirit of Lucifer.

2. The spirit of Christ.

REFERENCES.

Pearl of Great Price, Book of Moses, Chs. i-iv.

Doc. & Cov., Sec. 29:36-38.

Seventy's Course in Theology, Year Book II, Lesson iv.

Book of Mormon, Alma xxix:4; II Nephi ii:27.

New Witnesses for God, Vol. III, pp. 207-214.

_SPECIAL TEXT: "All truth is independent in that sphere in which God has placed it, to act for itself, as all Intelligence also. Otherwise there is no existence." (Doc. & Cov., Sec. 93.)_

DISCUSSION.

_1. Of the Nature of Moral Freedom:_ The controversy in the heavenly council between Christ and Lucifer, gives emphasis to the importance of man's agency--his freedom to will and to do as he shall elect. The choice of the Christ as the Redeemer of the world cannot be regarded as being connected with any event by which the agency or moral freedom of Intelligences was then created. It was the maintenance of that which already existed rather than the creation of any new thing which was involved. Indeed the moral freedom of Intelligences is something which is as eternal as they are. Freedom is an attribute of Intelligences and may not be taken from them without robbing them of all joy and glory and dignity of existence. "Intelligence, or the light of truth, was not created or made, neither indeed can be. All truth is independent in that sphere in which God has placed it, to act for itself, as all Intelligence also, otherwise there is no existence. Behold, here is the agency of man and here is the condemnation of man, because that which was from the beginning is plainly manifest unto them, and they receive not the light. And every man who receiveth not the light is under condemnation, for man is spirit."[A]

[Footnote A: Doc. & Cov., Sec. 93:30-33.]

Whenever God, therefore, speaks of the agency or moral freedom of man,[A] reference is had to the spirit or Intelligence which constitutes the real man, "for man is spirit," that is, mind, Intelligence is the real fact of him. All truth and all Intelligences are independent in that sphere in which God has placed them, to act for themselves, otherwise there is no existence (see above quotation). That is to say, there is no existence where this fact of the freedom of truth and of Intelligences does not obtain. Freedom of man, then, means freedom of the Intelligence which is the chief fact of man; freedom in all estates through which he shall be called to pass, in all spheres in which God shall place him to act, the quality of freedom never leaves him. In obedience or in rebellion against God, it is his freedom that keeps him in either condition, and ministers to his joy or his misery respectively.

[Footnote A: It will be observed that these terms are used interchangeably.]

"I know," says the Nephite Prophet Alma, "that he [God] granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he alloteth unto men, according to their wills; whether they be unto salvation or unto destruction" (xxix:4).

The second Nephi says: "The Lord God gave unto man that he should act for himself. Men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great mediation of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself."[A] Upon these principles it is manifest that God designed that freedom should follow Intelligences into their earth-life.

[Footnote A: II Nephi ii:27.]

_2. Moral Freedom to Follow Man in all Estates:_ When the earthlife was proposed, Intelligences were about to exercise that freedom in a new sphere of existence; in a new environment, under new, and to them, doubtless, strange conditions. The plan Lucifer proposed involved the destruction of his freedom. "Satan rebelled against me, and sought to destroy the agency of man," says the Lord. "Here am I," said Lucifer, "send me. I will be thy son, and I will redeem all mankind that not one soul shall be lost."[A] Under this plan, Intelligences were to have an earth-life in which there would be no losses; a world where there was nothing adventurous and dangerous, a "game" in which there are no real stakes; all that was "hazarded" would be given back. All must be saved; and no price is to be paid in the work of salvation. The last word is to be sweet. All is to be "yes," "yes" in the universe.[B] The fact of "no" was nowhere to stand at the core of things. There could be no seriousness attributed to life under such a plan, since there were to be no insuperable "noes" and "losses;" no genuine sacrifices anywhere; nothing permanently drastic and bitter to remain at the bottom of the cup. "I will redeem all mankind, that not one soul shall be lost," said Lucifer; "and surely I will do it." Man was to have nothing to do in the achievement, all was to be done for him. He was to be passive, merely. Not a thing to act, but something to be acted upon. Such only could be the outcome of a world where all mankind would be saved, "that not one soul should be lost." It would be an utterly meaningless world. Without heroism; listless indifference would claim it. Passage through such an estate would add nothing to Intelligences. And yet, beyond question, there were natures among the Intelligences of heaven that longed for such a scheme of things, so much they dreaded danger, adventure and the stress of life that comes from individual struggle and individual responsibility. "Give us ease, let us have things done for us without our concern and the pain of striving," is their cry. And a third part of the hosts of heaven Lucifer turned away from the Lord in that day, because they made this election, and they became the devil and his angels (Doc. & Cov., Sec. xxix).

[Footnote A: Book of Moses, Ch. iv:4.]

[Footnote B: The expressions here used are a paraphrase of a passage in a lecture of the late Prof. Wm. James, on "Pragmatism" (page 295), on the thought, "May not the notion of a world already saved in toto anyhow, be too saccharine to stand."]

_3. The Thoughts of a Modern Philosopher:_ Mr. Wm. James, in his "Pragmatism," has a very wonderful passage bearing upon the whole thought here dwelt upon; and it is so pregnant with suggestion relative to our theme, so supported by philosophical thought and analysis of human nature, both strong and weak, that one marvels at the idea and thought in it which so parallels our own doctrines advanced in the Book of Moses--the doctrines above considered and given to the Church, in large part, in the very first years of her existence.[A] The following is the passage from Mr. James:

[Footnote A: For full account of the Book of Moses, see Seventy's Year Book. No. I, Lessons v and vi. It was published in full by F. D. Richards in the Pearl of Great Price, 1851, Liverpool, England.]

"Suppose that the world's Author put the case to you before
creation, saying: 'I am going to make a world not certain to be
saved, a world the perfection of which shall be conditional merely,
the condition being that each several agent does its own "level
best." I offer you the chance of taking part in such a world.
Its safety, you see, is unwarranted. It is a real adventure,
with real danger, yet it may win through. It is a social scheme
of co-operative work genuinely to be done. Will you join the
procession? Will you trust yourself and trust the other agents
enough to face the risk?

"Should you, in all seriousness, if participation in such a
world were proposed to you, feel bound to reject it as not safe
enough? Would you say that, rather than be part and parcel of so
fundamentally pluralistic and irrational a universe, you preferred
to relapse into the slumber of nonentity from which you had been
momentarily aroused by the tempter's voice?[A]

[Footnote A: Of course this proposition of relapsing into "nonentity" is no part of the "Mormon" scheme of thought, since the actual proposition of our revelations was made to Intelligences alike uncreated and uncreatable, and alike indestructible; so that while in the exercise of their freedom these Intelligences might decline participation in the scheme of things proposed, they could not sink back into nonentities.]

"Of course, if you are normally constituted, you would do nothing
of the sort. There is a healthy-minded buoyancy in most of us which
such a universe would exactly fit. We would therefore accept the
offer--'Top! and schlag auf schlag!" It would be just like the
world we practically live in; and loyalty to our old nurse Nature
would forbid us to say no. The world proposed would seem 'rational'
to us in the most living way.

"Most of us, I say, would therefore welcome the proposition and add
our fiat to the fiat of the creator. Yet perhaps some would not;
for there are morbid minds in every human collection, and to them
the prospect of a universe with only a fighting chance of safety
would probably make no appeal. There are moments of discouragement
in us all, when we are sick of self and tired of vainly striving.
Our own life breaks down, and we fall into the attitude of the
prodigal son. We mistrust the chances of things. We want a universe
where we can just give up, fall on our father's neck, and be
absorbed into the absolute life as a drop of water melts into the
river or the sea.

"The peace and rest, the security desiderated at such moments
is security against the bewildering accidents of so much finite
experience. Nirvana means safety from this everlasting round of
adventures of which the world of sense consists. The Hindo and
the Buddhist, for this is essentially their attitude, are simply
afraid, afraid of more experience, afraid of life!

"And to men of this complexion, religious monism comes with its
consoling words: 'All is needed and essential--even you and your
sick soul and heart. All are one with God, and with God all is
well. The everlasting arms are beneath, whether in the world of
finite appearance you seem to fail or to succeed.' There can be
no doubt that when men are reduced to their last sick extremity,
absolutism is the only saving scheme. Pluralistic moralism simply
makes their teeth chatter, it refrigerates the very heart within
their breast. * * *

"I find myself willing to take the universe to be really dangerous
and adventurous, without therefore backing out and crying, no play.
I am willing to think that the prodigal son attitude, open to us
as it is in many vicissitudes, is not the right and final attitude
towards the whole of life. I am willing that there should be real
losses and real losers, and no total preservation of all that is. I
can believe in the ideal as an ultimate, not as an origin, and as
an extract, not the whole. When the cup is poured off, the dregs
are left behind forever, but the possibility of what is poured off
is sweet enough to accept.

"As a matter of fact, countless human imaginations live in this
moralistic and epic kind of a universe, and find its disseminated
and strung along successes sufficient for their rational needs.
There is a finely translated epigram in the Greek anthology which
admirably expresses this state of mind, this acceptance of loss as
unatoned for, even though the lost element might be one's self:

"A shipwrecked sailor, buried on this coast,
Bids you set sail.
Full many a gallant bark, when we were lost,
Weathered the gale."

"It is, then, perfectly possible to accept sincerely a drastic kind
of a universe from which the element of 'seriousness' is not to be
expelled. Whoso does so is, it seems to me, a genuine pragmatist.
He is willing to live on a scheme of uncertified possibilities
which he trusts; willing to pay with his own person, if need be,
for the realization of the ideals which he frames."[A]

[Footnote A: "Pragmatism" (1908), Wm. James, pp. 290-297.]

4. The Startling Parallel Between the Reflections of the Philosopher and the Doctrines of the Book of Moses: Such the voice of a modern, and, without disparagement of others, I think I may venture to say, our greatest American, philosopher. In this statement, as I said in introducing it, Professor James puts the case of the proposed earth-existence of man, as set forth in the early revelations to the Church, in a way that is startling. The proposition put to Intelligences before the earth was made, in each case; an earth-life full of adventure and danger, safety not guaranteed,[A] in each case; the counter plan proposed that would guarantee safety rejected; and yet the existence of some "morbid minds" among the spirits--found "in every human collection," to whom "the prospect of a universe with only a fighting chance" made no appeal, and accordingly their rejection of it, and their rebellion. But, thank God, the Christ in that great council prevailed, as also he prevailed in the war of the Rebellion in Heaven, which followed upon that Council's decision. The Christ's spirit stood for the freedom of man in that great controversy. He stood for a serious earth-life for Intelligences, in which though there would be some losses, many losses, in fact, yet also there would be much gain and glory. Gain, however, that could not be obtained but through great strivings; the exercise of all the great virtues, of trust and patience, endurance and courage, wisdom and temperance, together with faith and hope and charity. Thank God, I say, that Jesus the Christ, in the pre-existence, stood for all those things which make earth-life worth while and existence itself endurable--for the moral freedom of man.

[Footnote A: "We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these [Intelligences] may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever" (Book of Abraham, Ch. iii:24-26).]

_5. The Spirit of Lucifer:_ In the closing paragraph of Lesson V it is stated that two mighty principles were involved in the plan of earth-life for Intelligences. One the agency of man; the other, the honor and glory of God. The first has been considered; the second must now receive attention:

"I will redeem all mankind that one soul shall not be lost; and surely I will do it; _wherefore give me thine honor_." To this the Christ is said to have replied: "Father, thy will be done, and the glory be thine forever" (Book of Moses, Ch. iv:1, 2). These two propositions represent the spirit of the two characters here in contention. The one, self-seeking, vainglorious, selfish--willing that the agency of man shall be destroyed if only he may be exalted. Willing that Intelligences shall be bereft of freedom--if only he can be Lord. "And surely I will do it," self sufficiency. "Wherefore give me thine honor!" With which would go also the power of God and the glory! (See Book of Moses, Ch. iv:3.) Hence this scheme of Lucifer's contemplated not only the despoliation of man, but the dishonoring of God. Truly the ambition of Lucifer was boundless, as his selfishness was fathomless. Well might the poet make lord Wolsey say:

"I charge thee, fling away ambition;
By this sin fell the angels."[A]

[Footnote A: King Henry VIII.]

_6. The Christ Spirit:_ In contrast with Lucifer's characteristics revealed in this controversy, contemplate the plan and character of the Christ. Standing as it does in antithesis to the agency-destroying plan of Lucifer, it must be held to be agency-preserving, hence offers not salvation to all so "that one soul shall not be lost," but predicates salvation upon compliance with some conditions, on obedience, say, to God. Under this agency-preserving plan, then, the Christ said: "Father, thy will be done." Equivalent to saying, Father, let thy freedom-preserving plan obtain, and be carried into effect--"Thy will be done, and the glory be thine forever!" And it was in this spirit that the work of the atonement was wrought out in the earth-life of the Christ. "I came down from heaven," said he, "not to do my own will, but the will of him that sent me" (St. John vi:38). "I seek not mine own will, but the will of the Father which sent me" (St. John v:30). Thrice in that hour when the shadows and sorrows due to a world's sin were falling upon him, the Christ prayed, "O, my Father, if this cup may not pass away from me: except I drink it, thy will be done" (Matt. xxvi). And when the betrayer came, and with him the agents of the earthly government, and one drew the sword to resist them, the Christ chided him, and told him to put up his sword, and gave his impulsive follower to understand that his course in submitting to the world's forces was voluntary on his part. "Thinkest thou that I cannot now pray to my Father, and he shall presently give more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?" (Matt. 26:53, 54.) And so "he humbled himself, and became obedient unto death, even the death of the cross" (Phil. ii:8). Such the spirit of the Christ--humble submissiveness--

"Thy will, O God, not mine be done,
Adorned his mortal life."

LESSON VII.

(Scripture Reading Exercise.)

THE FALL OF MAN.

ANALYSIS.

I. The Fall and Its Relation to the Purposes of God.

II. The Nobility of Adam Manifested in the Fall.

III. The Effects of the Fall Physical and Moral.

IV. The Relation of the Fall to Man's Life as Man.

REFERENCES.

Book of Moses (Pearl of Great Price), Ch. v:1-2; also Ch. vi:43-68.

Book of Mormon, II Nephi ii; Alma, Chs. xii, xiii and xlii.

Richards and Little's Compendium, Art. "Fall of Adam," pp. 3-5, and all their references.

Seventy's Year Book II, Lesson viii.

New Witnesses for God, Vol. III, Ch. xl, pp. 180-192, 214-218; 227-230.

_SPECIAL TEXT: "Adam fell that man might be; men are that they might have joy." (II Nephi ii:25.)_

DISCUSSION.

_1. A Suggested Review:_ It is suggested to the student that he at this point review, either in class or by private reading, the following lessons in Seventy's Course in Theology, Second Year Book:

Lesson V.--Preparation of the Earth for the Abode of Man.

Lesson VII.--The Adamic Dispensation I.

Lesson VIII.--The Adamic Dispensation II.

Lesson IX.--The Adamic Dispensation III.

I refer the student to those lessons in order that the necessity might be avoided of entering again into detail on those subjects; for here I shall only say respecting the "fall" so much as may be necessary to keep up the continuity of the theme.

_2. The "Fall" of Man as Related to the Purposes of God:_ From what is set forth in Part I of this treatise, it is evident that the "fall of Adam" did not surprise the purposes of God with reference to man's earth life. Nor is it thinkable that it was an accident, or that it in any way thwarted the original purposes of God in respect of man. Indeed the subject as developed up to this point brings us to the fall of man as the next step in the sequence of the purposes of God in regard to man's earth life. There must be a transition from a spirit-existence to a man-existence for those Intelligences in heaven designed for habitation on our earth. There must be brought to pass a change from heavenly conditions to earth conditions if the Intelligences designed for habitation on our earth are to have the experiences that earth life can impart; a life where evil is manifest and active; where the moral harmony is broken; where men must walk by faith, and not by sight. This transition from spirit-existence to man-existence; from a state of moral harmony to one where moral harmony is broken and evil is active is called "the fall;" and was essential to the accomplishment of God's purposes. Of its details, and its processes it becomes one to speak cautiously, for but little is revealed, and beyond what is revealed upon the subject, we have no knowledge.

_3. "Adam Fell that Men Might Be:_" I think it cannot be doubted when the whole story of man's fall is taken into account that in some way--however hidden it may be under allegory--his fall was closely associated with the propagation of the race. Before the fall we are told that Adam and Eve were in a state of innocence; but after the fall "The eyes of them both were opened and they knew that they were naked, and they sewed fig leaves together and made themselves aprons," and also hid from the presence of the Lord.[A]

[Footnote A: Gen. iii:7-9.]

In an incidental way Paul gives us to understand that Adam in the matter of this first transgression "was not deceived," but that the woman was.[A] It therefore follows that Adam must have sinned knowingly, and perhaps deliberately; making choice of obedience between two laws pressing upon him. With his spouse Eve, he had received a commandment from God to be fruitful, to perpetuate his race in the earth. He had also been told not to partake of a certain fruit of the Garden of Eden; but according to the story of Genesis, as also according to the assertion of Paul, Eve, who with Adam received the commandment to multiply in the earth, was deceived, and by the persuasion of Lucifer, induced to partake of the forbidden fruit. She, therefore, was in transgression, and subject to the penalty of that law, which from the scriptures, we learn included banishment from Eden, banishment from the presence of God, and also the death of the body. This meant, if Eve were permitted to stand alone in her transgression, that she must be alone also in suffering the penalty thereof. In that event she would have been separated from Adam, which necessarily would have prevented obedience to the commandment given to them conjointly, to multiply in the earth. In the presence of this situation, therefore, it is to be believed that Adam was not deceived, either by the cunning of Lucifer or the blandishments of the woman, deliberately, and with a full knowledge of his act and its consequences, and in order to carry out the purpose of God in the existence of man in the earth, he shared alike the woman's transgression and its effects, and this in order that the first great commandment he had received from God, viz--"Be fruitful and multiply and replenish the earth, and subdue it"--might not fail of fulfillment. Hence "Adam fell that men might be."

[Footnote A: "Adam was not deceived, but the woman, being deceived, was in the transgression" III Tim. ii:14.]

_4. The Nobility of Adam in the Fall:_ The effect of this doctrine upon the ideas of men concerning the great Patriarch of our race will be revolutionary. It seems to be the fashion of those who assume to teach the Christian religion to denounce Adam in unmeasured terms; as if the fall of man had surprised, if, indeed, it did altogether thwart, the original plan of God respecting the existence of man in the earth. The creeds of the churches generally fail to consider the "fall" as part of God's purpose regarding this world, and, in its way, just as essential to the accomplishment of that purpose as the "redemption" through Jesus Christ. Certainly there would have been no occasion for Atonement and redemption had there been no fall; and hence no occasion for the display of all that wealth of grace and mercy and justice and love--all that richness of experience involved in man's earth life, and the Atonement of Jesus Christ, had there been no fall. It cannot be but that it was part of God's purpose to give man these experiences and display the above named qualities in their true relation, for the benefit and blessing and enlargement and ultimate uplifting of man; and since there would have been no occasion for displaying them but for the fall, it logically follows that the fall, no less than the Atonement and redemption, must have been part of God's original plan respecting the earth probation of man. The fall, undoubtedly, was a fact as much present to the foreknowledge of God as was the atonement, and the act which encompassed it must be regarded as more praise-worthy than blame-worthy, since it was essential to the accomplishment of the divine purpose. Yet, as I say, those who assume to teach the Christian religion roundly denounce Adam for his transgression[A] and especially for the recital of the circumstances of his fall, "The woman thou gavest to be with me, she gave me of the tree, and I did eat." In which they seem to find an attempt to shift responsibility for the fall upon woman instead of a plain statement of fact. The truth is, that nothing could be more courageous, sympathetic, or nobly honorable than the course of our world's great Patriarch in his relations to his wife Eve and the fall. The woman by deception of Lucifer is led into transgression, and stands under the penalty of a broken law. Banishment from the presence of God; banishment from Eden and the presence of her husband, if he partakes not with her in the transgression; dissolution of spirit and body--physical death--all await her, and her alone! Thereupon the man, not deceived, but knowingly (as we are assured by Paul), also transgressed. Why? In one aspect of the case in order that he might share the woman's banishment from the dear presence of God, and with her to die--than which no higher proof of love could be given--no nobler act of chivalry performed. But primarily he transgressed that "Man might be." He transgressed a less important law that he might comply with one more important, if one may so speak of any of God's laws.

[Footnote A: See Seventy's Year Book No. II, Lesson VIII.]

_5. The Purpose and Effect of the Fall:_ Adam transgressed, or fell, "that man might be," as the Book of Mormon states it.[D] That is to say, that man might "be" (i. e., exist), in earth life; and not only "be" but "be" as man; an eternal Intelligence begotten a spirit in the heavenly kingdom, and now on earth taking on through painful process and at much hazard eternal elements of matter as a covering, a body, that there might be a fullness of joy, and power, and without which union of spirit and element there could be no fullness of joy or power (Doc. & Cov. Sec. 93).

Also Adam fell that man might "be" in the environment of earthlife; in the midst of broken harmonies, where good and evil are seen in conflict; in a life of adventure and danger; in a life where real losses may have to be sustained; and sorrows as well as joys are realities; where death as well as life is encountered; and where spiritual deaths may be as endless, as spiritual lives may be eternal. To bring to pass these conditions essential to man's earth-experiences, on which is to be builded his future progress, the "fall" must be; which is only another way of saying that the transition from heaven conditions to earth must be made. In no way else could this earth department of God's great university for Intelligences be established. May it not, however, from some points of view be regarded as a misnomer, this "fall?" Certainly it is but an incident in the process of rising to greater heights. It is but the crouch for the spring; the steps backward in order to gain momentum for the rush forward; a descending below all things only that there might be a rising above all things. Such the benefits to arise from the fall; at least to some, and doubtless to the benefit ultimately, of most of the Intelligences that participate in earth-life, though there will be real losses in the adventure.[B] The fall is to eventuate in the advantage of God's children, then, in the main. Adam did not sin because deceived by another. He did not sin maliciously, or with evil intent; or to gratify an inclination to rebellion against God, or to thwart the Divine purposes, or to manifest his own pride. Had his act of sin involved the taking of life rather than eating a forbidden fruit, it would be regarded as a "sacrifice" rather than as a "murder." This is to show the nature of Adam's transgression. It was a transgression of the law--"for sin is the transgression of the law"--that conditions deemed necessary to the progress of eternal Intelligences might obtain. But Adam did sin. He did break the law, which is sin, and violation of law involves the violator in its penalties, as surely as effect follows cause. Upon this principle depends the dignity and majesty of law. Take this fact away from moral government and your moral laws become mere nullities. Therefore, notwithstanding Adam fell that men might be, and that in his transgression there was at bottom a really exalted motive--a motive that contemplated nothing less than bringing to pass the highly necessary purposes of God with respect to man's existence in the earth--yet his transgression of law was real; he did brave the conditions that would be brought into existence by his sin; it was followed by certain moral effects in the nature of men and in the world. The harmony of things was broken; discord ruled; changed relations between God and men took place; moral and intellectual darkness, sin and death--death, the wages of sin--stalked through the world, and made necessary the Atonement for man, and his redemption.

[Footnote A: Elsewhere of this Book of Mormon passage I have said: In the second book of Nephi, chapter ii, occurs the following direct, explicit statement: _Adam fell that men might be; and men are that they might have joy._

This sentence is the summing up of a somewhat lengthy discussion on the Atonement, by the Prophet Lehi. It is a most excellent and important generalization, and is worthy to be classed with the great generalizations of the Jewish scriptures, such for instance as that in the closing chapter of Ecclesiastes, "Fear God and keep his commandments, for this is the whole duty of man;" Paul's famous generalization: "As in Adam all die, even so in Christ shall all be made alive;" or the Apostle James' summing up of religion: "Pure religion and undefiled before God and the Father, is this: To visit the fatherless and widows in their affliction, and to kep one's self unspotted from the world." Or the Messiah's great summing up of the whole law and gospel: "Thou shalt love the Lord thy God, with all they heart, and with all thy soul, and with all thy mind. This is the first and great commandment, and the second is like unto it, Thou shalt love thy neighbor as thy self. On these two commandments hang all the law and all the prophets." I care not whether you regard the literary excellence of this Book of Mormon generalization or the importance of the great truths which it announces, I repeat it, it is worthy in every way to stand with the great generalizations quoted above.]

[Footnote B: A question presses on the optimists, * * * Are the rebellious and the sinful not also on the up grade? Ultimately and in the last resort will not they, too, put themselves in time with the harmony of existence? Who is to say? Time is infinite, Eternity is before us as well as behind us, and the end is not yet. There is no "ultimately" in the matter, for there is no end; There is room for an eternity of rebellion and degradation and misery as well as of hope and love" ("Science and Immortality," Sir Oliver Lodge, p. 291)--and hence, doubtless, real losses to be sustained.]

LESSON VIII.

(Scripture Reading Exercise.)

THE FALL OF MAN.--(Continued.)

ANALYSIS.

V. The Importance of Life--Be Fruitful and Replenish the Earth.

VI. The Fall Beneficent.

VII. The Book of Mormon View of the Fall.--Necessary to the Purposes of God.

VIII. Summary of the Subjects of Lessons VII and VIII.

REFERENCES.

Same references as in Lesson VII.

_SPECIAL TEXT: "And now behold, if Adam had not transgressed, he would not have fallen; but he would have remained in the garden of Eden. And all things which were created must have remained in the same state which they were [in], after they were created; and they must have remained for ever, and had no end. And they would have had no children; wherefore, they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. But behold, all things have been done in the wisdom of Him who knoweth all things."_

NOTES.

_1. Be Fruitful.--Importance of Life:_ The purpose of God in the earth-life of man already has been considered (Lesson IV, Subdivision 4), and it was found to bring to pass the immortality and eternal life of man as man; and to bring to him an increase of joy, by enlargement of capacity to enjoy; by adding upon him new powers of self expression; by adding an earth-body to a heavenly born spirit; "for man is spirit:" but "spirit" in order to receive "a fullness of joy" must be inseparably connected with element (Doc. & Cov. Sec. xciii:32-35, also note 2, Year Book II, Lesson II); hence the earth life of Intelligences; hence the advent of Adam and his wife Eve upon our earth; hence the commandment "Be fruitful;" hence the importance of man obtaining his body (Lesson II, note 2); hence the resurrection from the dead, which brings to pass the eternal union of spirit and body (element), to be sanctified as a "soul;" for the "spirit and the body is the soul of man" (Doc. & Cov., Sec. xxxviii:15). These principles enlarge the view of the importance of the earth-life of man, and give the idea of sanctity to the commandment, "Be fruitful." Undoubtedly the most important thing in life is life itself, since there flows from life all other things--experiences, joys, sorrows, sympathies, achievements, righteousness, honor, power--it is the root, the base of all. To protect and preserve life, whence spring all things else, God has issued his decree. "Thou shalt not kill"--the Everlasting's cannon, fixed alike against self-slaughter and the killing of others; and on the crime of murder is placed the heaviest of all penalties--"whoso sheddeth man's blood, by man shall his blood be shed" (Gen. ix:6); "No murderer hath eternal abiding in him" (I John iii:15).