Here, then, stands the truth so far as it may be gathered from God's word and the nature of things: There is in man an eternal, uncreate, self-existing entity, call it "intelligence," "mind," "spirit," "soul"—what you will, so long as you recognize it, and regard its nature as eternal. There came a time when in the progress of things, (which is only another way of saying in the "nature of things") an earth career, or earth existence, because of the things it has to teach, was necessary to the enlargement, to the advancement of these "intelligences," these "spirits," "souls." Hence an earth is prepared; and one sufficiently advanced and able, by the nature of him to bring to pass the events, is chosen, through whom this earth-existence, with all its train of events—its mingled miseries and comforts, its sorrows and joys, its pains and pleasures, its good, and its evil—may be brought to pass. He comes to earth with his appointed spouse. He comes primarily to bring to pass man's earth life. He comes to the earth with the solemn injunction upon him: "Be fruitful and multiply, and replenish the earth, and subdue it." But he comes with the knowledge that this earth-existence of eternal "Intelligences" is to be lived under circumstances that will contribute to their enlargement, to their advancement. They are to experience joy and sorrow, pain and pleasure; witness the effect of good and evil, and exercise their agency in the choice of good or of evil. To accomplish this end, the local, or earth harmony of things must be broken. Evil to be seen, and experienced, must enter the world, which can only come to pass through the violation of law. The law is given—"of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day thou eatest of it thou shalt surely die." The woman forgetful of the purpose of the earth mission of herself and spouse is led by flattery and deceit into the violation of that law, and becomes subject to its penalties—merely another name for its effect. But the man, not deceived, but discerning clearly the path of duty, and in order that earth-existence may be provided for the great hosts of spirits to come to earth under the conditions prescribed—he also transgresses the law, not only that men might be, but that they might have that being under the very circumstances deemed essential to the enlargement, to the progress of eternal Intelligences. 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 a "murder." This to show the nature of Adam's transgression. It was a transgression of the law—"for sin is the transgression of the law"[[41]]—that conditions deemed necessary to the progress of eternal Intelligences might obtain. Adam sinned that men might be, and not only "be," but "be" under conditions essential to progress. But Adam did sin. He did break the law; 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, 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 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, darkness, sin and death stalked through the world, and conditions were brought to pass in the midst of which the eternal Intelligences might gain those experiences that such conditions have to teach.
Now as to the second part of the great truth—"men are that they might have joy"—viewed also in the light of the "Intelligence" or "spirit" in man being an eternal, uncreated, self-existing entity. Remembering what I have already said in these pages as to the nature of this "joy" which it is the purpose of earth-existence to secure, remembering from what it is to arise—from the highest possible development—the highest conceivable enlargement of physical, intellectual, moral and spiritual power—what other conceivable purpose for existence in earth-life could there be for eternal Intelligences than this attainment of "joy" springing from progress? Man's existence for the manifestation alone of God's glory, as taught by the creeds of men, is not equal to it. That view represents man as but a thing created, and God as selfish and vain of glory. True, the Book of Mormon idea of the purpose of man's existence, is accompanied by a manifestation of God's glory; for with the progress of Intelligences there must be an ever widening manifestation of the glory of God. It is written that the "glory of God is Intelligence;" and it must follow, as clearly as the day follows night, that with the enlargement, with the progress of Intelligences, there must ever be a constantly increasing splendor in the manifestation of the glory of God. But in the Book of Mormon doctrine, the manifestation of that glory is incidental. The primary purpose is not in that manifestation, but in the "joy" arising from the progress of Intelligences. And yet that fact adds to the glory of God, but our book represents the Lord as seeking the enlargement and "joy" of kindred Intelligences, rather than the mere selfish manifestation of his own, personal glory. "This is my work and my glory," says the Lord, in another "Mormon" scripture, "to bring to pass the immortality and eternal life of man, as man;"[[42]] and therein is God's "joy." A "joy" that grows from the progress of others; from bringing to pass the immortality and eternal life of "man." Not the immortality of the "spirit" of man, mark you, for that immortality already exists, but to bring to pass the immortality of the spirit and body in their united condition, and which together constitutes "man."[[43]] And the purpose for which man is, is that he might have "joy;" that "joy" which, in the last analysis of things, should be even as God's "joy," and God's glory, namely, the bringing to pass the progress, enlargement, and "joy" of others.
It is gratifying to know that this Book of Mormon definition of life and its purpose, so far as it affects the human race, is receiving unconscious support from some of the first philosophers of modern days, among whom I may mention Lester F. Ward, author of "Outlines of Sociology" and other scientific and philosophical works; a Lecturer in the School of Sociology of the Hartford Society for Education Extension. His "Outlines of Sociology" was published in 1904, and in the chapter of that work, in which he discusses the relation of sociology to psychology, (chapter v), he deals with the question of life and its object. For the purpose of clearly setting forth his thought, he says:
"The biological [i. e. that which pertains merely to the life] must be clearly marked off from the psychological [i. e. as here used, that which pertains to feeling] standpoint. The former," he continues, "is that of function, the latter that of feeling. It is convenient, and almost necessary, in order to gain a correct conception of these relations to personify Nature, as it were, and bring her into strong contrast with the sentient [one capable of perception is here meant] creature. Thus viewed, each may be conceived to have its own special end. The end of Nature is function, i. e. life. It is biological. The end of the creature is feeling, i. e. it is psychic. From the standpoint of Nature, feeling is a means to function. From the standpoint of the organism, function is a means to feeling. Pleasure and pain came into existence in order that a certain class of beings might live, but those beings, having been given existence, now live in order to enjoy."
Throughout the chapter he maintains that the purpose of man's existence is for pleasure, but of course, holds that this pleasure is that of the highest order, and not merely sensual pleasure. Finally, applying the principles he lays down to the human race, its existence, the purpose of that existence, and the means through which the end is to be obtained—he adopts the following formula:
The object of nature is function [i. e., life].
The object of man is happiness.
The object of society is effort.
Now, with very slight modifications, this formula may be made to express the doctrine of Lehi in the Book of Mormon, as representing the divine economy respecting man:
Earth-life became essential to the progress of intelligences.
Adam fell that man's earth-life might be realized.
The purpose of man's existence is that he might have joy.
The purpose of the gospel is to bring to pass that joy.
In condensed form it may be made to stand as follows:
The object of God in man's earth-life is progress.
The object of man's existence is joy.
The object of the gospel and the church is effort.