--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Nicholson, John collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 3 number: 11 published: 1900-09 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'John Nicholson, "Nature and Origin of Man from the Standpoint of Revelation and Reason, IV," *Improvement Era* 3, no. 11 (September 1900): 816–828.' source: url: https://archive.org/details/improvementera311unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera311unse start_page: 816 end_page: 828 rights: status: public-domain basis: US publication 1930 or earlier (published 1900-09) source: https://archive.org/details/improvementera311unse publication_year: 1900 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1900, before 1931; a scan-level notice does not restore copyright. --- # Nature and Origin of Man from the Standpoint of Revelation and Reason, IV NATURE AND ORIGIN OF MAN, FROM THE STANDPOINT OF REVELA- TION AND REASON. BY ELDER JOHN NICHOLSON. IV. [Under the above caption, three divisions of an article, by the writer of this, appeared successively in the August, September and October (1899) numbers of the Era. It was in the form of explanatory interviews between Messrs. Wondon, Tudor and Tree — respectively a sectarian religionist, a deist, and a Latter-day Saint. The last named, by request of the other two, had undertaken to explain to them his religious views and sustain them from the standpoints of revelation and scripture (ancient and modern) and demonstrated truth as observable in nature, and that which has been proved to be true in the experience of man. The article treated affirmatively the pre-existence of man, as a spirit, an individual being, who thought, acted and passed through progressive experiences previous to his advent upon the human stage. Also the personality as well as diffusive existence of God; fore-ordination and pre-destination of man, considered in connection with his ante-mortal life; and a pre-arranged and completely systematized plan for his redemption from the effects of the "fall;" man and free-will agency inseparable; the rupture in heaven a result of it, and the philosophy of a redeemer. This explanation appears necessary, in view of the lapse of time intervening between what is referred to and that which follows. — Editors.] Messrs. Wondon and Tudor having come on a trip westward, for business purposes, the opportunity for another interview was utilized. All were, as usual, promptly present at Mr. Tree's office, and the object of the meeting proceeded without delay. NATURE AND ORIGIN OF MAN. 817 Mr. Tree: Before entering upon the consideration of man in his mortal condition, if there be no objection, I shall read a basic presentment of some of my thoughts in relation to certain natural truths. Should you admit the statements to be correct, then a co-relative admission must logically follow — that whatever is in harmony with them is likewise true. Where co-operation of purpose is proved, the conclusion is inevitable. This applies to all truth, therefore, if man discovers any principle of truth, and subsequently finds a condition in harmonious correspondence with it, he has made another addition to the volume of truth within the scope of his understanding. Messrs. Wondon and Tudor stated that it would be their pleasure to listen to the reading of the written statements of Mr. Tree. The latter then proceeded to read the following, which may be designated as Propositions: TRUTH AND INTELLIGENCE NOT CREATABLE. If truth and intelligence could be created, there would have been a time when neither existed, and such a condition is an impossibility, as there would then have been no creative power, which, if it exist, must be inseparable from truth and intelligence. To hold that truth or intelligence could be created would be equal to asserting that there is not now, never has been and never can be, any existence. Mr. Tudor: Is it not possible that some intelligence always existed, and that other intelligence was created or came into existence subsequently? Mr. Tree: From all we can observe, intelligence is of one character. Its innumerable differences of manifestation are simply the results of degree. If it were as you suggest, intelligence would not only differ in degree, but also in kind. There would be intelligence, in one respect, of the same nature as duration (without beginning) and therefore could have no end; there would be another class that came into existence, or was created, and therefore would have an end. Whatever is without beginning is endless; if there be any- 818 IMPROVEMENT ERA. thing which had a beginning, it must be subject to annihilation. Each would be as different from the other as time and eternity, and time is a mere theoretic division, having no existence in fact. The same evidence that proves anything to be without beginning proves with equal conclusiveness that it will always be. To hold that intelligence had a starting point would be equal to seeking to maintain that it can have a lower standard than physical matter, which has been scientifically demonstrated to be indestructible, and therefore without beginning. With regard to truth, it is impossible to imagine its nonexistence at any time, or to conceive an idea of the possibility of its being either increased or diminished in quantity. THE OPERATION OF ECONOMY EVERYWHERE IN NATURE. All the processes of nature are economic. There is no waste of substance or energy. In other words, natural processes are in the interest of productivity, progress and development. The law of natural or divine economy is so evidently universal that to have the correctness of the proposition admitted, it ought only to be necessary to state it. There is a profitable purpose in every effort of truth, and any operation of a character contrary to this is therefore a violation of law. This principle, as Vv^ith every other truth, has the immensity of space, illimitable matter and eternal duration, for its field of action. The closer it is followed in the affairs of mankind, the greater will be the real progress, success and harmony that will characterize human concerns. Its demands are inexorable, and persistent violations of it, whether in the sphere of political or of domestic economy, or individual conduct, lead, sooner or later, to disaster, according to the magnitude of the infractions. It permeates the most trivial as well as the most gigantic concerns. In the contemplation of any proposed enterprise, or act, its relations to this great truth ought to be closely regarded, so that what is intended to be done may be in agreement with it. This conformation is complete where the most beneficent results possible accrue from any expenditure of mental or physical force, or the use of material resources. NATURE AND ORIGIN OF MAN. 819 The putting of any person or thing to other than a legitimate and consequently profitable use, is an encroachment upon the domain of economy. If there were a universal conformation to this law in the field of morality — say in the relations of the sexes — the earth would be transformed into a moral heaven. More than that, the world would also be an intellectual or spiritual paradise, as the sexual purity of the human atmosphere would prove the prevalence of an advanced mental comprehension of truth. Selfishness is in direct conflict with economy which demands that benefits be diffused rather than concentrated — the greatest good to the largest possible number. Rounded greatness is not selfish, because the selfish man keeps in constant view the beneficent results that even the greatest of his enterprises will have upon his own welfare, rather than the progressive effects that would be likely to accrue to the largest practicable number of his fellow-men. The individual thus limits the area of his good offices to humanity, while economy demands that they be extended to the widest, highest and deepest possible degree. If the genius of this principle were lived up to, not one of the social complications which now disturb the peace and prosperity of the nations would or could exist. The present condition of rich and poor and the attitude of the two classes toward each other are the effects of the continuous violations of the everjust demands of economy, which requires that every man shall be entrusted with the performance of that labor, and the control of those resources, which he can and will use to the best general as well as individual advantage. If human enactments were made more conformable to natural laws, and man had a complete understanding of them, combined with a disposition to act in unison with their requirements, every economic question would be solved; warlike and anarchistic national and international eruptions would have no place in the world; a millennial era would prevail. Obedience to the requirements of the principle now under consideration, implies and involves a harmonious relation with every other truth, because there is a relativity between all truth; this connection is as indissoluble as truth itself, which is inde' 820 IMPROVEMENT ERA. structible. Natural economy is inseparably associated, in its application to things as they exist, with every other law. It enters into every phase, feature and change of existence, in time and eternity. Until man recognizes this position, he will not be in harmony with his eternal environments nor in a condition of perfect peace, because he will be constantly producing, by infractions of truth, abnormal conditions which divine law immediately seeks to adjust, the result being a conflict and concommitant disturbance. Mr. Tudor: If God and nature operate economically, how can the production of poisonous reptiles and all sorts of repulsive and seemingly useless forms of animal and vegetable life, in some parts of the earth, be reconciled with this principle. Mr. Tree: It is an economic provision of God and nature that this should be. These products spring into life where man is not. They are conditions to be subdued. When man appears they furnish an incentive to action. He does them battle and is thus developed in mind and body. Hence the beneficence of the decree of God and nature, that man should live ''by the sweat of his brow" — by labor. When he establishes himself on any part of the globe, ostensibly obnoxious productions disappear and give place to others that are necessary to his sustenance and comfort. Many things that appear objectionable are beneficent, because they contribute to the development of the highest form of life (mankind) to which all other forms of existence are subordinate. ALL THINGS GOVERNED BY LAW. Whenever there is a condition contrary to law, the legal forces of nature immediately operate to bring about an adjustment. Until that object is attained, harmony is impossible. Every intellinent person is in a position to perceive the force of this truth by observation of the processes which are associated with his own physical organism, for this is the character of what is termed the curative action, by which substances or conditions which are unnatural are removed from the human body. While this activity is in progress, a disturbance, usually causing distress, is present. When the adjustment is completed, by the elimination of the cause of commotion, the situation becomes NATURE AND ORIGIN OF MAN. 821 normal and health returns. As with man, so with nature through out the universe. Nature is a limitless educational system, which is, in a sense, compulsory as well as persuasive. Its chief inducement is the highest degree of enjoyment to him who becomes familiar with its governing principles, and who in his life conforms to their demands. Its compulsory aspect is exhibited by the inexorable character of its requirements, which make no allowance on the score of ignorance. The blow which results from a violation of the laws of nature strikes the uninformed as well as him who sins with his eyes open. Thus, in being punitive, it is necessarily corrective. To do is the first requirement made of individual man, because enlightenment is the initial step in the direction of doing, and to do is to develop. If the ignorant were to escape the punitive process of nature on the ground of lack of knowledge of law, there would be no visible or forceful incitement to learn. Hence, even what may be termed the coercive feature of nature is beneficent, because adjustive. Man, from experience, is enabled to perceive the preservative character of this provision of nature, which forbids the escape from a punitive process of the ignorant lawbreaker. When man follows nature, which is a universal embodiment of divine wisdom, he makes no mistakes. When he departs from the genius of its teachings, he must suffer disadvantage, that he may be whipped into hne with its demands. By this process man is ultimately brought into harmony with his eternal environments. If lawlessness brought no detriment to the perpetrator, the wickedly disposed would continue in their criminal career without natural check or hindrance. The results of their evil deeds frequently induce them to reform. The efforts of man to establish sound government, that there may be good order, are analagous to the operations of natural law. They are efforts to second the doings of nature and of nature's God. It cannot be too strongly urged that the disturbances which arise from the breaches of natural law are corrective, because, 822 IMPROVEMENT ERA. viewed in that light, they are merciful. The most enlightened nations follow in the wake of nature. Laws are established in civilized communities for the protection of society. The more progressive the people, the more humane are the laws, because they are enacted, administered and executed with a view to the reclamation of the culprit from the path of crime. The reformation of criminals is one of the leading questions of the present age, because the better classes are grasping after the moral development of the race. Legislation is so constructed as to give beneficent recognition to various classes of criminals who, having been seized by the law and cast into prison, exhibit by their subsequent behavior that they are fit subjects for clemency. In the first place, justice demanded that they be placed in durance. But mercy, as well as justice, is regulated by law, and, by virtue of a beneficent statute, steps in and makes a valid claim, which justice recognizes by relinquishing the captive before the expiration of the original sentence. Thus is followed the theological idea of divine forgiveness on the basic condition of repentance, which means reformation. Looked at from the broadest standpoint, all nature is an infinite reform school in which the student may advance step by step to great heights of moral and intellectual grandeur. In a limited way, man himself, as he may have present capacity, applies the principles which may lead to the most glorious results, for intelligences exist that they must endure, and as their destiny is that they shall continue, so must it be that they shall press forward upon the path of progress. Divine wisdom and nature repudiate the contracted and demoniacal idea that sinners are consigned, by the great governing power in space, to a place of endless torment, there to remain eternally in indescribable and exquisite agony. The very thought of a situation so utterly devoid of a redeeming feature, is revolting. The sinner must, as justice requires, be punished according to the demands of law, which is not malignant but reformatory. The punitory process itself is eternal, because the laws of truth endure forever, but the duration of the penalty must be limited accord- NATURE AND ORIGIN OF MAN. 823 ing to the nature of the offense and the continuance of its perpetration. Reasoning from analogy, a man guilty of contravening a human law is, when human justice seizes him, cast into prison; the laws under which the penalty is inflicted upon him may exist for ages, yet their claim upon the offender may endure only for a few months. The prison in which he is incarcerated may remain intact for centuries, but he may only be an inmate of it for a week. The duration of the law may have no corresponding relation to the period in which the offender may be under its ban. The punishment must be in unison with the just demand of the law which has been broken. The law of economy, it should be observed, enters into every condition in space, and it hardly would be possible to conceive of a more flagrant violation of it than to maintain an intelligent being throughout eternity in a condition in which his solitary occupation would be the endurance of the most terrible suffering, which would incapacitate him for the performance of any profitable act. The gospel of nature teaches that disturbances in nature result irora. infringements of law, and they cease when the legal processes of adjustment have completed their work. Mr. Wondon: I understand you to claim that your religion is a legal system, which operates in unison with natural law, or truth in a general sense. You hold that natural law is punitive, therefore, in a way, compulsory, and consequently merciful, because educational. There are comparatively few people now on the globe, or of past ages, who have heard of your system of religion. Do you hold that such as have had no opportunity to learn it could justly be punished for their lack of obedience to it? Mr. Tree: There could be no condemnation of man for not obeying what is not present with him. Because of the misuse of man's free-will agency, the Gospel of Christ in its fullness has, as a rule, been absent from this planet. Not so with what is called natural law which is ever present; hence the penalties of the latter are present likewise. When the light of the Gospel comes into the world, however, and, as stated by Christ, men reject it because they prefer darkness on account of their deeds being evil, they are subject to condemnation. They thus repel the means by which all 824 IMPROVEMENT ERA. unlawful conditions may be legally adjusted. The Gospel is a system prolific of magnificent benefits to the obedient. None can obey without acquaintance with it. Justice, therefore, demands that every soul shall hear it. The subject of universal opportunity will, however, necessarily receive attention, as a distinct feature of our explanations. JUSTICE, A MORAL LAW OF THE UNIVERSE. Man recognizes this truth, and as he advances in the path of genuine progress, he provides for the administration of the principle. If it were otherwise, egoism would have an unrestricted field, and anarchism, that would endanger the very existence of the race, would have untrammeled sway. The principle receives recognition even among barbarous peoples, and operates extensively, through the medium of laws conformable to its genius, among all nations and communities who are advanced in the scale of intelligence. The administration of justice by man is necessarily imperfect, because of his inability to grasp all the conditions which require the application of the law. Self-interest, prejudice and absence of rectitude, generally lead to its misapplication and misdirection. Justice is eternal and divine. It follows that it has an administration in harmony with its own character. Divine administration admits of no instance of improper punishment nor any case of escape from the claims of the law. The instances which history furnishes of a Providential or Divine administration of justice are overwhelming in number and potency. Men and peoples have committed gross and gigantic wrongs. They have thrown off all restraints of human law, because they had the power to do so. Justice, whose feet are clothed in wool, but whose clutch is iron, has, evidently without the help of human agencies, reached its legitimate victims by a course of circumstances that has shown the perfect manipulation of Divine wisdom and intelligence, and overwhelmed the wicked with the disastrous consequences of their own misdeeds. To doubt the existence of eternal, divine justice, as a principle, is much more unreasonable than to doubt, with all the evi- NATURE AND ORIGIN OF MAN. 825 dence to the contrary, that justice has now, or ever has had, a place among the hosts of men. To admit its existence, implies an admission of its perfect administration. UNIVERSAL RECIPROCITY. When conditions are norm^al, reciprocity is universal. If this were not so there would be no equilibrium in nature. The universality of reciprocity in nature, essential to preserve equilibrium, is a striking feature of things as they are, and, of course, as they have been and will continue to be. On this point, I take occasion to quote the words of a scientific class-book. After explaining the chemical processes by which the various classes of plant and animal life contribute to the existence and support of each other, the author, Dr. James E. Talmage, says: Upon such a plan does the Creator maintain the equable balance of the elements. Is it not wonderful that the animal, in the unconscious exercise of his own vital processes, contributes to the support of the humble plant? And the plant is not unmindful of the aid thus received. The field of growing corn, while preparing aliment for the support of a higher life, the rosebush perfecting its flowers with which to please the eye, adorn the home, and inspire the heart of man, the vine laboring to ripen its tempting clusters, all are purifying the atmosphere and preserving the equilibrium without which animal life would soon cease to exist on earth. What, then, is independent of nature? The mighty oak, and the gay squirrel which finds food and shelter beneath the hospitable branches of the tree, are mutually dependent. Neither the animal nor the plant can say to the other, *T have no need of thee." Each has been prepared by its Creator to be a support to the other. Could any power possessing aught less than infinite wisdom have planned and executed so perfect, so admirable a-design? The duty of man in this regard is immeasurably greater than the involuntary operation of the reciprocal function in the lower forms of life. It rests upon him to foster and develop all that he comes in contact with in nature. Thus is his own progress enhanced. Where man is not, nature frowns in barren wastes or wild and rank productions unsubdued. He responds to the call of economy and reciprocity by the expenditure of mental and physical force. 826 IMPROVEMENT ERA. Nature blooms in useful productivity under his intelligent manipulation, while he gains an ample return in response to his efforts — sustenance, health, vigor and enjoyment. But the crowning field for his energy goes a step higher than the law of reciprocal advantage, in the ordinary sense, although the one principle has an intimate relation to the other. As revelation may be designated inspiration perfected, so may individual sacrifice for the benefit of the whole be regarded in its relationship to reciprocity. Man occupies a higher place in his relation to reciprocity than do all other forms of life. With him it cannot consist of a mere involuntary contribution to the universal weal. It must, he being a free and intelligent agent, be a willing response to the highest moral obligation. The natural truth, which prompted the beautiful exclamatory paragraph above quoted has been scientifically demonstrated. It proves the reciprocal principle in nature. When man fails to conform to it, he is in conflict with his surroundings. When the time comes that he shall be in accord with it, the dream of the poet and the vision of the prophet shall be realized, and "every man, in every place, will meet a brother and a friend." All that is needed to bring about this unified condition in human affairs is universal application in that domain, of the principle by which the balance is maintained in nature. The equilibrium of human concerns would then be maintained and secured. But this can only be reached by man's acceptance of the immediate direction of divine wisdom. THE PROCESSES OF NATURE GRADUAL. Observation teaches us that all natural processes are gradual — there are no leaps and bounds from a condition of comparative crudity to one of maturity and perfection. In the relation of this law, to intelligent beings, "There is no excellence without labor." This expression is axiomatic. Nature exhibits this principle so clearly that it is scarcely necessary to present argumentative evidence in its support. In intelligent beings, the ratio of progress, as a rule, depends upon the activity of the individual. It is a matter of common observation that a person with marked inherent mental gifts, but who NATURE AND ORIGIN OF MAN. 827 fails to economize them by exercise, will fall behind, in the race of development, another who is not so richly endow by nature, but who brings the powers he does possess into assiduous activity, by labor and training. The first violates the law governing progressive existence, and the other moves forward in accord with it. The converse of the thought last stated is where the individual has recourse to inordinate or excessive activity, in this way weakening his physical and mental energy, impairing his usefulness, and thus impeding his progress. This is as much a violation of law as to allow the mind to remain in a condition of partial dormancy. Nature resents any attempts at forced growth. The hot-house plant is unable, after attaining maturity, to endure climatic hardships, and is more shortlived than that which has been reared in the natural astmosphere. The object in view in presenting this principle is not only to impress upon the reader the idea that natural progress is not sudden but gradual, but also that whatever is in harmony with physical, moral :and intellectual development, must be in unison with natural law, and therefore must be true. SELF-DENIAL THE TRUE BASIS OF HUMAN CONDUCT. The principle of sacrifice of self-interest for the good of others, IS the highest virtue in intelligent beings. It is the grandest phase of intellectual morality. The man who is an exemplar of this principle is necessarily exalted by it. He may be despised and trodden down by his fellows at first, but truth and the God of truth will, by their irresistible potency, raise him to his true level as belonging to the highest and noblest rank and class of intelligences, a position which is far beyond the comprehension of the mere money-grubber. The law of sacrifice is essential in checking the preponderating disposition toward selfishness; hence, it operates in the interest of the maintenance of the equilibrium of affairs among intelligent beings. Unselfishness, to the extent of sacrifice, in intelligent beings, is largeness. The selfish man is a small man, the benefit of whose operations, so far as the individual is concerned, run to a central point — self. He has a limited circumference, while the man who 828 IMPROVEMENT ERA. sacrifices himself for others, goes outside of himself for the purpose of preserving others. The admiration of all intelligences is finally and instinctively attracted toward the individual who placeshimself on the sacrificial altar for the public welfare — for truth. History is bedecked with illustrious, individual examples of self-abnegation for the good of humanity. Their lives and works are cited as examples to be followed by those who would reach the more exalted heights of moral and intellectual greatness. Such men are beacon lights to humanity. They have beenstrewn through the generations as the salt of the earth — a means in the hands of Divine Providence of preserving the race from devouring itself. But for such noble characters the affairs of men would probably have resolved into anarchy and ended in dissolution. Mr. Tree here said: I have now concluded the reading of my views in relation to natural truth, and, unless you object, I shall expect to make some reference in future explanations, to what hasbeen presented. Mr. Wondon: I cheerfully endorse Mr. Tree's seven propositions, if such I may call them, as being unquestionably correct. Mr. Tudor: I agree with Mr. Wondon. It appears to me that the declarations of Mr. Tree are axiomatic.