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The following is my application to the Mormon Theology Seminar. They asked for a creative and close reading of 2 Nephi 2:25.
Lehi begins his blessing by telling
his son Jacob that he was born in the wilderness and “suffered afflictions and
much sorrow.” V.1 But, Lehi promised, those afflictions would be “consecrated
for his gain.’ V2 because he was redeemed by his Savior. V.3 This blessing and
explanation of Jesus’ role culminates in the famous couplet: Adam fell that man
might be and men are that they might have joy.
The joy of mankind’s purpose
immediately contrasts with Biblical verses who emphasize the conditions of the
lone and dreary world that would be cursed. Adam would eat by the “sweat of his
brow” (Gen 3:17) and women would bring forth children in sorrow (Gen. 3:16).
But when viewed through Confucian
teachings, that sorrow is what leads to joy. This Confucian lens bridges the
gap between the Biblical account of the fall that emphasizes tribulation, and
Lehi’s version, which quickly pivots from tribulation to joy and omits the
tribulation all together in his famous couplet.
One of the leading Confucian
thinkers Xunzi, often called the Chinese Aristotle for his command of a wide
range of topics over a similar time period as the Greek thinker, discussed
fallen human nature and its relation to self-improvement and joy.
In contrast to other Confucian
thinkers like Mencius (whom Xunzi names in his rebuttal), Xunzi believed that
human nature was fallen. Sounding much King Benjamin about the carnal, sensual
and devilish “natural man” (Mosiah 3:19), Xunzi wrote: People’s nature is
bad…goodness is a matter of deliberate effort. They are born with feelings of
hate and dislike in them. If they follow along with these, then cruelty and
villainy will arise.[1]
(Xunzi also believed that a sage ruler would supplant a mere hegemon by recognizing
his people’s nature, teaching them what is right, and guiding them on the way,
again sounding like King Benjamin’s role in Mosiah chapters 1-3.)
This sounds negative at first glance,
but his message is positive because this fallen or sinful nature can lead to
great joy. Xunzi explained that recognizing man’s fallen nature is like a
craftsman that sees a crooked piece of word, potter adding water to raw clay,
or a smith that sees unrefined metal.[2]
“Crooked wood must await streaming and straightening…only then does it become
straight. Blunt metal must await honing and grinding, and only then does it
become sharp.”[3] The
people, honed by Confucian rituals and behavior, find themselves living in a
blessed and happy state as gentlemen, being able to overcome the vicissitudes
of life.
The most applicable part of being a
gentleman is maintaining composure during toil, such as those experienced by
Jacob, Adam, and everyone living in a fallen world. Xunzi thought that even
people “on the streets” or in the lowliest gutter of fallen life could apply
these principles.[4] Once perfected, the Confucian gentlemen retains
peace and happiness no matter the situation. “Even if living in poverty, the
gentlemen’s intentions are still grand. Even if wealthy and honored, his
demeanor is reverent. Even if living at easy, his blood and qi are not lazy.
Even if weary from toil, his countenance is not disagreeable. When angry he is
not excessively harsh, and when happy he is not excessively indulgent.”[5]
The Confucian lens thus makes an
explicit connection between man’s fallen nature, and their capacity for joy. It
not only shows some congruency with Lehi’s teachings, but adds much more,
filling in the blanks of what specific actions within life leads to joy, as
simply as a crooked piece of wood being straightened by a craftsman. The fall
leads to trial, which in turn leads to joy because of the perfecting actions
prescribed by rituals and proper conduct.
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