The Joy of the Saints

I've often wondered at the story of Enos. He says that his conversion was initiated by pondering "the words which I had often heard my father speak concerning eternal life, and the joy of the saints" (Enos 1:3). What were those words spoken by Jacob, probably in as many private settings as public? Maybe more. And what is the "joy of the saints?"

Inspired by one of Theric's svithes (which was itself a reference to another by Redoubt), I undertook a simple study of the principle of joy as explained by the scriptures. Basically, this consisted of reading all the Topical Guide references and any others that seemed relevant for context. Not the most exhaustive program possible, but a very common approach among church members, I imagine, and not a bad way to learn. Having said that, there were quite a lot of references, I tried not to rush, and it took some weeks (like a little more than two, if memory serves).

Since that time, these thoughts have been incubating and I'm finally heeding their pleas for expression. But let me quickly explain one other aspect of my methodology, in the interest of full disclosure. I didn't simply start at the top of the TG heading, "Joy." Instead, I began with the New Testament references, went through the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, and then went back to cover the OT. I'm not sure why, other than that I wanted the mortal Messiah's words on the subject first. In the end, I found them to be the most helpful, in spite of the fact that the title of this post comes from Enos. I made notes on (I think) every passage. Recognizing that I can't begin to discuss everything I learned without boring you all to tears, let me begin.

I chose the title because of the specific joy in which I am interested: the joy belonging to those who have accepted Christ by acting on His promises. For this purpose, I largely confined my most serious study to the ways in which reception of and continuance in the Gospel brings joy. So this post is not going to be about good and bad things happening to good and bad people. It's not going to be about saying everything is fine or that life is a tar pit or anything in between. I want to address joy in its gospel sense, as it relates to our progress towards exaltation, which is why we're here.

The first lesson I came away with, thanks to Matthew, is that the joy of the saints is both eternal and pervasive. I don't mean reserved for the eternal realm. In what realm are we not eternal beings? But I mean present in all levels of experience and all stages of existence. With words that reminded me of the premortal shout described in Job, in Matthew 13:20 the Lord describes those who "receive the word with joy." This beginning stage is a pure celebration of truth or a quasi-prophetic anticipation of blessings to come. It recognizes that challenges are ahead, but focuses on the outcome of the faithful endurance we all desire of ourselves and have hope for through Christ. This element of hope is essential to saintly joy, and comes as we take those faith-filled steps that often lead us into tribulation, which brings me to my second discovery.

A few chapters earlier in Matthew (5:12), the Lord enjoins the Saints to rejoice when they are called to pass through trials for his sake. The corresponding reference in Luke (6:23) actually says they should "leap for joy." Again, this corresponds to the hope that we have for a better reward, both for ourselves and others, as Ammon tells us from the Americas. This kind of joy, for me, may be the most difficult to master. Given enough distance I can look forward and backward easily enough, but the joy in the journey, to further exploit an already overused phrase, is elusive. Yet I believe Lehi's famous statement concerning for what purpose men are. In the context of his discussion, I think he clearly meant for his audience to understand that joy in this life was a part of that purpose.

Since that's possibly the biggest "joy scripture" out there, lets take a moment and dissect it. 2 Nephi 2:25 - "Adam fell that men might be; and men are, that they might have joy."

In the verses leading up to this statement, Lehi discusses, among other things, the process by which death came into the world. This is the fall spoken of above - both the physical change from immortality to mortality and the spiritual separation of man from God. Now, this is not a joyful event. I've heard that some people call it a "fall upward," because of the role it plays in our Father's plan; namely (and simplistically, I admit), the fall provides us with the opportunity to learn good from evil and to choose between them. This allows us to become more like God. That is a good opportunity to have, but separation from God is not ultimately a desirable state, nor is physical death or even mortality. So instead of a fall upward, let me instead propose a face-first plummet. We may have come out a little ahead of where we were laterally, but we've got quite a climb ahead of us. It's hard, it's painful, and it's confusing, but if we would get back to the heights from which we fell and even beyond, we have to do it. It's the only way.

So what of this joy? Well, from the first part of the quoted verse from Lehi, it seems that he doesn't consider man to have "been" until after the fall. Perhaps it's more accurate to say that Lehi thinks that in our premortal state we didn't fit the category of "man." That makes sense if we define "man" as imperfect spirit children of God housed in tabernacles of flesh. By this definition, Adam was a man, and Eve mankind (don't make me an offender for this, feminists. I'm not trying to minimize womanhood and you know it), but the rest of us didn't join the group until birth, which couldn't have happened in an unfallen state, says the prophet a few verses earlier.

So Adam fell that men might be. But it's men who are that they might have joy. Lehi doesn't say, "Adam fell that men might become, and men become (exalted and/or saved beings) that they might have joy." A major point of his discourse is the nature of this life. He says instead that men are. They exist. They live. And why? To have joy. To have only joy? No, I didn't say that. Lehi himself makes it clear that such a thing is impossible. Hence the need for the fall. But joy is a purpose of this life. Is the purpose to achieve future joy? Yes, but also joy in the here and now - but not, as I said, in the always - at least not until later. Even the God of heaven weeps for his children. Ask Enoch. He also gets angry. Ask Noah. But His joy is full. I'll get to that in a second.

Now what about that other troublesome word Lehi uses? He says "might." Doesn't that imply, "might not?" It might. One of the other main points of Lehi's sermon is human agency - the gift it is and its potential to save or damn us: our choice.

This could possibly mean that joy is uncertain, but if we believe the promises of the Lord, the only thing that could make it so in the long run is our failure to walk up to our covenants. Maybe it means joy is undependable in the small scheme of things. Perhaps. I find it hard to believe that any person, no matter how disadvantaged biologically, has never experienced joy. This may be true of a person's adult life, but remember that mortality includes our infancy as well. Perhaps someone out there can correct me, but I've never heard of a baby who never smiled - never experienced the joy that children, especially little ones, seem to have in abundant supply. Psalm 118:24 says, "This is the day which the Lord hath made; we will rejoice and be glad in it." Joy at God's works is another part of the joy of the saints, since saints should most fully recognize His hand. Perhaps we never do so as completely as we do in those first few months after our birth, before we become too sullied by this world.

But there are other mortal, gospel joys, too. What about the joy of service? What about the joy of family? Lehi mentions those when he says (v. 23) that without the fall, "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." Can't we, with King Benjamin, include service to others as a key part of doing good?

What about the joy of God's tender mercies? His gifts? Moroni says, "if there be one among you that doeth good, he shall work by the power and gifts of God" (Moroni 10:25, emphasis added).

Joy may not be constant in this life. It can't be. But as much as misery is part and parcel to this world, so much is joy. The opposition Lehi speaks of is in all things. We also can't have the Spirit of God for long without experiencing some small joy, because it is one of the fruits of the Spirit. And the constant companionship of the Holy Ghost is a distinguishing promise made to saints.

But I think, with all his talk about opposition and choice, that Lehi means more than that, too. I think the "might" means (at least in part) that without the fall, any fulness of joy would be beyond our reach. I think it also means that God respects our agency, and so the best joy made available through mortal existence is the joy of overcoming. In other words, we might have great joy, if we continue faithful.

This is the third lesson from Matthew, and the object of that hope I mentioned earlier. This is that fulness. It really needs no more description than these much prayed for words: "Well done, good and faithful servant... enter thou into the joy of thy lord" (Matthew 25:23).

So how would I define the joy of the Saints? Well, it requires effort. It involves coming unto Christ by making and keeping covenants. I think I would say that it is Christ's joy, abiding in us through our abiding in His love and bearing much fruit. I would probably draw from the words recorded by John - words of the Savior that bear similarity to those of Lehi:

"These things have I spoken unto you, that my joy might remain in you, and that your joy might be full" (John 15:11, emphasis added).