A Rational Theology.
by John A. Widtsoe.
PREFACE
A rational theology, as understood in this volume, is a theology which (1) is based on fundamental principles that harmonize with the knowledge and reason of man, (2) derives all of its laws, ordinances and authority from the accepted fundamental principles, and (3) finds expression and use in the everyday life of man. In short, a rational theology is derived from the invariable laws of the universe, and exists for the good of man.
This volume is an exposition; it is not an argument. The principles of the Gospel, as held by the Church of Jesus Christ of Latter-day Saints, are stated, briefly, simply and without comment, to show the coherence, reasonableness and universality of the gospel philosophy.
The authority for many of the statements found in the volume is given in the references included in the appendix. The doctrines herein stated are, however, the common knowledge of the members of the Church. No attempt has been made to correlate the doctrines discussed with current philosophical opinions. Those who are led to study this rational theology in the light of the best knowledge and soundest thought, will enter a fertile field, and will find a surprising harmony between the Gospel and all discovered truth.
The book could not be made larger, were it to serve well the special purpose for which it was written. Therefore, the treatment is brief and many important and interesting subjects are omitted. Moreover, the book had to be completed within a short, set time, and many of the imperfections of the work are the results of the hurried preparation.
Every writer who in this day attempts an exposition of the Gospel must draw heavily upon the clear thoughts of those who, from Joseph Smith to the living workers, have written and spoken in behalf of the truth.
I acknowledge, gratefully, my obligation to the makers of "Mormon"
literature. Many friends have, also, in various ways, given kindly aid; to them I offer hearty and sincere thanks.
JOHN A. WIDTSOE.
LOGAN, UTAH.
Rational Theology.
CHAPTER 1.
THE MEANING OF THEOLOGY.
Earth, stars and the vastness of s.p.a.ce; yesterday, today and tomorrow, and the endlessly increasing knowledge of the relations of forces, present an illimitable universe of numberless phenomena. Only as a whole, and in general outline, can the human mind understand the universe. In its infinite variety of expressions, it wholly transcends the human mind.
**Man in the Universe.** In the midst of this complexity, man finds himself. As he progresses from childhood to manhood, and as his slumbering faculties are awakened, he becomes more fully aware of the vastness of his universe and of the futility of hoping to understand it in detail.
Nevertheless, conscious man can not endure confusion. From out the universal mystery he must draw, at least, the general, controlling laws, that proclaim order in the apparent chaos; and, especially is he driven, by his inborn and unalterable nature, to know, if he can, his own place in the system of existing things. Every normal man desires and seeks an understanding of his relation to all other things, and practically every man has worked out for himself, on the basis of his knowledge, some theory which explains, more or less satisfactorily, the mystery of star and earth and man and life. No other quest is followed by man with such vigorous persistence, as is that of establishing an intelligible and satisfactory philosophy of earth-life.
**A Man"s Religion.** The philosophy, or system of thought, adopted to explain man"s place in nature determines largely the joy and manner of a man"s life. If the philosophy be poor and loose, life will be confused; if rich and firm, life will be clear cut, and if law be made supreme, life will be orderly. Those who have no religion at all become the playthings of unknown forces. Every act of a man"s life is influenced by the philosophy of his life. It is the most important product of an individual life, and is the most compelling power in life.
In a broad sense, the philosophy, according to which a man orders his life, may be called that man"s religion. It may or may not involve the idea of G.o.d or an organized body of believers. If it guides a life, it is that life"s religion, whether it leads to weakness or to strength.
**Theology Defined.** Since all men are placed in the same universe, with approximately the same powers, and under conditions nearly alike, it is possible for each person to establish for himself a religion as above defined, for the guidance of his life. All religions must be organized from the content of the one, and so far as we know, the only universe; and the presumption would be, therefore, that the religions of all men should be the same, in as far at least as men are the same.
In fact, however, during the course of human history, many more or less dissimilar religions have been established and accepted. True, most of these religions show close kinship, but the vital differences are often very great. For instance, the religions of men fall naturally into two great cla.s.ses: those that adopt as their central idea a great governing intelligence and power--a G.o.d; and those that refuse to include a G.o.d in their system of thought.
A religion which accepts the idea of a G.o.d is a theology. The great majority of the religions of men are theologies, for the majority of men believe in some form of personal divine power.
**The Gospel.** The word gospel is also frequently used, among Christians, to designate the religion of men. The Gospel is a theology which includes the doctrine of the life and mission of Jesus Christ, as the Son of G.o.d. Among Christians, the words religion, theology and gospel are freely used in the same sense. It is well, however, to bear in mind the distinction in meaning of the three words. The Christian religion, the Christian theology and the Gospel are equivalent in meaning. In the following pages, the terms are often used interchangeably without the qualifying words. Indeed, the Gospel will be used most frequently, and wherever used, it must be understood to stand for the rational theology discussed in this book.
**The Purpose of This Book.** This volume is devoted to the exposition of the fundamental principles of a rational theology--a philosophy of life which, because of its complete harmony with all knowledge, should be the one to which all men might give adherence.
CHAPTER 2.
HOW KNOWLEDGE IS GAINED.
Knowledge is the material upon which the reasoning mind of man acts.
Just as physical strength can neither be developed nor exercised unless material bodies are at hand, so mental strength can neither be developed nor exercised unless facts or knowledge are in man"s possession. The acquisition of knowledge or experience is the first step towards formulating an acceptable religion. It is of interest, therefore, to consider, briefly, the sources of human knowledge.
**The Senses.** Through eyes, ears, nose, the sense of taste and the complex and poorly understood sense of feeling, man becomes acquainted with the universe. That which is seen by the eyes, heard by the ears, smelled by the nose, tasted by the mouth, or felt by any part of the body, becomes impressed and registered upon the mind, there later* to be used. The detailed method by which knowledge is added to man is not understood. The theories that prevail concerning the entrance of knowledge into the human mind need not here be discussed.
It follows that the man who wishes to gain much knowledge must guard his senses from harm, and must sharpen them, so that during the few days of life they may do as much as is possible to help man establish a rational religion for his guidance. The foundation of human knowledge is derived from the direct action of the senses.
**The Sixth Sense.** Important as are the senses in adding knowledge to man, yet it must be admitted that they recognize without help only a very small part of the universe. Our universe is infinite in its variety of expression--of that man feels certain,--and it could hardly be expected, therefore, that man, who admittedly is yet far from perfection, should be able to know, even with the greatest aid, all of the universe.
The truth that an immeasurable part of the universe lies outside of human experience, is borne in upon every thinking man. In recent times, the developments of science have emphasized this vast region of the unknown. The mystery of electricity, in the telephone and telegraph; the wonder of s.p.a.ce, in wireless telegraphy; the marvel of the elements, speak clearly of places and conditions of which we as yet have no clear and accurate conception, and before which the senses of man, unaided, stand helpless.
Nevertheless, glimpses into this unknown region may be had by helps to the senses. By the telescope the far is brought near; by the microscope the small is made large; by the photographic plate unseen light is made visible; by the well tuned coil of wire the wireless message is taken out of s.p.a.ce; by the spectroscope, light is broken into its elements, and so on through almost the whole field of human endeavor. Facts that are gathered in such an indirect way are as correctly certain as are those that are sensed directly. The world would lose tremendously should all the truth gathered through aids to the senses be removed.
Man himself, through what may be called, for want of a better name, the sixth sense, may become a great aid to his own direct senses. By proper exertion he may intercept messages from out the directly unknown, as completely as this may be done by man-made instruments.
Throughout history this power of man has been recognized and usually respected. The experience or knowledge thus gained should, when properly examined by the mind, be given an equal place beside that gained directly through the commoner senses. Prophets, poets, men of vision and faith, have all builded their work largely upon this kind of knowledge or inward feeling.
**Transmitted Knowledge.** The inexhaustible universe and the limited powers of man, make it possible for a person to discover for himself relatively a very small amount of truth. Much effort may be saved and more knowledge gained, if each person learn as much as he may of what has already been learned, to which he may add the little new discovery that he may make.
This method of obtaining knowledge has been in vogue since the first day. What the first man learned, he told to others, and they in turn communicated it, with the addition of whatever new knowledge they had gained. Thus comes the present value of tradition--the spoken record,--and of books--the written record. Men who desire to build a safe religion or a safe science, make themselves familiar with as much as they can of what is already known, instead of attempting to traverse the known field as original discoverers, and to this transmitted knowledge, they add whatever in the course of their pursuit they may discover independently. Those who in the present day will accept only what they themselves discover, will make slow progress. To them the treasuries of the greatest age will not be opened.
If, in the course of events, it becomes necessary for G.o.d to speak to a man for the benefit of many, it would be contrary to rational thinking that each man for whom the message was given, should directly hear G.o.d"s voice, unless, indeed, the means of communicating the knowledge become effectually blocked. Such transmitted knowledge is every whit as sound as that acquired by direct communion with nature.
True, the knowledge already possessed by man is so large that it can in nowise be transmitted, in all its details, to one man. The efforts of humanity are directed, therefore, to the devising of general statements, or laws, which embody the meaning of a mult.i.tude of facts, while they are yet easily intelligible to the human mind. More and more important will become the repositories of such general principles containing the knowledge of mankind. The Bible, in its various books, presents such great underlying principles of our knowledge relating to several very important phases of earth-life.
**The Use of the Reason.** Whether knowledge be obtained by any or all of the methods indicated, it should be carefully examined in the light of reason. The only knowledge that will help in the establishment of a satisfactory religion is true knowledge. Truth is the end of the search. False or apparently true knowledge often intrudes itself upon the attention and at times it is so well disguised as to be dangerously deceptive. Man must learn of the universe, precisely as it is, or he can not successfully find his place in it. A man should therefore use his reasoning faculty in all matters involving truth, and especially as concerning his religion.
**The Foundation of Rational Theology.** The Gospel, or rational theology, is founded on truth, on all truth, for "truth is knowledge of things as they are, and as they were, and as they are to come," and "truth has no end." In building a philosophy of life a man, therefore, can not say that some truth must be considered and other truth rejected. Only on the basis of all truth, that is, all true knowledge, can his religion be built. Further, the perfection of his knowledge, that is, the extent of his truth possessions, will determine the value of his religion to him. Therefore, "it is impossible for a man to be saved in ignorance," "a man is saved no faster than he obtains knowledge," and "the glory of G.o.d is intelligence."
CHAPTER 3.
ETERNALISM.
The conceptions necessary for logical thought belong to the Gospel as well as to science, for a satisfactory life philosophy must be based on all knowledge known to man.