“The self-called liberal [in the Church] is usually one who has broken with the fundamental principles or guiding philosophy of the group to which he belongs. … He claims membership in an organization but does not believe in its basic concepts; and sets out to reform it by changing its foundations. … “It is folly to speak of a liberal religion, if that religion claims that it rests upon unchanging truth.” And then Dr. Widtsoe concludes his statement with this: “It is well to beware of people who go about proclaiming that they are or their churches are liberal. The probabilities are that the structure of their faith is built on sand and will not withstand the storms of truth.”
Perhaps the best and safest exposition of the philosophy of "Mormonism" is Parley P. Pratt's Key to Theology. In it he states definitely that the spirit of man is organized from the elementary Holy Spirit. "The holiest of all elements, the Holy Spirit, when organized in individual form, and clothed upon with flesh and bones, contains, etc."[A] That the earthly body was likewise organized is equally plain for he says "At the commencement—the elements—were found in a state of chaos."[B] Then man was "moulded from the earth as a brick."[C] Again, "The spirit of man consists of an organization of the elements of spiritual matter,"[D] which finds entrance into its tabernacle of flesh. In another place he defines creation by asking "What is creation? Merely organization…… The material of which this earth was made always did exist, and it was only an organization which took place during the time spoken of by Moses."[E]
Faith is the assurance of the existence of "things not seen."
For the government of the individual the first principle in Mormon theology is faith. Joseph Smith defined faith in the words of the Apostle Paul, "Now, faith is the substance of things hoped for; the evidence of things not seen." To this the Prophet added "From this we learn that faith is the assurance which men have of things which they have not seen."[A] On this principle, with this definition, many young persons who have ventured upon the sea of unbelief have wrecked the religion of their childhood; for, the human mind, in some stages of its development, is disinclined to accept as knowledge anything that can not be sensed directly.
It is true that in the beginning of science no faith seems to be required; for every statement is based on experiments and observations that may be repeated by every student; and nothing is "taken on trust." As the deeper parts of science are explored, however, it is soon discovered that in science as in theology, a faith in "things that can not be seen," is an essential requisite for progress. In fact, the fundamental laws of the great divisions of science deal with realities that are wholly and hopelessly beyond the reach of man's five senses.
Here, a faith is required in "things that can not be seen," and in the properties of these things. True, the scientist does not pretend to describe the atoms in detail, he does not need to do that to establish the certainty of their existence. He looks upon them as ultimate causes of effects that he may note with his physical senses. Does theology require more? Does any sane man in asking us to believe in God, for instance, attempt to describe him in detail?
Has any man asked us to believe that he can describe the structure of God's dwelling? No principle taught by Joseph Smith requires a larger faith than this.
Not only in chemistry are such transcendent truths required. The fundamental conception of physics requires, if possible, a larger faith. The explanations of modern physics rest largely upon the doctrine of the universal ether. This ether is everywhere present, between the molecules and atoms; in fact the things of the universe are, as it were, suspended in the ocean of ether. This ether is so attenuated that it fills the pores of the human body without impressing itself upon our consciousness, yet some of its properties indicate that its elasticity is equal to that of steel. As shown in chapter 5, the most eminent scientists of the day declare that the existence of this world-ether is one of the few things of which men may be absolutely sure. Yet the ether cannot be seen, heard, tasted, smelled or felt. To our senses it has neither weight nor substance. To believe the existence of this ether requires a faith which is certainly as great as the greatest faith required by Mormon theology.
The scientist, likewise, begins with the things that are made and proceeds "from faith to faith," gaining "here a little, and there a little," until a faith is reached which, to him who has not followed its growth, may seem absurd in its loftiness.
Certainly, no man can progress in science unless he has faith in the great inductions of scientific men. Faith is as indispensable for scientific progress as for theological advancement. In both cases it is the great principle of action.
It must be sufficient to remark again that Mormonism is strictly scientific in stating as the first principle of the guidance of the individual, that of faith in unseen things; for that is the basic principle for the beginner in modern science.
No man will change a habit without a satisfactory reason. In fact, all the actions of men should be guided by reason. Repentance then is a kind of obedience or active faith; and is great in proportion to the degree of faith possessed by the individual. Certainly, the repentance of no man can transcend his faith, which includes his knowledge.
This volume is based on the conviction that there is no real difference between science and religion.
The great, fundamental laws of the Universe are foundation stones in religion as well as in science. The principle that matter is indestructible belongs as much to theology as to geology. The theology which rests upon the few basic laws of nature is unshakable; and the great theology of the future will be such a one.
"Mormonism" teaches and has taught from the beginning that all knowledge must be included in the true theology.
Because of its comprehensive philosophy, "Mormonism" will survive all religious disturbances and become the system of religious faith which all men may accept without yielding the least part of the knowledge of nature as discovered in the laboratories or in the fields.
The attempt has been made to sketch, briefly, the relation of "Mormonism" to some features of modern scientific philosophy, and to show that not only do "Mormonism" and science harmonize; but that "Mormonism" is abreast of the most modern of the established views of science, and that it has held them many years—in some cases before science adopted them.
"Mormonism" is deeply and rationally spiritual...
However, the Church teaches that all human knowledge and all the laws of nature are part of its religious system; but that some principles are of more importance than others in man's progress to eternal salvation.
Statements of scientific detail should not be looked for in Joseph Smith's writings, though these are not wholly wanting; but rather, we should expect to find general views of the relations of the forces of the universe.
Joseph Smith taught space is filled with a substance comparable to the ether of science.
This quotation gives undoubted evidence of the prophet's belief that space is filled with some substance which bears important relations to all natural phenomena. The word substance is used advisedly; for in various places in the writings of Joseph Smith, light, used as above in a general sense, means spirit,[A] and "all spirit is matter, but it is more fine and pure.
Such quotations, from the men intimately associated or acquainted with the early history of the Church, prove that Joseph Smith taught in clearness the doctrine that a subtle form of matter, call it ether or Holy Spirit, pervades all space; that all phenomena of nature, including, specifically, heat, light and electricity, are definitely connected with this substance. He taught much else concerning this substance which science will soon discover, but which lies without the province of this paper to discuss.
By the doctrine of the ether, it is made evident all the happenings in the universe are indelibly inscribed upon the record of nature. A word is spoken. The air movements that it causes disturbs the ether. The ether waves radiate into space and can never die. Anywhere, with the proper instrument, one of the waves may be captured, and the spoken word read. That is the simple method of wireless telegraphy. It is thus that all our actions shall be known on the last great day. By the ether, or the Holy Spirit as named by the Prophet, God holds all things in His keeping. His intelligent will radiates into space, to touch whomsoever it desires. He who is tuned aright can read the message, flashed across the ether ocean, by the Almighty. Thus, also, God, who is a person, filling only a portion of space is, by His power carried by the ether, everywhere present.
The ether of science though material is essentially different from the matter composing the elements. So, also, in Mormon theology, is the Holy Spirit different from the grosser elements. In science there is a vast distinction between the world of the elements, and that of the ether; in theology, there is an equally great difference between the spiritual and material worlds. Though the theology of Joseph Smith insists that immaterialism is an absurdity, yet it permits no overlapping of the earthly and the spiritual.
It must not be overlooked that the broad statement of this doctrine was made by Joseph Smith, at least as early as 1832, at a time when the explanation of light phenomena on the hypothesis of a universal ether was just beginning to find currency among learned men; and many years before the same hypothesis was accepted in explaining the phenomena of heat and electricity.
Had Joseph Smith been the clever imposter that some claim he was, he probably would not have dealt in any way with the theories of the material world, at least would not have claimed revelations laying down physical laws; had he been the stupid fool, others tell us he was, his mind would not have worried itself with the fundamental problems of nature.
However that may be, it is certain that Joseph Smith, in the broad and rational statement of the existence of an omnipresent, material though subtle substance, anticipated the workers in science. In view of that fact, it is not improbable that at some future time, when science shall have gained a wider view, the historian of the physical sciences will say that Joseph Smith, the clear-sighted, first stated correctly the fundamental physical doctrine of the universal ether.
We know things only by their effects; the essential nature of matter, ether and energy is far from our understanding.
Thus arose the occult sciences, so called,—alchemy, astrology, magic, witchcraft, and all other similar abominations of the intellect. Such beliefs made the logical study of nature superfluous, for any apparent regularity or law in nature might at any time be overturned by a person in possession of a formula of the black art or a properly treated broomstick.
A miracle is a law not understood.
Moreover, the order which he taught was of an unchangeable nature, corresponding to the invariable relation between cause and effect. He wrote, "There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated."[B] No text book in science has a clearer or more positive statement than this, of the fact that like causes have like effects, like actions like results.
There can be no doubt from these quotations, as from many others that might be made, that Joseph Smith based his teachings upon the recognition that law pervades the universe, and that none can transcend law. In the material world or in the domain of ether or spirit, like causes produced like effects—the reign of law is supreme.
Certainly the claim cannot be made that Joseph Smith anticipated the world of science in the recognition of this important principle; but it is a source of marvel that he should so clearly recognize and state it, at a time when many religious sects and philosophical creeds chose to assume that natural laws could be set aside easily by mystical methods that might be acquired by anyone. In some respects, the scientific test of the divine inspiration of Joseph Smith lies here. Ignorant and superstitious as his enemies say he was, the mystical would have attracted him greatly, and he would have played for his own interest upon the superstitious fears of his followers. Instead, he taught doctrines absolutely free from mysticism, and built a system of religion in which the invariable relation of cause and effect is the cornerstone. Instead of priding himself, to his disciples, upon his superiority to the laws of nature, he taught distinctly that "the law also maketh you free."[A] Herein he recognized another great principle—that freedom consists in the adaptation to law, not in the opposition to it.
Man, the highest type of living things, differs from the rock, moreover, in that he possesses the power to exercise his will in directing natural forces. Animals and even plants seem to possess a similar power to a smaller degree. The rock on the hillside is pulled downward by gravitation, but can move only if the ground is removed from beneath it by some external force. Man, on the other hand, can walk up or down the hill, with or against the pull of gravity.
As observed in chapters two and three, Joseph Smith taught that the energy of matter or of ether is a form of intelligence. If, according to this doctrine, matter and ether are intelligent; then life also must reside in all matter and ether. Hence everything in the universe is alive. Further, since all force is motion, universal motion is universal life. The difference between rock, plant, beast and man is in the amount and organization of its life or intelligence. For instance, in harmony with this doctrine, the earth must possess intelligence or life. In fact the Prophet says "the earth……shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened."[A] The statement that the earth shall die and shall be quickened again, certainly implies that the earth possess life, though, naturally, of an order wholly different from that of men or other higher living things.
In the account of the Creation, given in the Book of Abraham, it is clearly stated that the Gods organized the earth and all upon it from available materials, and as the fitting climax to their labors they "went down to organize man in their own image, in the image of Gods to form him."[A] The creation of man was in part at least the organization of individuals from eternal materials and forces. The nature of that organization is made partly clear by the Prophet when he says "The spirit and the body are the soul of man."[B] The spirit here referred to may be compared to the ether of science, vibrating with the force of intelligence, which is the first and highest of the many forces of nature. The body, similarly, refers to the grosser elements, also fired with the universal energy—intelligence. The word Soul, in the above quotation, means man as he is on earth and is used as in Genesis. Man, according to this, is composed of matter; the spirit which may be likened to ether, and energy. The organization of man at the beginning of our earth history, was only the clothing of the eternal spiritual man with the matter which constitutes the perishable body. In confirmation of this view note another statement, "For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receiveth a fullness of joy, and when separated, man can not receive a fullness of joy."[C] Here also it is taught that man is composed of matter, spirit and energy.
President Brigham Young has left an interesting paragraph that confirms the statement that according to "Mormon" doctrine, all matter is intelligent, and that man is superior only because of his higher organization. "Is this earth, the air and the water, composed of life…..?……If the earth, air and water, are composed of life is there any intelligence in this life?….Are those particles of matter life; if so, are they in possession of intelligence according to the grade of their organization?……We suggest the idea that there is an eternity of life, an eternity of organization, and an eternity of intelligence from the highest to the lowest grade, every creature in its order, from the Gods to the animalculae."[A]
The statement that man can receive a fullness of joy only when spirit and element are united, is of itself a scientific doctrine of high import. This is a world of matter; and a spiritual man, that is one made only of the universal ether, would not be able to receive fully the impressions that come from the contact of element with element. To enjoy and understand this world, it is necessary for the spirit to be clothed with matter. The ether or spirit world is not within our immediate view; and it is probable that the material world is far away from purely spiritual beings.
This whole doctrine means that God is the organizer of worlds, and all upon them. He is not the Creator of the materials and forces of the universe, for they are eternal; He is the master buidler who uses the simple elements of nature for his purposes. It is also plain that, according to "Mormon" doctrine, there is no special life force. The intelligence residing in a stone is in quality, as far as it goes, the same as the intelligence possessed by man. But, man is so organized that a greater amount of intelligence, a fullness of it, centers in him, and he is as a consequence essentially and eternally different from the stone. President Young also said, "The life that is within us is a part of an eternity of life, and is organized spirit, which is clothed upon by tabernacles, thereby constituting our present being, which is designed for the attainment of further intelligence. The matter comprising our bodies and spirits has been organized from the eternity of matter that fills immensity."[A]
This doctrine does not permit of the interpretation that a lower intelligence, such as that of an animal, may in time become the intelligence of a man. "It remaineth in the sphere in which I, God, created it."[A] The horse will ever remain a horse, though the intelligence of the animal may increase. To make any of the constituent parts or forces of an animal, part of the intelligence of a man, it would be necessary to disorganize the animal; to organize the elements into a man, and thus to begin over again.
Men, beasts and plants—those beings that possess the higher life, differ from inanimate nature, so called, by a higher degree of organization. That is the dogma of "Mormonism," and the doctrine of science. About 1831 Joseph Smith gave this knowledge to the world; a generation later, scientific men arrived independently at the same conclusion.
Jesus said several times, “Come, follow me.” His was a program of “do what I do,” rather than “do what I say.” His innate brilliance would have permitted him to put on a dazzling display, but that would have left his followers far behind. He walked and worked with those he was to serve. His was not a long-distance leadership. He was not afraid of close friendships; he was not afraid that proximity to him would disappoint his followers. The leaven of true leadership cannot lift others unless we are with and serve those to be led.
Because Jesus loved his followers, he was able to level with them, to be candid and forthright with them. He reproved Peter at times because he loved him, and Peter, being a great man, was able to grow from this reproof. There is a wonderful verse in the book of Proverbs all of us need to remember: “The ear that heareth the reproof of life abideth among the wise. “He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.” (Prov. 15:31–32.) It is a wise leader or a wise follower who can cope with the “reproof of life.” Peter could do this because he knew that Jesus loved him, and thus Jesus was able to groom Peter for a very high place or responsibility in the kingdom.
Jesus saw sin as wrong but also was able to see sin as springing from deep and unmet needs on the part of the sinner. This permitted him to condemn the sin without condemning the individual. We can show forth our love for others even when we are called upon to correct them. We need to be able to look deeply enough into the lives of others to see the basic causes for their failures and shortcomings.
Jesus knew how to involve his disciples in the process of life. He gave them important and specific things to do for their development. Other leaders have sought to be so omnicompetent that they have tried to do everything themselves, which produces little growth in others. Jesus trusts his followers enough to share his work with them so that they can grow. That is one of the greatest lessons of his leadership. If we brush other people aside in order to see a task done more quickly and effectively, the task may get done all right, but without the growth and development in followers that is so important. Because Jesus knows that this life is purposeful and that we have been placed on this planet in order to perform and grow, growth then becomes one of the great ends of life as well as a means. We can give corrective feedback to others in a loving and helpful way when mistakes are made.
Jesus was not afraid to make demands of those he led. His leadership was not condescending or soft. He had the courage to call Peter and others to leave their fishing nets and to follow him, not after the fishing season or after the next catch, but now! today! Jesus let people know that he believed in them and in their possibilities, and thus he was free to help them stretch their souls in fresh achievement. So much secular leadership is condescending and, in many ways, contemptuous of mankind because it treats people as if they were to be coddled and cocooned forever. Jesus believed in his followers, not alone for what they were, but for what they had the possibilities to become. While others would have seen Peter as a fisherman, Jesus could see him as a powerful religious leader—courageous, strong—who would leave his mark upon much of mankind. In loving others, we can help them to grow by making reasonable but real demands of them.
Jesus gave people truths and tasks that were matched to their capacity. He did not overwhelm them with more than they could manage, but gave them enough to stretch their souls. Jesus was concerned with basics in human nature and in bringing about lasting changes, not simply cosmetic changes.
Jesus taught us that we are accountable not only for our actions but also for our very thoughts. This is so important for us to remember. We live in an age that stresses “no-fault insurance”—and “no fault” in other human behavior as well. Accountability is not possible, of course, without fixed principles. A good leader will remember he is accountable to God as well as to those he leads. By demanding accountability of himself, he is in a better position, therefore, to see that others are accountable for their behavior and their performance. People tend to perform at a standard set by their leaders.
We must remember that those mortals we meet in parking lots, offices, elevators, and elsewhere are that portion of mankind God has given us to love and to serve. It will do us little good to speak of the general brotherhood of mankind if we cannot regard those who are all around us as our brothers and sisters. If our sample of humanity seems unglamorous or so very small, we need to remember the parable Jesus gave us in which he reminded us that greatness is not always a matter of size or scale, but of the quality of one’s life. If we do well with our talents and with the opportunities around us, this will not go unnoticed by God. And to those who do well with the opportunities given them, even more will be given!
I make no apology for giving something of the accomplishments of Jesus Christ to those who seek success as leaders. If we would be eminently successful, here is our pattern. All the ennobling, perfect, and beautiful qualities of maturity, of strength, and of courage are found in this one person. As a large, surly mob, armed to the teeth, came to take him prisoner, he faced them resolutely and said, “Whom seek ye?” The mob, startled, mumbled his name, “Jesus of Nazareth.” “I am he,” answered Jesus of Nazareth with pride and courage—and with power: the soldiers “went backward, and fell to the ground.” A second time he said, “Whom seek ye?” and when they named him, he said, “I have told you that I am he: if therefore ye seek me, let these [his disciples] go their way.” (John 18:4–8).
Perhaps the most important thing I can say about Jesus Christ, more important than all else I have said, is that he lives. He really does embody all those virtues and attributes the scriptures tell us of. If we can come to know that, we then know the central reality about man and the universe. If we don’t accept that truth and that reality, then we will not have the fixed principles or the transcendent truths by which to live out our lives in happiness and in service. In other words, we will find it very difficult to be significant leaders unless we recognize the reality of the perfect leader, Jesus Christ, and let him be the light by which we see the way!
Jesus operated from a base of fixed principles or truths rather than making up the rules as he went along. Thus, his leadership style was not only correct, but also constant. So many secular leaders today are like chameleons; they change their hues and views to fit the situation—which only tends to confuse associates and followers who cannot be certain what course is being pursued. Those who cling to power at the expense of principle often end up doing almost anything to perpetuate their power.