Joseph Smith as Scientist: A Contribution to Mormon Philosophy Part 13

The Urim and Thummim were not used alone for translation, but most of the early revelations were obtained by their means. Speaking of those days, the Prophet usually says: "I enquired of the Lord through the Urim and Thummim, and obtained the following."[A] The "stones in silver bows" seemed, therefore, to have possessed the general power of converting manifestations of the spiritual world into terms suitable to the understanding of Joseph Smith.

[Footnote A: History of the Church, vol. 1, pp. 33, 36, 45, 49 and 53.]

The doctrine of the use of the Urim and Thummim is in perfect harmony with the established law of modern science, that special media are necessary to bring the unknown world within the range of man's senses.

To believers in the Bible, the use of the Urim and Thummim can offer no obstacles, and to those who possess a rational conception of G.o.d--that he is the Master of the universe, who works his will by natural means--it cannot be more difficult to believe that G.o.d's will may appear through the agency of special "stones in silver bows," than to concede that invisible ether waves, become luminous when they fall upon a piece of uranium gla.s.s. The virtue possessed by the latter gla.s.s is no more evident than is the virtue claimed by Joseph Smith to be possessed by the Urim and Thummim.

It is a noteworthy fact that the Prophet does not enter into an argument to prove the necessity of the use of the Urim and Thummim.

Only in an incidental way, as he tells the straightforward story of his life, does he mention them; and with a simplicity that argues strongly for his veracity, does he a.s.sume that, of course, they were necessary and were used as he recounts. A shrewd imposter, building a great theological structure as is the Church founded by Joseph Smith, would have appreciated that difficult questions would be asked concerning the seer stones, and would have attempted to surround them with some explanation. Joseph Smith offers no defense for the use of these instruments; neither does the scientist excuse himself for using uranium gla.s.s, in the study of certain radiations.

[Sidenote: As the Prophet placed himself in tune with the unknown, he became less dependent on external aids.]

The Prophet did not always receive his revelations by the a.s.sistance of the Urim and Thummim. As he grew in experience and understanding, he learned to bring his spirit into such an att.i.tude that it became a Urim and Thummim to him, and G.o.d's will was revealed without the intervention of external means. This method is clearly, though briefly, expressed in one of the early revelations:

Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought, save it was to ask me; but, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right, I will cause that your bosom shall burn within you; therefore, you shall feel that it is right; but if it be not right, you shall have no such feelings, but you shall have a stupor of thought, that cause you to forget the thing which is wrong.[A]

[Footnote A: Doctrine and Covenants, 9:7-9.]

[Sidenote: The "testimony of the spirit" is scientific.]

The essence of this statement is that if a person will concentrate his powers so as to come into harmony with G.o.d, truth will be revealed to him; and is not that like the tuning of a coil of wire so that it can take up the waves of certain lengths, that may be pa.s.sing through the ether? If an inert ma.s.s of iron can be so tuned, can anyone refuse to believe that man, highly organized as he is, can "tune" himself to be in harmony with the forces of the universe? The universal ether of science is like the Holy Spirit, and the waves or energy of the ether is like the intelligent action of that Spirit controlled by G.o.d. Heat, light, magnetism, electricity, and the other forces, become, then, simply various forms of G.o.d's speech, any of which may be understood, if the proper means of interpretation is at hand.

In the Book of Mormon, the Prophet states that "When ye shall receive these things, I would exhort you that ye would ask G.o.d, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost; and by the power of the Holy Ghost ye may know the truth of all things."[A]

[Footnote A: Moroni 10:4, 5.]

This involves the principle discussed above. By placing oneself in harmony with the requirements of the subject in hand, the truth must become known, even as an instrument properly tuned must feel the influence of the ether waves with which it is in harmony.

Again, then, the conceptions of the Mormon Prophet rise to equal heights with the best theories of the scientists. In simple phrases, apparently unconscious of the philosophical meaning of the doctrines, Joseph Smith recognized the various means whereby man's senses may be enabled to seize upon and comprehend the natural forces which to man's unaided senses must remain unknown forever.

It cannot be justly claimed that the Prophet antic.i.p.ated the world of science in the recognition of this principle, but reading his works in the light of modern progress, it cannot be denied that he placed a greater value upon the aids to man's senses, with respect to the subtle forces of the universe, than did any of his contemporaries.

That acknowledgment is a wonderful tribute to the powers of an unlearned boy.

Evidence crowds upon evidence, and testimony upon testimony, until the opposition of logic falls away; and Joseph Smith rises above the fog of prejudice, a mighty prophet of our G.o.d.

THE FORCE OF FORCES.

Chapter XVII.

THE NATURE OF G.o.d.

[Sidenote: Nearly all thinkers believe in G.o.d or an equivalent.]

In every philosophy of the universe, the question concerning the primary cause of the phenomena of nature always arises. Ancient and modern philosophers, alike, have discussed the probability of the existence of this primary cause and its properties. Plato, putting the words into the mouth of Socrates, declares, "I do believe in the G.o.ds."[A] Aristotle, the greatest of early thinkers, a.s.sumed that a G.o.d exists, from whom all other forces are derived. For example, "From a first principle, then, of this kind--I mean, one that is involved in the a.s.sumption of a First Mover--hath depended the Heaven and Nature."[B] Spencer, speaking in these latter days, likewise implies the existence of the equivalent of the G.o.d of men, thus, "If religion and science are to be reconciled, the basis of reconciliation must be this deepest, widest and most certain of all facts--that the Power which the universe manifests to us is utterly inscrutable."[C]

[Footnote A: Plato, The Apology, chap. XXIV.]

[Footnote B: Aristotle, Metaphysics, chap. VII, sec. 4.]

[Footnote C: First Principles, p. 48.]

To the great majority of men, in all ages, the idea of a G.o.d or Power, has appeared to be a necessity. Naturally, there has been a great variety of opinions concerning the nature of G.o.d, or the great Power behind things. Some, including the early Greek thinkers, looked upon G.o.d as a personal being of transcendental attributes; others gave Him a more shadowy form, and made of Him nothing more than an all pervading spiritual essence. Still others, considering the relations of all natural operations to the infinite power of G.o.d, identified Him with Nature, and then, with astonis.h.i.+ng shortsight denied His personal existence. Thus, by degrees, arose the various theists, who accepted a personal G.o.d with varying attributes; the pantheists, who identified G.o.d with nature, and the atheists, who denied absolutely G.o.d, or any equivalent. Among those who have adopted the idea of G.o.d, the chief dispute has been largely as to His personality; to the atheists the essential consideration has been that the laws of nature are self-operative and need no directing force such as is implied in the conception of a G.o.d.

[Sidenote: Science points to a force of forces.]

As modern science arose, certain conceptions became established which were directly related to the idea of G.o.d. In obedience to the modern tendency towards simplification, the great variety in the material world has been referred to a few elements (nearly 80); and all the forces of nature are now held to be modes of motion of matter or of the one all pervading substance, the ether. The complexity of nature is produced by new combinations of matter, ether and motion. According to this doctrine, all the phenomena in the universe may be explained by referring them to the action of forces upon matter and ether. There is a limited number of elements, which, at the present, can not be converted into each other. There is only one ether, which can probably exist in various degrees of density. There are numerous forces, which may be converted into each other. Thus light may be changed into heat; heat into electricity and electricity into light again.

Scientists have long asked if there is one great universal force, of which all other forces are merely variations. Usually, the thinkers have agreed that the indications point to such a central force, which by many has been identified with gravitation. Newton and many of the men who followed him in the development of the theory of gravitation, agreed that probably the force of gravitation is the source of all other natural forces. Thus the doctrines of modern science point to _one_ force from which all other forces are derived; and thus, the complexity of nature has been simplified, by explaining it on the a.s.sumption of this one force. Those who believe in G.o.d have claimed that this points to one great Being as the mover behind all things; the atheists have declared, that these scientific conceptions indicate that there is no real necessity for a G.o.d; and many honest searchers who have reached this closed door, have declared, "I do not know. It may be G.o.d; it may be force. It cannot be known."

[Sidenote: "Mormonism" teaches that intelligence is the force of forces.]

"Mormonism" has harmonized science and theology in its conception of G.o.d. As has been shown earlier in this volume, Joseph Smith taught that the central force of the universe is intelligence. Gravitation, heat, light, magnetism, electricity, chemical attraction, are all various manifestations of the all-pervading force of intelligence.

This, it may be seen, is the simple theory advanced by scientists, with the definition of the first force added.

[Sidenote: G.o.d is the greatest intelligence.]

The "Mormon" Prophet taught, further, that the individual is organized intelligence; that the organization is the instrument whereby intelligence may be concentrated, focussed and directed. Man is superior to beasts because his organization permits a greater use of the universal force of intelligence. Under the law of evolution, man's organization will become more and more complex. That is, he will increase in his power of using intelligence until in time, he will develop so far that, in comparison with his present state, he will be a G.o.d. Conversely, G.o.d, who is a superior organization, using and directing the force of intelligence, must at one time have possessed a simpler organization. Perhaps, at one time He was only what man is to-day. G.o.d, in "Mormon" theology, is the greatest intelligence; it will always remain the greatest; yet, it must of necessity, under the inexorable laws of the universe, grow. G.o.d is in no sense the Creator of natural forces and laws; He is the director of them.

The correct conclusion from this doctrine is that all the forces of nature are supported by intelligent action. This leads of necessity to order in nature. Blind forces, acting independently of intelligence, could not have brought about the perfect order that appears everywhere in the universe. Every atom of matter; every particle of ether is endowed with a form of intelligence. All the attractions, repulsions and equilibriums among natural objects are modes of expression of the force of intelligence. The explanations of the mysteries of nature will be greatly simplified when the "Mormon" doctrine of the position of intelligence in universal phenomena is clearly understood by scientific workers.

[Sidenote: Many grades of intelligence; hence, many G.o.ds.]

Since these teachings practically imply the definition that G.o.d is a superior intelligence evolved from a lower condition, there can be no logical objection to the idea that there are many G.o.ds. Yet, "Mormon"

theology acknowledges the supremacy of the G.o.d of Abraham, Isaac, and Jacob. G.o.d transcends all human imagination. He is omniscient, and omnipotent; for His great knowledge enables Him to direct the forces of nature. He is full of love and mercy, because these qualities are attributes of intelligence, which G.o.d possesses in the highest degree.

The "Mormon" idea of G.o.d, is delicate, refined, advanced and reasonable.

The interesting fact about this matter is, naturally, that in this conception of G.o.d, Joseph Smith was strictly scientific. He departed from the notion that G.o.d is a Being foreign to nature and wholly superior to it. Instead, he taught that G.o.d is part of nature, and superior to it only in the sense that the electrician is superior to the current that is transmitted along the wire. The great laws of nature are immutable, and even G.o.d can not transcend them.

This doctrine of G.o.d was taught by Joseph Smith early in his career.

Can ignorance or disease produce such a logical climax of a scientific system of belief? Such a conclusion would be absurd.

CONCLUSION.

Chapter XVIII.

JOSEPH SMITH'S EDUCATION.

[Sidenote: Joseph Smith's early educational opportunities were very limited.]

Joseph Smith had few educational advantages during his life. His scientific teachings do not rest upon information gained in schools or from books. His parents fully appreciated the value of an education, but the pioneer lives which they led, and their numerous financial misfortunes, made it impossible for them to realize their desires for the education of their children. The Prophet's mother writes that when Joseph was about six years old, Hyrum, the elder brother, was sent to an academy at Hanover, New Hamps.h.i.+re, and the smaller children to a common school.[A] It is probable that throughout the wanderings of the family, the children were given such meager schooling as was possible.

Joseph was a "remarkably quiet, well-disposed child," and his life up to the age of fourteen was marked only by those trivial circ.u.mstances which are common to childhood.[B]