THE
Seventy's Course in Theology
THIRD YEAR
The Doctrine of Deity
Compiled and Edited by
B. H. ROBERTS
Of the First Council of The Seventy
_"And this is life eternal, that they might know Thee, the Only True
God, and Jesus Christ whom Thou has sent."--Jesus._
_"It is the First Principle of the Gospel to know for a certainty the
Character of God."--Joseph Smith._
Salt Lake City
1910
_SEVENTY'S YEAR BOOK NO. III._
_INTRODUCTION._
The Seventy's Course in Theology, Third Year, treats directly of
the Doctrine of Deity. In structure and treatment of the theme, it
follows the general plan of the First and Second Year Books. Therefore
what was said in the Introduction to the First Year Book to "Class
Teachers;" and on the "Manner of Lesson Treatment;" "Home Reading and
Preparation;" "Scripture Reading and Special Texts;" and on "Lectures,"
will be available here. As quite a number of the Quorum members will
not have First and Second Year Books, it is recommended that the
Presidents or Class Teachers bring the suggestions under the above
headings to the attention of the classes, and read them in class. An
entire class session indeed, could be well spent in consideration of
methods of work.
One modification only is suggested in methods of work. Where the
Seventies meet in classes that are only fragments of quorums, in
instances where the number of meetings does not average more than from
three to six or eight, it is thought that better results would be
obtained if such a class would convert the occasion into a lesson-study
meeting, for three lessons in the month, and instead of trying to
deliver the lesson statement in lecture form, remain seated around the
table and read the lesson, hunt up the citations given, and discuss the
notes--in a word study the lesson together and profit by each other's
assistance. Then, on the fourth lesson of the month--when the Seventies
are supposed to meet in quorum capacity, the usual quorum methods could
be followed.
_The importance of the Subject, "The Doctrine of Deity:"_ Of the
importance of the subject treated in this present Year Book, but
little need be said, as its importance is largely self-evident; but to
minds that do not so conceive it, perhaps its importance will be made
apparent by such expressions as these:
_"This is life eternal that they might know Thee, the only true God,
and Jesus Christ whom Thou hast sent."--Jesus, the Christ_.
_"It is the first principle of the Gospel to know for a certainty the
Character of God; and to know that we may converse with Him as one man
converses with another."--Joseph Smith, the Prophet_.
Far be it from me to hold that faith in God, and participation in
salvation, depends upon a scientific knowledge of the being, and the
kind of being, God is. The Soul of man, self-conscious of the being
of God, and enlightened, if only in a general way--in a way far from
what would be regarded as well-arranged knowledge--may yet have faith
in God. So that I am not holding that the very definite knowledge we
are seeking through this treatise, is necessary to first steps in what
must always be a progressive faith. I do not address the men for whom
these Lessons are prepared from the standpoint that I would have them
understand in order that they may believe; but rather that they may
understand--as clearly as I can help them to understand--that which
they already believe. Also that they may more distinctly teach that
which they believe, for surely well-ordered knowledge can have no other
effect upon faith than to increase it, to strengthen it.
In any event it would be neglect of duty in men if, after coming to
belief, they did not study to understand what they believe. It would
be doubly a neglect of duty on the part of men who are consecrated by
solemn ordination to teach the true doctrine about God, and stand as
Witness for him, if they should be indifferent to an understanding of
the nature and character of God. The pleas that are sometimes made
on the ground of incomprehensibility of the subject, resulting in
recommendations that the nature and attributes of Deity had best be
left hidden in the mystery supposed to enshroud them; and that God be
held as an object of faith rather than of understanding--analyzed, you
shall find such views bottomed rather on indifference than in grace or
true modesty. What has been revealed about God may be known; beyond
that our treatise does not seek to go, except where the treatise deals
historically with the doctrines and speculations of theologians and
philosophers. If this part of the treatise deals at times with "Thin
Thought" and difficult abstractions, two things at least can be said
for it, namely: (1) It will furnish good mental exercise; and (2) It
will have the effect of making more clear by contrast the simple and
beautiful doctrine of Deity as revealed in the person and character of
Jesus, the Christ.
SPECIAL LESSONS.
There are five special lessons in the course, viz., Lessons V, X,
XV, XXIV and XXXI, designed to be given in the form of discourses
or lectures, by one or more speakers to each subject as shall be
determined upon by the Presidents and Class Teachers. As suggested in
previous Year Books these Lessons should be made special occasions by
the Quorums; and in order that the work shall be well done, plenty of
time should be allowed for preparation by making the assignment for the
discourse or lecture, several weeks in advance. For example, at the
second session of the classes assignments should be made for Lesson
V., and so for each special Lesson, allowing from two to three weeks
for preparation, having it understood that something like thorough and
intelligent handling of the subject will be expected.
It is further suggested that not more than forty-five or at the outside
sixty minutes be devoted to the main question, and then that fifteen or
twenty minutes be allowed for criticism and the asking of questions,
to be answered by the principal speaker or speakers who have had the
subject in hand.
In these special Lessons, and quite aside from the main theme of which
they treat are parts of two other lessons, to which the whole class
should be required to give attention. These two lessons are first,
Delivering a Discourse; and second, On Strength of Expression. The
first subject runs through the five special lessons, the second through
but four. It has been the aim of the writer to give one lesson on each
of these subjects in the five and four parts respectively, into which
the lessons are divided; and he entertains the hope that they will
be helpful, at least to those just beginning their efforts at public
speech.
_SUGGESTIONS AS TO PART III._
In Lessons under Part III, "Conceptions of God," it is suggested
that the effort of the classes be, simply to master the information
contained in the lessons. It will not be found feasible to undertake a
discussion of the various conceptions of God presented with any view
to reconciliation with each other or with the scripture. Strive only
for an understanding of what these conceptions are as presented by the
advocates of them.
_DIVISION OF LESSONS._
Where the Lessons are thought to contain too much matter for one
session of the class it is quite within the province of the Presidents
or Class Teachers to divide them; and it is especially recommended that
they do so in Lessons xxxii, xxxiii, xxxiv.
BOOKS OF REFERENCE.
The books of reference used in the following lessons would make an
extended list, and in some cases the volumes named could only be
found in reference libraries, as they are now out of print; it would
therefore be of no advantage to give a complete enumeration of them
here. I have given copious and extended notes upon many subdivisions of
the lessons, especially where the books quoted would be difficult to
obtain. The following named works, however, can be obtained and some of
them are indispensable:
_The Seventy's Indispensable Library,_ consisting of the Bible,
Book of Mormon, Doctrine and Covenants, Pearl of Great Price, Richards
and Little Compendium--this set of books in special and uniform
bindings can be obtained; and we suggest that it would be a good thing
for prospective missionaries among the Seventies to get these books in
convenient form and durable bindings, so that when going upon missions
they can take books with them with which they are familiar through
frequent handling and reading.
_Some Standard Dictionary of the English Language,_ such as is used
in high schools and academies, where unabridged Standard Dictionaries
cannot be obtained.
_A Dictionary of the Bible._ (Dr. Wm. Smith's "Dictionary of the
Bible," the four-volume edition by Prof. H. B. Hackett, contains, it is
said, "the fruit of the ripest biblical scholarship of England").
_Smith's Smaller Dictionary of the Bible_ (one volume) is the same
work condensed. In somewhat the same line, owing to its very valuable
introductory articles (thirty in number, one of which, "Belief in
God," we were permitted by the publishers to reproduce in the January
and February numbers of the Era) is _Dummelow's "One-Volume Bible
Commentary,"_ published by the MacMillan Company, New York.
Some _Standard Ecclesiastical_ or _Church History,_ such as
Mosheim's or Dr. Neander's. The former can be had both in one or three
volumes. The latter is in six volumes. In this line, and in preference
to any other Church histories--after Mosheim's and Neander's--that have
fallen under my notice, I recommend for the period it covers--the first
ten centuries--Dr. Philip Smith's "History of the Christian Church,"
two volumes. The Ecclesiastical History of Eusebius Pamphilus, covering
the first three and one half--nearly--Christian centuries; and the
Early Christian Literature Primers, four books, covering the first
seven and a half centuries.
_The History of Christianity._ This is a collection from the
writings of Gibbon, chiefly selected chapters from the author's
celebrated "Decline and Fall of the Roman Empire," edited and annotated
by Peter Eckler. It is published in one volume, and as a history of
Christianity's struggle with Pagan philosophy, and of the paganization
of Christianity in the Early Christian Centuries, it is a valuable work.
_"A History of Christian Doctrine,"_ by Wm. G. T. Shedd (two
volumes), is a valuable work. Written from a sympathetic view-point of
orthodox Christianity, but valuable for its history of the development
of the orthodox doctrine.
_The Nicene Creed,_ by J. J. Lias, gives detailed analysis of that
somewhat famous "symbol of the Christian faith," as it is sometimes
called (one volume).
_"Story of the World's Worship,"_ by Frank S. Dobbins--1901--(one
volume).
_"Ten Great Religions,"_ by James Freeman Clarke (two volumes).
This work on the general subject, Conceptions of God, would be the best
here enumerated.
_"History of the Warfare of Science with Theology,"_ by Andrew
Dixon White (two volumes).
_"Conflict Between Religion and Science,"_ John William Draper (one
volume). By the same Author, _"Intellectual Development of Europe"_
(two volumes).
_"Science of Religion,"_ by Max Muller (one volume). By the same
Author, _"Chips from a German Workshop"_ (two volumes).
_The Philosophers:_ To name the works of the philosophers from
Plato to modern times would be to uselessly enumerate a library. The
following works, however, could perhaps be obtained by the quorums if
not by individuals:
_Outlines of Lectures on the History of Philosophy,_ by Elmendorf
(one volume). It is in the nature of an amplified index to the subject,
and presupposes some general knowledge of it.
Maurice's _"Moral and Metaphysical Philosophy"_ (two volumes, 1395
pages), a noble work.
_"Typical Modern Conceptions of God,"_ Leighton (one volume), 1901.
Cicero's _"Tusculan Disputations,"_ (one volume), translated by
Yonge.
Spencer's _"First Principles,"_ (one volume).
John Fiske's _"Studies in Religion"_ (one volume).
_"The Truth of Thought,"_ Poland, (one volume).
_"Scientific Aspects of Mormonism,"_ Prof. N. L. Nelson, of Brigham
Young University (one volume). A work not yet fully appreciated.
Orson Pratt's Works, _"The Kingdom of God."_
_"Mormon Doctrine of Deity"_ (Roberts).
Joseph Smith, _The Prophet-Teacher._ (Roberts).
_The Seventy's Course in Theology,_ Numbers I and II. They can be
obtained bound together in cloth, 75c. General Seventy's office.
_The Current Volume of the Improvement Era._ The organ of the
Priesthood Quorums.
_The Seventy's Course in Theology._
THIRD YEAR.
__The Doctrine of Deity_._
_PART I._
_The Sources of Man's Knowledge of God._
LESSON I.
(Scripture Reading Exercise.)
_I.--TRADITION._
_ANALYSIS_ _REFERENCES._
_I. Adamic Tradition._ Doc. & Cov.[1] Lectures
on Faith, No. II.
_II. Antediluvian._[2] "The Gospel" (Roberts).
Ch. ix, 3d Edition.
_III. Postdiluvian._[3] Note 1.
_IV. Tradition Reversed--Child to Parent, Note 3. Consider
back to Adam._ notes 4, 5, 6.
_SPECIAL TEXT: "Can'st thou by searching find out God? Can'st thou find
out the Almighty unto perfection?" Job xi: 7_.
_NOTES._
1. _Tradition as a Source of the Knowledge of God:_ The first
evidence men have of the existence of God comes from tradition, from
the testimony of their fathers; and this has been the case from
that event known in history as the Fall, until the present. Nor is
this evidence unworthy of serious attention; it rests upon a surer
foundation than is usually accorded it. Suppose we go back to its
beginning, to its first introduction into the world, and observe how
well founded it is.
According to the account given by Moses in Genesis, previous to the
Fall. Adam associated with God; conversed with Him respecting the
works of creation, and gave names to the cattle and all living things
upon the earth. How long continued, or how intimate this association
was, we are not informed in Genesis; but at all events, it was long
enough continued, and sufficiently intimate to fix definitely in the
minds of Adam the fact of God's existence. Then when Adam and his wife
transgressed God's law, their recollection of his existence did not
vanish, but they tried to hide from his presence; and were afterwards
visited by the Lord, who reproved them for their sin and pronounced
the penalty which would overtake them for their transgression. All I
wish to call attention to in this is the fact that they knew positively
of the Lord's existence before their transgression, and they did not
forget his existence after that event; but, on the contrary, had a
lively recollection of what they had seen and heard before they fell.
This they related, undoubtedly, to their children, who, in turn,
transmitted the knowledge to their children, and so from generation to
generation the tradition of God's existence has been handed down until
the present time.
2. _Antediluvian Tradition of God:_ It will be remembered that Adam
and all the patriarchs previous to the Flood lived to a very great
age. Adam lived nine hundred and thirty years, and during that time
Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, and Lamech,
the father of Noah, were born. Indeed, the last named patriarch was
fifty-six years old when Adam died; so that for a number of years he
must have had the pleasure of Adam's acquaintance; while the patriarchs
between Adam and Lamech all associated with him for hundreds of years,
and would learn well the story that the grand Patriarch of our race
would have to tell respecting Eden before the Fall.
3. _Postdiluvian Tradition of God:_ We are told in Genesis that
when Lamech was one hundred and eighty-two years old he begat Noah;
and since Lamech was fifty-six years old when Adam died, Adam had been
dead but one hundred and twenty-six years when Noah was born. After the
birth of Noah, Lamech lived five hundred and ninety-five years, so that
Noah associated with his father, who had seen Adam, for more than five
hundred years; and also with a number of the other patriarchs--with
Enos, the grandson of Adam, and son of Seth--with Cainan, Mahalaleel,
Jared and Methuselah. Then, the sons of Noah, Shem, Ham and Japheth,
all of whom were born before the Flood, would likewise be acquainted
with a number of these worthies who had lived with Adam and heard his
testimony of God's existence.
Again, Noah lived three hundred and fifty years after the Flood; that
would give him ample time and opportunity to teach his posterity
for several generations the tradition respecting God, which he had
received from a number of patriarchs, who lived previous to the Flood,
and thus the said tradition became firmly fixed in the minds of men.
The chronology here followed is that of the authorized version of the
English Bible as summarized in the Second Lecture on Faith. Doctrine
and Covenants.
4. _The Bible Here Regarded as a Body of Tradition:_ It may be
thought that in the foregoing notes, dealing with tradition, we have
been really appealing to Revelation, the Bible--the product of a divine
inspiration resting upon men, hence Revelation--not tradition as men
commonly understand tradition, viz: something handed down from age to
age by oral communication without the aid of written memorials. But the
Bible is sometimes regarded in more than one aspect. Commonly it is
held to be a volume of inspired writings, revelation indeed; but it is
also regarded as a body of traditions crystalized into writing. As such
it has been used in preparing the foregoing notes.
5. _Reversed Order of Tradition:_ By this title I ask you to
reverse the order of considering tradition. Instead of beginning with
Adam and coming down through the generations to our own times, begin
with the child of today and go up through the generations of men to
Adam. How do children of our generation get their first idea of God?
Ordinarily from their fathers. In Christian lands they obtain the
"God idea" in childhood at their mothers' knee. And these mothers and
fathers from the preceding generation of fathers and mothers; and
these again from a preceding generation of fathers and mothers, and so
following until the stream of tradition is traced to its source, which
the Bible, considered as a body of tradition, now of long standing,
represents to be Adam, who was "the first man." It is interesting to
note, in passing, that the Bible tradition--when we consider the Bible
at no higher value than a volume of tradition--is confirmed in many
respects by the tradition of other people than the Hebrews; namely, the
Chaldeans, Babylonians, Assyrians, Phoenicians and Egyptians. (See the
Seventy's First Year Book, note 2 pp. 24, 25.[4])
6. _How True Traditions Degenerated Into Mythology:_ Traces of
that tradition, (of the existence of God) and of these patriarchs
connected with it, may be found in nearly all, and so far as I know,
in all the mythologies of the world, as well in ancient as in modern
times; as well in the mythology of the civilized Greeks and Romans,
as in that of India, China, Egypt, and that of the American Indians.
The tradition has evidently been corrupted, added to and twisted into
fantastic shapes by the idle fancies of corrupt minds, but despite
all the changes made in it, traces of this tradition are discoverable
in the mythology of all lands. I believe, too, with Crabb, "That the
fictions of mythology were not invented, (always) in ignorance of
divine truth, but with a wilful intention to pervert it; not made only
by men of profligate lives and daring impiety, who preferred darkness
to light, because their deeds were evil, but by men of refinement and
cultivation, from the opposition of science, falsely so-called; not
made, as some are pleased to think, by priests only, for interested
purposes, but by poets and philosophers among the laity, who, careless
of truth of falsehood, were pleased with nothing but their own corrupt
imaginations and vain conceits."
Thus the tradition of the patriarchs was, in time, degraded, by some
branches of their posterity, to mythology--a muddy, troubled pool,
which like a mirror shattered into a thousand fragments, reflects while
it distorts into fantastic shapes the objects on its banks. Still,
under all the rubbish of human invention may be found the leading
idea--God's existence; and that fact alone, however mis-shapen it may
be, proves how firmly fixed in the human mind is the tradition of the
fathers; while the universality of that tradition goes very far towards
proving its truth. Scriptural evidences that traditions are sometimes
made to distort truth, revealed or received from the fathers, may be
learned from the following passages: Matt. XV:2; Mark VII:5, 9, 13;
Col. 11:8; II Thes. III:6; I Peter 1:18.
Footnotes
1. The abbreviations stand for Doctrine and Covenants throughout. It is
expected that the whole lecture will be read as a preparation for the
lesson.
2. What is the meaning of Antediluvian?
3. What of Postdiluvian?
4. References to past Year Books will occasionally be made throughout
our course, and it should be the desire of every Seventy to have a
complete set of these Year Books. Numbers One and Two bound together,
in strong cloth, can now be had by application to the General Secretary
of the Seventies, price 75c, post paid.
LESSON II.
(Scripture Reading Exercise.)
_II.--CREATION--THE WORKS OF GOD._
_ANALYSIS._ _REFERENCES._
_I. The extent and greatness of Psalms xix: 1-6.[1]
Creation._ Rom. 1:18. "Evidences of
Theism," pp. 167-175.[2]
Dummelow's "Commentary
on the Bible."
p. xcix-cv.[3]
_II. The Evidence of Design in Creation._ (1) See Seventy's Second
Year Book, Lesson VI,
Note 2, for sources
of Information.[4]
Also Notes 1, 2, 3, this
lesson.
_III. Incompleteness of the Evidences (2) Notes 4, 5.
from Creation and Design._ (3) Note 6.
_SPECIAL TEXT: "Such knowledge is too wonderful for me; it is high,
I cannot attain unto it...Marvelous are Thy works, and that my soul
knoweth right well." Ps. cxxxix_.
_NOTES._
1. _The Testimony of the Creation to the Existence of God:_ When
once the idea of the existence of God is suggested to the mind of man
by the testimony of the fathers, and represented as he is by that
tradition, as the Creator of the heavens and the earth, and also as the
great governing and guiding power throughout the universe--very much is
discovered in the marvelous works of nature to strengthen and confirm,
almost to a certainty, the truth of that tradition.
Man is conscious of his own existence, and that existence is a
stupendous miracle of itself; he is conscious, too, of other facts.
He looks out into space in the stillness of night, and sees the deep
vault of heaven inlaid with suns, the centers, doubtless of planetary
systems, all moving in exact order and harmony, in such regularity that
he cannot doubt that Intelligence brought them into being, and now
sustains and directs the forces that preserve them. Thus the heavens
declare the existence of God as well as His glory. This thought is
in harmony with the tradition of his fathers, and he recognizes the
identity between the Intelligence that he knows must control the
universe, and the God of whom his fathers testify.
Nor is this all: but in the mysterious changes which take place on our
own planet, in the gentle Spring, luxuriant Summer, fruitful Autumn
and nature-resting Winter, with its storms and frosts--the "mysterious
round" which brings us our seed time and harvest, and clothes the earth
with vegetation and flowers, perpetuating that wonderful power we call
life,--the strangest fact in all the works of nature--in these mighty
changes so essential and beneficent, man recognizes the wisdom and
power of God of whom his fathers bear record.
As the heavens declare God's existence and glory, so, likewise, do
these changes and a thousand other things, connected without earth,
until lost in wonder and admiration, one exclaims with Paul,
"The invisible things of him from the creation of the world are clearly
seen, being understood by the things that are made, even His eternal
power and godhead." (Rom. 1:20.)
Or else He calls to mind another Scripture, still more sublime--
"The earth rolls upon her wings, and the sun giveth his light by day,
and the moon giveth her light by night, and the stars also give their
light, as they roll upon their wings in their glory, in the midst of
the power of God. * * * Behold, all these are kingdoms, and any man
who hath seen any or the least of these, hath seen God moving in his
majesty and power." (Doc. & Cov. Sec. 88.)
"But wandering oft, with brute unconscious gaze,
Man marks not thee; marks not The Mighty hand,
That, ever busy, wheels the silent speres!"--Thompson.
This much we may say, in conclusion, tradition confirmed by the works
of creation, lays a broad foundation for an intelligent belief in God's
existence, intelligence, power, and glory.
2. _The Law of Substance and the Universe._ "Through all eternity
the infinite universe has been, and is, subject to the law of
substance: * * * * *
1. "The extent of the universe is infinite and unbounded; it is empty
in no part, but everywhere filled with substance."
2. "The Duration of the world (i. e. universe) is equally infinite and
unbounded; it has no beginning and no end; it is eternity."
3. "Substance is everywhere and always in uninterrupted movement and
transformation; nowhere is there perfect repose and rigidity; yet the
infinite quantity of matter and of eternally changing force remains
constant." ("Riddle of the Universe." Ernest Haeckel p. 242. Harper &
Brothers, 1900. See his whole chapter xii, on the "Law of Substance."
Also Seventy's Second Year Book, Lesson V.)
2. _Extent and Greatness of the Universe--The Solar System:_ The
heavenly bodies belong to two classes, the one comprising a vast
multitude of stars, which always preserved their relative positions,
as if they were set in a sphere of crystal, while the others moved,
each in its own orbit, according to laws which have been described. We
now know that these moving bodies, or planets, form a sort of family
by themselves, known as the Solar System. This system consists of the
sun as its center, with a number of primary planets revolving around
it, and satellites, or secondary planets, revolving around them. Before
the invention of the telescope but six primary planets were known,
including the earth, and one satellite, the moon. By the aid of that
instrument, two great primary planets, outside the orbit of Saturn,
and an immense swarm of smaller ones between the orbits of Mars and
Jupiter, have been discovered; while the four outer planets--Jupiter,
Saturn, Uranus and Neptune--are each the center of motion of one or
more satellites. The sun is distinguished from the planets, not only by
his immense mass, which is several hundred times that of all the other
bodies of his system combined, but by the fact that he shines by his
own light, while the planets and satellites are dark bodies, shining
only by reflecting the light of the sun.
"A remarkable symmetry of structure is seen in this system, in that
all the large planets and all the satellites revolve in orbits which
are nearly circular, and, the satellites of the two outer planets
excepted, nearly in the same plane. This family of planets are all
bound together, and kept each in its respective orbit, by the law of
gravitation, the action of which is of such a nature that each planet
may make countless revolutions without the structure of the system
undergoing any change." (Newcomb's Popular Astronomy, School Edition,
pp. 103-4. Part III of Newcomb's work which deals at length with the
Solar System could also be considered with profit.)
3. _Number and Distances of the Fixed Stars:_ "Turning our
attention from this system to the thousands of fixed stars which
stud the heavens, the first thing to be considered is their enormous
distance asunder, compared with the dimensions of the Solar System,
though the latter are themselves inconceivably great. To give an idea
of the relative distances, suppose a voyager through the celestial
spaces could travel from the sun to the outermost planet of our system
in twenty-four hours. So enormous would be his velocity, that it would
carry him across the Atlantic ocean, from New York to Liverpool, in
less than a tenth of a second of the clock. Starting from the sun with
this velocity, he would cross the orbits of the inner planets in rapid
succession, and the other ones more slowly, until, at the end of a
single day, he would reach the confines of our system, crossing the
orbit of Neptune. But, though he passed eight planets the first day,
he would pass none the next, for he would have to journey eighteen
or twenty years, without diminution of speed, before he would reach
the nearest star, and would then have to continue his journey as far
again before he could reach another. All the planets of our system
would have vanished in the distance, in the course of the first three
days, and the sun would be but an insignificant star in the firmament.
The conclusion is, that our sun is one of an enormous number of
self-luminous bodies scattered at such distances that years would be
required to traverse the space between them, even when the voyager went
at the rate we have supposed." (Newcomb's Astronomy p. 104.) * * * * *
"The total number of stars in the celestial sphere visible with the
average naked eye may be estimated, in round numbers, as 5000. The
number varies so much with the perfection and training of the eye,
and with the atmospheric conditions, that it cannot be stated very
definitely. When the telescope is pointed at the heavens, it is found
that for every star visible to the naked eye there are hundreds, or
even thousands, too minute to be seen without artificial aid. From the
counts of stars made by Herschel, Struve has estimated that the total
number of stars visible with Herschel's twenty-foot telescope was about
20,000,000. The great telescopes of modern times would, no doubt, show
a yet larger number; but a reliable estimate has not been made. The
number is probably somewhere between 30,000,000 and 50,000,000." (Ibid.
p. 422.)
4. _The Design Argument:_ "The Design Argument is wholly grounded
on experience. Certain qualities, it is alleged, are found to be
characteristic of such things as are made by an intelligent mind for a
purpose. The order of Nature, or some considerable parts of it, exhibit
these qualities in a remarkable degree. We are entitled, from this
great similarity in the effects, to infer similarity in the cause, and
to believe that things which it is beyond the power of man to make, but
which resemble the works of man in all but power, must also have been
made by intelligence, armed with a power greater than human." (John
Stuart Mill. Essay on "Theism," see "Three Essays on Religion," p. 167.
The whole essay, if possible, should be read.)
5. _The Evidence of a Designer:_ "The consideration of the external
world around him, even in its broadest aspect, leads man up to the
thought of an Eternal Cause; the study of its phenomena in detail
with its marvelous intricacy of harmonious interaction produces the
impression of design, and leads to the thought of a Designer--i. e., of
an Eternal Cause that is intelligent and free. * * * * *
"The Design Argument is perhaps the most ancient and the most popular
of all. It is never actually formulated in the Bible, for the Bible, as
we have seen, never treats God's existence as the subject of argument.
But its basis, the marvelous harmony of the created world, is the theme
of more than one of the Psalms (cf. e. g. Pss. 19, 104, 147, 148); and
St. Paul comes very near to stating the argument in so many words,
when he says (Rom. 1, 20) in depreciation of pagan superstitions and
immortality, that the 'everlasting power and divinity' of the Creator
are clearly discernible from His works.
"Granted that the very existence of the world implies an Eternal Cause,
what can we learn about that Cause? The nearest thing to a true first
Cause of which I have experience, is my own personality; hence there
is a presumption that the world's first Cause will be at least what we
know as personal. But that presumption is not all we have to go upon.
There are definite indications in nature, when more closely observed,
that make it impossible to regard the Eternal Cause as a merely
mechanical originator of the world-process, that stamp it--or rather
Him--as intelligent and free, a nature like my own rational nature,
only far above and beyond it.
"Everywhere in nature we see the teleological principle (as it is
called) at work, i. e., we see means adapted to ends, and the present
subordinated to the future. This adaptation of means to ends manifests
itself in a bewilderingly complex way--in each individual member of
the great organism, in the lesser and greater groups, and in the
whole. Everywhere, in fact, I see traces of purpose and design--for
such adaptation speaks to me irresistibly of these. My only direct
experience of like phenomena is in my own personality, and so I am led
to infer a Designer." ("Commentary on the Holy Bible." Dummelow, 1909,
Art. Belief in God, pp. ci, cii.)
6. _Incompleteness of the Evidences from Creation:_ Some extol
the evidences for the existence of God found in creation, out of all
proportion to their merit. "The wonderful structure of the universe,"
said Thomas Paine, "and everything that we behold in the system of the
creation prove to us far better than books can do, the existence of
God and at the same time proclaim his attributes. It is by exercise
of our reason that we are enabled to contemplate God in his works and
imitate him in his ways. When we see his care and kindness extended
over all his creatures it teaches us our duty towards each other, while
it calls forth our gratitude to Him." And again, "the Almighty Lecturer
(Deity) by displaying the principles of science in the structure of
the universe, has invited man to study and to imitation. It is as if
he had said to the inhabitants of this globe we call ours, I have
made an earth for man to dwell upon, and I have rendered the starry
heavens visible to teach him science and the arts. He can now provide
for his comfort, and learn from my munificence to all, to be kind to
each other." Far be it from me to say any word that would detract from
any class of evidence for the truth of God's existence; and for the
evidence to be found in the works of creation, I have the profoundest
esteem. They do indeed testify of the existence of intelligence
higher than of man and these creations do convey to the mind not
only the idea of the existence of these higher intelligences but to
some extent they reveal their greatness and majesty and power; and
also to some extent the munificence and beneficence of their nature.
But the evidences of the works of nature are defective in that they
scarcely indicate the relationship of these divine intelligences to
man, or man's relationship to them, or the purpose and destiny of the
creation. Standing alone on these evidences of the creation one asks
in vain for a complete manifestation of God to man. Not so much as to
his being--bare existence--but as to the kind of being he is. Is He
personal or impersonal? Merely "a power outside ourselves"? or, Is He
not only a power outside ourselves, but a power outside ourselves that
makes for righteousness? and does He hold personal relations to man,
and men definite and personal relations to Him? Why should man obey
God? And what is man that God is mindful of him? On these questions
the revelations from the works of nature are unsatisfactory, and
certainly need the supplemental knowledge that comes from the direct
revelations of God to man. Both John Stuart Mill and Dummelow state
the weakness or incompleteness of this Design Argument. The former
in his "Theism"--"Three Essays" pp. 167 et. seq., and the latter in
his "Belief in God." Nearly all our modern writers on the subject of
the "design argument" depreciate the treatment of it by Paley in his
"Natural Theology."
Footnotes.
1. Cf. Abbreviation of the latin Confere, i. e. "Compare."
2. John Stuart Mill, the above title is a subdivision in his "Three
Essays on Religion." (1874 Edition.)
3. This Commentary is a fine one-volume work, and gives the very latest
results of Modern Scholarship in reference to Bible interpretation. Its
article on "Belief in God," cited above, will be published in the Era
for January.
4. See foot note from note 5, Lesson I of this Year Book.
LESSON III.
(Scripture Reading Exercise.)
_III.--MISCELLANEOUS EVIDENCES AND ARGUMENTS FOR THE DIVINE
EXISTENCE._
_ANALYSIS._ _REFERENCES._
_I. The Soul's Innate Consciousness A History of Christian
of God._ Doctrine (Shedd), Vol. I,
Book III, pp. 223-240.
General History of the
Christian Religion (Neander),
Vol. I Appendix,
pp. 557-560.
_II. The Argument from "The General Confessions of St. Augustine
Consent of Mankind."_ (Oxford Translation),