=1. Importance of Theological Study.=--In the short period of time
that measures the span of mortal existence, it is not possible for man
to explore any considerable portion of the vast realm of knowledge; it
becomes, therefore, the part of wisdom to select for study the
branches that promise to prove of the greatest worth. All truth is of
value--above price indeed in its place; yet with respect to their
possible application, some truths are of incomparably greater worth
than are others. A knowledge of the principles of trade is essential
to the success of the merchant; an acquaintance with the laws of
navigation is demanded of the mariner; familiarity with the relation
of soil and crops is indispensable to the farmer; an understanding of
the profound principles of mathematics is necessary to the engineer
and the astronomer; so too is a practical knowledge of God essential
to the salvation of every human soul that has attained to powers of
judgment and discretion. The value of theological knowledge,
therefore, ought not to be under-rated; it is doubtful if its
importance can in any way be over-estimated.
=2. What is Theology?=--The word "theology" is of Greek origin; it
comes to us from _Theos_, meaning God, and _logos_--a treatise, or
discourse, signifying by derivation, therefore, collated knowledge of
Divinity, or the science that teaches us of God, implying also the
relation existing between the Supreme Being and His creatures. The
term is of very ancient usage, and may be traced to pagan sources.
Plato and Aristotle speak of theology as the doctrine of Deity and
divine things. Concisely defined, theology "is that revealed science
which treats of the being and attributes of God, His relations to us,
the dispensations of His providence, His will with respect to our
actions, and His purposes with respect to our end."[1]
[1] See Doc. & Cov. supplement to Lecture I on Faith; Buck's
Theological Dictionary, p. 582.
=3.= It has been held by some as a truth, that theological knowledge
is not properly a subject for analytical and otherwise scientific
treatment on the part of man; that inasmuch as a true conception of
Deity, with which theology has primarily to deal, must necessarily be
based upon revelation from the source divine, we can but receive such
knowledge as it is graciously given; and that to attempt critical
investigation thereof by the fallible powers of human judgment would
be to apply as a measure of the doings of God the utterly inadequate
wisdom of man. Many truths are beyond the scope of unaided human
reason, and theological facts have been declared to be above reason;
this is true so far as the same remark might be applied to any other
kind of truth; for all truth, being eternal, is superior to reason in
the sense of being manifest to reason, but not a creation of reason;
nevertheless truths are to be estimated and compared by the exercise
of reason.
=4. The Extent of Theology.=--Who can survey the boundaries of this
science? It deals with Deity--the fountain of knowledge, the source of
wisdom; with the proofs of the existence of a Supreme Being, and of
other supernatural personalities; with the conditions under which, and
the means by which, divine revelation is imparted; with the eternal
principles governing the creation of worlds; with the laws of nature
in all their varied manifestations. Primarily, theology is the science
of God and religion; it seeks to present "the systematic exhibition of
revealed truth, the science of Christian faith and life." But in a
more general sense, theology has to do with other truths than those
which are specifically called spiritual; its domain is co-extensive
with that of truth.
=5.= The industrial pursuits that benefit mankind, the arts that
please and refine, the sciences that enlarge and exalt the mind, are
but fragments of the great though yet uncompleted volume of truth that
has come to earth from a source of eternal and infinite supply. The
comprehensive study of theology, therefore, would embrace all known
truths. God has constituted Himself as the great teacher;[2] by
personal manifestations or through the ministrations of His appointed
servants, He instructs His mortal children. To Adam He introduced the
art of agriculture,[3] and even taught by example that of
tailoring;[4] to Noah and Nephi He gave instructions in ship
building;[5] Lehi and Nephi were taught of Him in the arts of
navigation;[6] and for their guidance on the water, as in their
journeyings on land, He prepared for them the Liahona.[7] a compass
operated by a force more effective than that of terrestrial
magnetism; furthermore, Moses received divine instructions in
architecture.[8]
[2] See Key to Theology, by Parley P. Pratt, chap. i.
[3] Gen. ii, 8; Pearl of Great Price: Moses iii, 15.
[4] Gen. iii, 21; Pearl of Great Price: Moses iv, 27.
[5] Gen. vi, 14: I Nephi xvii, 8; xviii, 1-4.
[6] I Nephi xviii, 12, 21.
[7] I Nephi xvi, 10, 16, 26-30; xviii, 12, 21; Alma xxxvii, 38.
[8] Exo. xxv, xxvi, xxvii.
=6. Theology and Religion=, though closely related, are by no means
identical. A person may be deeply versed in theological lore, and yet
be lacking in religious, and even in moral traits. Theology may be
compared to theory, while religion represents practice; if theology be
precept, then religion is example. Each should be the complement of
the other; theological knowledge should strengthen religious faith and
practice. As accepted by the Latter-day Saints, theology comprehends
the whole plan of the gospel. "Theology is ordered knowledge,
representing in the region of the intellect what religion represents
in the heart and life of man."[9] Knowledge may have to do with the
intellect only, and however sublime its import, it may fail to affect
the hardened heart.
[9] W. E. Gladstone.
=7. The "Articles of Faith."=--The beliefs and prescribed practices of
most religious sects are usually set forth in formal creeds. The
Latter-day Saints announce no creed as a complete code of their faith;
for while they hold that the precepts of eternal life are
unchangeable, they accept the principle of continuous revelation as a
characteristic feature of their belief. However, when asked for a
concise presentation of the principal religious views of his people,
Joseph Smith, the first prophet of the Church in the present
dispensation, announced as a declaration of belief the "Articles of
Faith of the Church of Jesus Christ of Latter-day Saints." These
include the more essential and characteristic features of the gospel
as accepted by this Church; but they are not complete as an exposition
of our belief, for by one of the Articles it is declared, "We believe
all that God has revealed, all that He does now reveal, and we
believe that He will yet reveal many great and important things
pertaining to the Kingdom of God." From the time of their first
promulgation, the Articles of Faith have been accepted by the
people,[10] and on October 6, 1890, the Latter-day Saints, in general
conference assembled, re-adopted the Articles as part of their guide
in faith and conduct. As these Articles of Faith present the leading
tenets of the Church in systematic order, they suggest themselves as a
convenient outline for our plan of study.
[10] See Note 1.
=8. The Standard Works of the Church= form our written authority in
doctrine; but they are by no means our only sources of information and
instruction on the theology of the Church. We believe that God is as
willing to-day as He ever has been to reveal His mind and will to man,
and that He does so through chosen and appointed channels. We rely
therefore on the teachings of the living oracles of God as of equal
validity with the doctrines of the written word, the men in chief
authority being acknowledged and accepted by the Church as prophets
and revelators, and as being in possession of the power of the holy
Priesthood. The written works adopted by the vote of the Church as
authoritative guides in faith and doctrine are four,--the Bible, the
Book of Mormon, the Doctrine and Covenants, and the Pearl of Great
Price. Other works have been and are being issued by officers and
members of the Church, and many such books are unreservedly sanctioned
by the people and their ecclesiastical authorities; but the four
publications named are the only regularly constituted standard works
of the Church. Of the doctrine treated in the authorized standards,
the Articles of Faith may be regarded as a fair, though necessarily
but an incomplete epitome.