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I’ve been reading Ben Franklin’s autobiography, and I came across this little gem of an idea. He was conversing with a man who belonged to a newly formed religious group called the Dunkers, who was commenting on how others were distributing Anti-Dunker propaganda about his new sect. Franklin, (a printer) suggested he codified their beliefs for distribution to clear up the matter. Franklin reports this…. Quote:He [the man from the persecuted sect] said that [codifying their beliefs] had been proposed among them, but not agreed to, for this reason: ‘When we were first drawn together as a society,” said he, “it had pleased God to enlighten our minds so far as to see that some doctrines, which we once esteemed truths, were errors; and that others, which we had esteemed errors, were real truths.
From time to time, He had been pleased to afford farther light, and our principles have been improving, and our errors diminishing.
Now we are not sure that we are arrived at the end of this progression, and at the perfection of spiritual or theological knowledge; and we fear that, if we should once print our confession of faith, we should feel ourselves as if bound and confined by it, and perhaps be unwilling to receive farther improvement, and our successors still more so, as conceiving what we their elders and founders had done, to be something sacred, never to be departed from’.”
Franklin then continues to give his own opinion “This modesty in a sect is perhaps a singular instance in the history of mankind, every other sect supposing itself in possession of the all truth, and that those who differ are so far in the wrong; like a man traveling in foggy weather, those at some distance before him on the road he sees wrapped up in the fog, as well as those behind him, and also the people in the fields on each side, but near him all appears clear, though in truth he is as much in the fog as any of them.
I sometimes wonder if we would be better off as a Church if part of our doctrine is preached regularly that truth is evershifting and growing and changing. It would certainly give us WAY more wiggle room to stay with the times.
I found this book interesting read, as one gets an implied look at the role of religion in the day, as well as the spate of new Churches that came to the fore. Franklin himself was not beholden to any religious sect, and his ideas on religion and truth are interesting in many spots.
I think there are all sorts of openings in theory for this: “we believe God can and will reveal many important truths in the future”. There are sealed plates too. It just doesn’t happen in practice. We find more comfort in conformity than in progress. silentstruggle wrote:I think there are all sorts of openings in theory for this: “we believe God can and will reveal many important truths in the future”. There are sealed plates too. It just doesn’t happen in practice. We find more comfort in conformity than in progress.
While I agree this this is true, I also think your point that in practice, our religion has remained relatively static in its doctrines and beliefs. And a lot of what we believe is so entrenched in absolutism that to reverse previously held ideas would nullify it as untrue overall to many people. There’s this latent expectation that once a prophet says something, it can’t be reversed or the whole shabang is untrue.
I love it! That is an amazing analogy. I agree with SilentStruggle that theologically with “modern revelation” we are in a pretty good position to deal with “the fog.” The problem, as with most things, is the ingrained culture and tradition that resisits change. I believe we can accept change, as demonstrated with the 1978 revelation lifting the priesthood ban, but it is simply human nature to resist it. I think we do hear a lot of things in church that could help us deal with more frequent change:
“Whatever God commands is right”
“He adjusts policies to meet His needs and the needs of the people”
“What current leaders say overrides what past leaders have said”
Did the Dunkers survive? What a very mature faith they seemed to have. Love the quote. I agree totally that codifying doctine leads in degrees to limiting understanding and openness to further light and knowledge. Old-Timer wrote:Love the quote. I agree totally that codifying doctrine leads in degrees to limiting understanding and openness to further light and knowledge.
I agree, but it seems the draw for people is to seek the truth, to find some peace of mind that there can be some certainty in this life we can hang our hopes and dreams on. People want to believe they have truth in their life. However, it can lead to CogDis when later they see that maybe what they thought was truth no longer holds water.
If we can keep an open mind that we may be close to truth, but not have it all…then further light and knowledge that is give to us can help us see we are getting closer to the truth…not that we have it and don’t need further revelation or scripture. With that perspective, one can ride the waves of change better.
On this note — why do you think we’ve seen so little formal revelation added to the Doctrine and Covenants since D&C 138? Here is another interesting excerpt from the Autobiography of Ben Franklin. It describes his “activation” into the Presbyterian Church after a series of hometeaching visits by the minister. And then, describes how his five weeks of activation finally ended: Quote:
Tho’ I seldom attended any public worship, I had still an opinion of its propriety, and of its utility when rightly conducted, and I regularly paid my annual subscription for the support of the only Presbyterian minister or meeting we had in Philadelphia. He us’d to visit me sometimes as a friend, and admonish me to attend his administrations, and I was now and then prevail’d on to do so, once for five Sundays successively. Had he been in my opinion a good preacher, perhaps I might have continued, notwithstanding the occasion I had for the Sunday’s leisure in my course of study; but his discourses were chiefly either polemic arguments, or explications of the peculiar doctrines of our sect, and were all to me very dry, uninteresting, and unedifying, since not a single moral principle was inculcated or enforc’d, their aim seeming to be rather to make us Presbyterians than good citizens.At length he took for his text that verse of the fourth chapter of Philippians, “Finally, brethren, whatsoever things are true, honest, just, pure, lovely, or of good report, if there be any virtue, or any praise, think on these things.” And I imagin’d, in a sermon on such a text, we could not miss of having some morality. But he confin’d himself to five points only, as meant by the apostle, viz.: 1. Keeping holy the Sabbath day. 2. Being diligent in reading the holy Scriptures. 3. Attending duly the publick worship. 4. Partaking of the Sacrament. 5. Paying a due respect to God’s ministers. These might be all good things; but, as they were not the kind of good things that I expected from that text, I despaired of ever meeting with them from any other, was disgusted, and attended his preaching no more. I had some years before compos’d a little Liturgy, or form of prayer, for my own private use (viz., in 1728), entitled, Articles of Belief and Acts of Religion. I return’d to the use of this, and went no more to the public assemblies.
He also comments elsewhere that much of the public worship meetings he attended appeared to be aimed at making people good Presbyterians, rather than good people — hearkening back to the perptuation of an organization’s own existence as a sticking point with some members of our own faith.
I will post the first part of his Articles of Belief in another post, which is like his own Articles of Faith. It is kind of long.
Quote:
Articles of Belief and Acts of ReligionIN TWO PARTS.
Here will I hold
If there is a Pow’r above us(And that there is, all Nature cries aloud,
Thro’ all her Works), He must delight in Virtue
And that which he delights in must be Happy.
Cato.
PART I.
Philada.
Nov. 20 1728.
First Principles
I believe there is one Supreme most perfect Being, Author and Father of the Gods themselves.
For I believe that Man is not the most perfect Being but One, rather that as there are many Degrees of Beings his Inferiors, so there are many Degrees of Beings superior to him.
Also, when I stretch my Imagination thro’ and beyond our System of Planets, beyond the visible fix’d Stars themselves, into that Space that is every Way infinite, and conceive it fill’d with Suns like ours, each with a Chorus of Worlds for ever moving round him, then this little Ball on which we move, seems, even in my narrow Imagination, to be almost Nothing, and my self less than nothing, and of no sort of Consequence.
When I think thus, I imagine it great Vanity in me to suppose, that the Supremely Perfect, does in the least regard such an inconsiderable Nothing as Man. More especially, since it is impossible for me to have any positive clear Idea of that which is infinite and incomprehensible, I cannot conceive otherwise, than that He, the Infinite Father, expects or requires no Worship or Praise from us, but that he is even INFINITELY ABOVE IT.
But since there is in all Men something like a natural Principle which enclines them to DEVOTION or the Worship of some unseen Power;
And since Men are endued with Reason superior to all other Animals that we are in our World acquainted with;
Therefore I think it seems required of me, and my Duty, as a Man, to pay Divine Regards to SOMETHING.
I CONCEIVE then, that the INFINITE has created many Beings or Gods, vastly superior to Man, who can better conceive his Perfections than we, and return him a more rational and glorious Praise. As among Men, the Praise of the Ignorant or of Children, is not regarded by the ingenious Painter or Architect, who is rather honour’d and pleas’d with the Approbation of Wise men and Artists.
It may be that these created Gods, are immortal, or it may be that after many Ages, they are changed, and Others supply their Places.
Howbeit, I conceive that each of these is exceeding wise, and good, and very powerful; and that Each has made for himself, one glorious Sun, attended with a beautiful and admirable System of Planets.
It is that particular wise and good God, who is the Author and Owner of our System, that I propose for the Object of my Praise and Adoration.
For I conceive that he has in himself some of those Passions he has planted in us, and that, since he has given us Reason whereby we are capable of observing his Wisdom in the Creation, he is not above caring for us, being pleas’d with our Praise, and offended when we slight Him, or neglect his Glory.
I conceive for many Reasons that he is a good Being, and as I should be happy to have so wise, good and powerful a Being my Friend, let me consider in what Manner I shall make myself most acceptable to him.
Next to the Praise due, to his Wisdom, I believe he is pleased and delights in the Happiness of those he has created; and since without Virtue Man (*) can have no Happiness in this World, I firmly believe he delights to see me Virtuous, because he is pleas’d when he sees me Happy.
(*) See Junto Paper of Good and Evil, &c.;
And since he has created many Things which seem purely design’d for the Delight of Man, I believe he is not offended when he sees his Children solace themselves in any manner of pleasant Exercises and innocent Delights, and I think no Pleasure innocent that is to Man hurtful.
I love him therefore for his Goodness and I adore him for his Wisdom.
Let me then not fail to praise my God continually, for it is his Due, and it is all I can return for his many Favours and great Goodness to me; and let me resolve to be virtuous, that I may be happy, that I may please Him, who is delighted to see me happy. Amen.
1. Adoration. 2. Petition. 3. Thanks.
Prel.
Being mindful that before I address the DEITY, my Soul ought to be calm and Serene, free from Passion and Perturbation, or otherwise elevated with Rational Joy and Pleasure, I ought to use a Countenance that expresses a filial Respect, mixt with a kind of Smiling, that signifies inward Joy, and Satisfaction, and Admiration.
O wise God,
My good Father,
Thou beholdest the Sincerity of my Heart,
And of my Devotion;
Grant me a Continuance of thy Favour!
(1)
Powerful Goodness, &c.
O Creator, O Father, I believe that thou art Good, and that thou art pleas’d with the Pleasure of thy Children.
Praised be thy Name for Ever.
(2)
By thy Power hast thou made the glorious Sun, with his attending Worlds; from the Energy of thy mighty Will they first received their prodigious Motion, and by thy Wisdom hast thou prescribed the wondrous Laws by which they move.
Praised be thy Name for ever.
(3)
By thy Wisdom hast thou formed all Things, Thou hast created Man, bestowing Life and Reason, and plac’d him in Dignity superior to thy other earthly Creatures.
Praised be thy Name for ever.
(4)
Thy Wisdom, thy Power, and thy GOODNESS are every where clearly seen; in the Air and in the Water, in the Heavens and on the Earth; Thou providest for the various winged Fowl, and the innumerable Inhabitants of the Water; Thou givest Cold and Heat, Rain and Sunshine in their Season, and to the Fruits of the Earth Increase.
Praised be thy Name for ever.
(5) I believe thou hast given Life to thy Creatures that they might Live, and art not delighted with violent Death and bloody Sacrifices.
Praised be thy Name for Ever.
(6) Thou abhorrest in thy Creatures Treachery and Deceit, Malice, Revenge, Intemperance and every other hurtful Vice; but Thou art a Lover of Justice and Sincerity, of Friendship, Benevolence and every Virtue. Thou art my Friend, my Father, and my Benefactor.
Praised be thy Name, O God, for Ever.
Amen.
After this, it will not be improper to read part of some such Book as Ray’s Wisdom of God in the Creation or Blacmore on the Creation, or the Archbishop of Cambray’s Demonstration of the Being of a God; &c. or else spend some Minutes in a serious Silence, contemplating on those Subjects.
Then Sing
Milton’s Hymn to the Creator
These are thy Glorious Works, Parent of Good!
Almighty: Thine this Universal Frame,
Thus wondrous fair! Thy self how wondrous then!
Speak ye who best can tell, Ye Sons of Light,
Angels, for ye behold him, and with Songs,
And Choral Symphonies , Day without Night
Circle his Throne rejoicing. You in Heav’n,
On Earth, join all Ye Creatures to extol
Him first, him last, him midst and without End.
Fairest of Stars, last in the Train of Night,
If rather thou belongst not to the Dawn,
Sure Pledge of Day! That crown’st the smiling Morn
With thy bright Circlet; Praise him in thy Sphere
While Day arises, that sweet Hour of Prime.
Thou Sun, of this Great World both Eye and Soul
Acknowledge Him thy Greater, Sound his Praise
In thy Eternal Course; both when thou climb’st,
And when high Noon hast gain’d, and when thou fall’st.
Moon! that now meet’st the orient Sun, now fly’st
With the fix’d Stars, fix’d in their Orb that flies,
And ye five other Wandring Fires, that move
In mystic Dance, not without Song, resound
His Praise, that out of Darkness call’d up Light.
Air! and ye Elements! the Eldest Birth
Of Nature’s Womb, that in Quaternion run
Perpetual Circle, multiform; and mix
And nourish all Things, let your ceaseless Change
Vary to our great Maker still new Praise.
Ye Mists and Exhalations! that now rise
From Hill or steaming Lake, dusky or grey,
Till the Sun paint your fleecy Skirts with Gold,
In Honour to the World’s Great Author rise.
Whether to deck with Clouds th’ uncolour’d Sky
Or wet the thirsty Earth with falling Show’rs,
Rising or falling still advance his Praise.
His Praise, ye Winds! that from 4 Quarters blow,
Breathe soft or loud; and wave your Tops ye Pines!
With every Plant, in Sign of Worship wave.
Fountains! and ye that warble as ye flow
Melodious Murmurs, warbling tune his Praise.
Join Voices all ye living Souls, ye Birds!
That singing, up to Heav’n’s high Gate ascend,
Bear on your Wings, and in your Notes his Praise.
Ye that in Waters glide! and ye that walk
The Earth! and stately Tread, or lowly Creep;
Witness if I be silent, Ev’n orain or Fresh Shade,
Made Vocal by my Song, and taught his Praise.
Here follows the Reading of some Book or part of a Book Discoursing on and exciting to MORAL VIRTUE
Petition.
Prel.
In as much as by Reason of our Ignorance We cannot be Certain that many Things Which we often hear mentioned in the Petitions of Men to the Deity, would prove REAL GOODS if they were in our Possession, and as I have Reason to hope and believe that the Goodness of my Heavenly Father will not withold from me a suitable Share of Temporal Blessings, if by a VIRTUOUS and HOLY Life I merit his Favour and Kindness, Therefore I presume not to ask such Things, but rather Humbly, and with a sincere Heart express my earnest Desires that he would graciously assist my Continual Endeavours and Resolutions of eschewing Vice and embracing Virtue; Which kind of Supplications will at least be thus far beneficial, as they remind me in a solemn manner of my Extensive DUTY.
That I may be preserved from Atheism and Infidelity, Impiety and Profaneness, and in my Addresses to Thee carefully avoid Irreverence and Ostentation, Formality and odious Hypocrisy,
Help me, O Father
That I may be loyal to my Prince, and faithful to my Country, careful for its Good, valiant in its Defence, and obedient to its Laws, abhorring Treason as much as Tyranny,
Help me, O Father
That I may to those above me be dutiful, humble, and submissive, avoiding Pride, Disrespect and Contumacy,
Help me, O Father
That I may to those below me, be gracious, Condescending and Forgiving, using Clemency, protecting Innocent Distress, avoiding Cruelty, Harshness and Oppression, Insolence and unreasonable Severity,
Help me, O Father
That I may refrain from Calumny and Detraction; that I may avoid and abhor Deceit and Envy, Fraud, Flattery and Hatred, Malice, Lying and Ingratitude,
Help me, O Father
That I may be sincere in Friendship, faithful in Trust, and impartial in Judgment, watchful against Pride, and against Anger (that momentary Madness),
Help me, O Father
That I may be just in all my Dealings and temperate in my Pleasures, full of Candour and Ingenuity, Humanity and Benevolence,
Help me, O Father
That I may be grateful to my Benefactors and generous to my Friends, exerting Charity and Liberality to the Poor, and Pity to the Miserable,
Help me, O Father
That I may avoid Avarice, Ambition, and Intemperance, Luxury and Lasciviousness,
Help me, O Father
That I may possess Integrity and Evenness of Mind, Resolution in Difficulties, and Fortitude under Affliction; that I may be punctual in performing my Promises, peaceable and prudent in my Behaviour,
Help me, O Father
That I may have Tenderness for the Weak, and a reverent Respect for the Ancient; That I may be kind to my Neighbours, good-natured to my Companions, and hospitable to Strangers,
Help me, O Father
That I may be averse to Craft and Overreaching, abhor Extortion, Perjury, and every kind of Wickedness,
Help me, O Father
That I may be honest and Openhearted, gentle, merciful and Good, chearful in Spirit, rejoicing in the Good of Others,
Help me, O Father
That I may have a constant Regard to Honour and Probity; That I may possess a perfect Innocence and a good Conscience, and at length become Truly Virtuous and Magnanimous, Help me, Good God,
Help me, O Father
And forasmuch as Ingratitude is one of the most odious of Vices, let me not be unmindful gratefully to acknoledge the Favours I receive from Heaven.
Thanks.
For Peace and Liberty, for Food and Raiment, for Corn and Wine, and Milk, and every kind of Healthful Nourishment, Good God, I Thank thee.
For the Common Benefits of Air and Light, for useful Fire and delicious Water, Good God, I Thank thee.
For Knowledge and Literature and every useful Art; for my Friends and their Prosperity, and for the fewness of my Enemies, Good God, I Thank thee.
For all thy innumerable Benefits; For Life and Reason, and the Use of Speech, for Health and Joy and every Pleasant Hour, my Good God, I thank thee.
I will look for the second part of this when I get the energy…whenever it may find me. INteresting how some of his beliefs line right up with our concept of One God we recognize, but the possible and likely existence of other gods, with God himself having a father. Could this have been one of the popular beliefs of the 18th century. and one which influenced early LDS thought?
Quote:Could this have been one of the popular beliefs of the 18th century. and one which influenced early LDS thought
I believe the influences of the time are more likely a major source of early LDS thought rather than to think the minds of Joseph smith and others were blank canvases and the Lord revealed all truth to them. More likely the Lord’s revelations clarified and enhanced many of the popular beliefs of the time, which goes along with JS statements about accepting truth from wherever we find it.Heber13 wrote:Quote:Could this have been one of the popular beliefs of the 18th century. and one which influenced early LDS thought
I believe the influences of the time are more likely a major source of early LDS thought rather than to think the minds of Joseph smith and others were blank canvases and the Lord revealed all truth to them. More likely the Lord’s revelations clarified and enhanced many of the popular beliefs of the time, which goes along with JS statements about accepting truth from wherever we find it.One thing that influenced my opinion on this was Ben Franklin’s use of the word “interest’ to describe some form of wealth. He referred to a gentleman who had a lot of “interest”….this is the term used to describe tithing in the doctrine and covenants. However, it wasn’t clear from Ben Franklin’s usage either what the term “interest” meant == was it equity? Assets? Income? etcetera.
There were some other ideas in his biography that made me think “that sounds like some of Joseph Smith’s ideas!”.
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