--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Snow, William J. collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 16 number: 5 published: 1913-03 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Snow, William J., "The Significance of Belief," *Improvement Era* 16, no. 5 (March 1913): 481–486.' source: url: https://archive.org/details/improvementera1605unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera1605unse start_page: 481 end_page: 486 rights: status: public-domain basis: US publication 1930 or earlier (published 1913-03) source: https://archive.org/details/improvementera1605unse publication_year: 1913 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1913, before 1931; a scan-level notice does not restore copyright. --- # The Significance of Belief The Significance of Belief BY WILLIAM J. SNOW, OF THE BRIGHAM YOUNG UNIVERSITY One often hears the remark, "It makes no difference what one believes, so long as he does the right thing." At first thought this seems plausible and consistent. Righteousness is the great aim of individual struggle hence, if the conduct is proper ; and right, there is not much ground for questioning belief. Viewing the matter, then, from this standpoint, it matters not whether one bears the stamp of orthodoxy or heterodoxy, so long as one's life is above reproach. Is the position tenable? Let us examine it more critically. In the first place it should be made clear that it is not the purpose of this article to defend any particular orthodoxy, or to argue for fixity of belief with reference to various particulars and assumed objective facts. On the contrary, it seems to the writer that change is the law of life, and that it reaches into the religious field as well as everywhere else. In fact two of the basic pillars of "Mormonism" rest upon this law of change, and have no meaning without it. These are, "eternal progression," and "continuous revelation." Progress is but another name for change change — from a lower to a higher condition, — and continuous revelation means new principles, new light from heaven to meet the new conditions constantly arising. This digression seemed necessary here to make clear the aim of the paper, which is to show that it does matter very materially what one believes. We may now examine more closely the statement, "It makes no difference what one believes, so long as he does what is right." The prime fallacy in this lies in the assumption that belief and action are separate and independent realities ; that each exists for itself alone. The fact is, they are intimately associated elements in the same process ; neither can manifest itself without the other. In short, action inevitable grows out of and is dependent upon some belief, either immediately present, or remotely associated with it. To be sure, there are various beliefs which do not appear to have any connection with the moral or spiritual life. Of such character are beliefs in external facts, or mere historical particulars. It certainly matters little whether one believes that the 482 IMPROVEMENT ERA earth was made in six days or in six million years ; or whether one can give intellectual assent to the historical accuracy of the Jonah story or the story of Lot's wife turning into a pillar of salt. But it does matter very much whether or not one believes the Bible to be a great revelation of God's ministry among his children, and of his creative power in the formation of the earth. It matters but little whether one believes that the Savior himself baptized, or whether he left the performance of that ceremony to his disciples but it does matter materially whether one believes that he was the Redeemer of the world and the Author of salvation —the One who brought life and immortality to light through the gospel. It mat- whether one believes Joseph Smith was born in Sharon ters little or South Royalton or that he said the city of Enoch was taken ; out of the Gulf of Mexico, or that he was scientifically and historically accurate in every statement ; but it makes a vital difference whether or not one believes that Joseph Smith was the prophet of this latter day dispensation, and the revealer of mighty truths for the exaltation of man. Upon all these generalized beliefs depend one's attitude towards life, one's course of action. Indeed, beliefs in principles or truths are always anticipatory, and always represent bases of action with reference to remote ends. What one believes, then, with reference to basic religious concepts, is a key to what one is and what one will become. This being true, it is of vital concern that educational influences make for optimism, and promote faith in God, faith in man, and faith in the triumph of right. Let each, then, express his hopes and beliefs ; for all have doubts enough of their own. But now let us consider some practical illustrations of "beliefs and actions." The discussion thus far has been largely academic. The conclusions reached, however, are confirmed by the life of individuals and peoples. A study of the history of nations will show that the most fundamental fact about them all is their religious belief. The character of their civilization and the nature of their achievements are explained with reference to their beliefs. The antiquities of the Egytians are but a reflex of their faith in the future. Whence their mighty monuments? Why their skill in embalming their dead? What the motive for their art and sculpture? An analysis of their beliefs will furnish us the answers we seek. THE SIGNIFICANCE OF BELIEF 483 They held very tangible, though crude, notions of the future life; the continuance of life after death was conditional upon the preservation of the body. If the body were destroyed, the soul would degenerate and, though it might drag on an existence, it ; would be greatly hampered and narrowed in its activities. Hence, the first need was the devising of ways and means for the preserving of the body. Huge pyramids were built as monumental tombs for the dead. These have endured throughout the ages. The art of embalming attained such perfection that now, after four thousand years, we may look upon the actual faces of the dead Pharaohs. But these activities are not all that are traceable to the beliefs of the Egyptians ; their sculpture and art arise from the same source. Believing that the soul needed food after death as well as before, they placed by the side of bodies tempting viands ; but also believing the soul utilized only the spirit or double of these things, pictures began to be substituted for the realities. Then again, believing that, if perchance the body should be destroyed, a mechanical substitute might suffice, sculptural images and statuettes began to be buried with the body. Thus art and sculpture grew up. In short, all the leading struggles and important achievements of the Egyptians were but the working out of beliefs. What is true of Egypt as a nation is largely true of all other nations. Jastrow says, in his history of the religion of the Babylonians and Assyrians, that their religious beliefs are the most fundamental facts about them, and that they furnish the basis of explanation for all other facts. In the case of the Babylonians, however, their chief concern was their present existence and not the future. Their acts were measured by the effect such acts were supposed to have upon the immediate situation. The favor of the gods was sought in the interest of present undertakings. This was largely true, too, of Greece and Rome. But in all cases essential actions and national and individual character were the outgrowths of generalized beliefs. Perhaps no more striking example of the influence of belief can be had than that furnished by the Hindus. They believed the end of life to be individual annihilation, or absorption in Nirvana. Out of Nirvana everything arose, and in Nirvana everything would find completion and perfection. There, identity would be lost, 484 IMPROVEMENT ERA individual consciousness would be lost, nothing left but universal spirit. Acting upon this belief, they tried constantly to deliver themselves from life, to crucify all desire, to rid themselves of instincts, to blot out all physical desires. In the place, then, of material civilization, the creation of those things that minister to the desires and conveniences of society, there was isolation, meditation, hermitage, personal sacrifices and physical torture of all kinds. It is some Hindu philosophers kept their hands said that clenched until their finger nails grew through the palms of their hands. Stories are related, too, of the Hindu mother throwing her babe into the mouth of the crocodiles, as a religious- rite. Again we see that belief, conditions and conduct shape civilization. This idea of sacrifice was carried over into Christian times, and formed emphasis in the monastic system that grew up in the so-called "Dark Ages." The monks believed in a life of austere self-denial exaltation of the spirit was to be obtained through ; Instincts and desires were not as now the crucifixion of the flesh. to be and expressed, but denied and suppressed. rationalized Social pleasures were therefore denied and society was shunned. Monasteries grew up and salvation was largely confined within their walls. Physical abasement was considered a means of spiritual enlargement. Some examples of self-torture and self-abnegation almost equal anything expressed in India. Tennyson's "Simeon Stylites" presents a vivid picture of the monk of the Middle ages. In any age the belief or beliefs selected for emphasis will determine largely the standard of individual conduct and the trend of community effort. During the Mediaeval period, even the architecture was distinctively reflective of the "otherworldliness" of the time. The Latter-day Saints exemplify strikingly the significance of belief. Two phases of their religious life may serve to illustrate this point. The revealed word of God to them, and in which the believe most sincerely, declares moral purity to be an essential — a very fundamental one — of salvation. In fact it affirms that an adulterer could not enter the kingdom of heaven. In every"Mormon" community, and at the hearthstone of every "Mormon" home, this ideal of virtue is held up, and belief in the dire consequences of its violation is engendered. The result is a rugged purity which can scarcely be found anywhere else THE SIGNIFICANCE OF BELIEF 485 in the world. The writer recalls that in the town in which he was reared, there was but one lapse from virtue in the first twentyfive years of the town's history.This single incident shocked the whole community. This town was but typical of the whole territory at that time. If moral turpitude is creeping into our community, and we cannot be blind to the fact that such is the case, should not all means that are adopted for its eradication be re-enforced by the belief that our Father in heaven looks with no degree of allowance upon moral impurity? In other words, will not a virile faith in God be the great force against this evil, as against every other? Such a belief in the hearts of Latter-day Saints before worldly influences crept into their midst, produced the desired results. Now, as to a second phase of their life in these valleys. They believe,and always have believed, implicitly in the positive assertion of Joseph Smith the Prophet, that "no man can be saved in ignorance." This conception has always constituted a vital motive urging them on to educational efforts. In every condition, in poverty and in prosperity, in trial and in peace, no effort has been spared, no sacrifice has been considered too great, to provide facilities for the proper training and education of the people. As a result of this(we do not ignore the help and co-operation of those who have come among us), Utah ranks enviably high among the states of the Union in education. Briefly summed up, my contention is that it does make a difference as to what one believes, that belief is the basis for action, and that as such it has all the force of an ideal which is set up as a goal of endeavor. Vital, then, is it that our boys and girls be surrounded by influences that make for optimism and a comprehensive belief in the gospel —a belief that will not be seriously shocked or undermined by the discovery of certain historical inaccuracies in the Bible, or by the shattering of certain mechanical idols to which we have been devoted. Nor need we turn our backs upon any field of knowledge. Security depends upon being frank, and honest, and open-minded. It is for us in our religion to select for emphasis that which in our day and time seems most applicable to the conditions, remembering that "Truth's eternal, but her effluence, with endless change, is fitted to the hour." PROVO, UTAH IBY" ^Lucr&xi: tRJ^YTi^sav. Chapter VIII —Peavine Since the first camp at Peavine, when Ben played with the Soorowits children, Fred Rojer spent from one to three weeks in that grove every summer, and every summer he brought the boy along as an indispensable part of the outfit. After the ten days with Montana, at Rincone, a brief week passed in town before father and son made camp at Peavine again. And again the world wagged easy, and all nature moved to its own tune, with the ease and unconcern of the butterfly's flitting over the stretches of grass and flowers. Ben had no Stripes on which to lavish the caresses of his cayuse-loving, dog-devoted nature, for Flossy's insolent treatment of Bowse, had made a slight breach of friendship between herself and the brown-eyed boy. But Fred Rojer gave his son a three-year-old colt, and the only real work the two did in a week, was to accustom Ben and the colt to each other's ways, so that one dared to ride and the other dared to allow it. They made this a quiet, pleasant task for two hours every morning and evening, devoting the rest of the day to books and dialogue, lounging under the trees, hunting grouse, or gum, or squirrels, as the inclination of one or the other happened to indicate. Together they found the nests of birds, and watched the chipmunk frisk on the limb they saw the timid deer browse the oak leaves in the early ; morning, and watched the sun sink into the red deserts to the west. Young Rojer could not understand it, though he enjoyed it immensely. Why they should lose so much time in this place every summer, became more of a problem all the time. One evening when they had rambled about a good deal, and accomplished little so far as Ben could see, he came out with a direct question