--- 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: 17 number: 6 published: 1914-04 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'William J. Snow, "“Mormonism” a Dynamic Force," *Improvement Era* 17, no. 6 (April 1914): 533–535.' source: url: https://archive.org/details/improvementera176unse 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: improvementera176unse start_page: 533 end_page: 535 rights: status: public-domain basis: US publication 1930 or earlier (published 1914-04) source: https://archive.org/details/improvementera176unse publication_year: 1914 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 1914, before 1931; a scan-level notice does not restore copyright. --- # “Mormonism” a Dynamic Force "Mormonism" a Dynamic Force BY WM. J. SNOW, ASSISTANT PROFESSOR OF HISTORY, BRIGHAM YOUNG UNIVERSITY The great man is he who anticipates the future and provides for it. The genius is he who goes from the immediate to the remote, who sees in minor particulars general principles, the application of which gives rise to new and progressive forms of activity. Thus our Savior gave instructions and propounded doctrines that met the needs of the ages ; he touched all phases of life and was true at every point. Upward movements in spirituality and morals are but progressive realizations of the Christ doctrines. Upon our growing appreciation of these ultimate truths depends our highest development. In this sense Christ becomes the great ideal towards which the future will move with everwidening circles of progress. What is true of our Savior, in this large and universal sense, is true in varying degrees of all inspired men, all geniuses who pave the way for higher and better things. Thus Joseph Smith, the prophet of this dispensation, gave definite form and new meaning to certain great anticipatory principles that underlie and give direction and impetus to man's highest development. All unconsciously the world is imbibing these principles and expressing them as the broadest and truest philosophy of the age. The leaven of a living, vital force is causing the whole body to expand and rise to more exalted hopes and holier deeds. Reference to one or two great central doctrines will illustrate and enforce this point. Elders who have been on missions will, no doubt, confirm the writer's missionary experience in teaching eternal progression. Many were fascinated by such an attitude towards life and growth. In fact some intelligent, conservative people became enthusiastic over the richer and fuller life this doctrine held out. However, when carrying the principle to its ultimate conclusion, and applying it to God himself, intense opposition was encountered. When expressing the thought that "as man is, God once was, and as God is, man may become," righteous indignation was encountered, and the charge of gross materialism had to be met. What ! God not at the end of progress ! The idea appeared unthinkable. Yet if man's happiness must be incomplete without continuous activity and progress, then would not God's happiness be limited without the same eternal privilege? The answer is 534 IMPROVEMENT ERA . self-evident. In fact, the best minds of the age are beginning to see it so. With the functional psychologist comes the thought that all true knowledge is dynamic; that it makes for new and everchanging adjustments ; that there is nothing absolute and fixed ; that all things are relative, even perfection itself ; and, moreover, that God cannot be an exception, but must be something more than a static, quiescent, providence, realizing within himself the end and consummation of all advancement. On this point Professor Ames says (See Psychology of Religious Experience, pp. 282, 283) : "The movement is under way which is destined to exalt the very process of development to the place of a religious obligation. It may even add the attribute of evolution to the char" acter of Deity and embody the quality of dynamic, purposeful activity among the cardinal virtues." Is this not another way of saying, "As man is, God once was, and as God is, man may become"? Again, does it not sound strangely like saying in scientific language what Joseph Smith expresses in the following : "A man is saved no faster than he gets knowledge ; for if he does not get knowledge he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge and consequently more power than many men who are on the earth" {Compendium, p. 274). Here Joseph Smith speaks as one having authority, and not as the Scribes and Pharisees. His simple declaration, "a man is saved no faster than he gets knowledge," is a wonder-working, long-range thought, an impelling principle, carrying man onward and upward forever ; it embodies, in short, Professor Ames' "dynamic, purposeful activity," which he cautiously admits is among the cardinal virtues, applying even to Deity. Three-quarters of a century ago, when Joseph Smith advanced the doctrine, it was generally considered sacrilegious, preposterous, but now it is seen to contain the germinal power of continuous growth towards, and co-operation with, God. This central doctrine, then (I am speaking of the inner spirit and meaning of "Mormonism," and not of its mechanics or outward forms), is dynamic, has remote bearings, meets the changing needs of society, is a positive impetus and stable guide under all circumstances. In fact, perhaps, it would not be claiming too much to say that it underlies the various progressive movements of the day. Its fruits are manifested among Latter-day Saints in purposeful activity, in industry, in colonization, in unquestioned zeal, in educational matters, in splendid educational institutions, and in enlightened citizenship. All true advancement, physical, material, or otherwise, is considered religious in this scheme. Cooperation with God in the work of the world, is the call of this message of salvation, through purposeful activity. But the pursuit of knowledge must be guided, Joseph Smith "MORMONISM" A DYNAMIC FORCE 535 said, in the closing extract from which I previously quoted:* "Hence, it needs revelation to assist us, and give us knowledge of the things of God." This is consistent from any point of view. Always there must be some end, some unifying principles coordinating and reinforcing the various particulars with reference to this end. God oversees the whole plan and can wisely direct the various activities. Organized efforts under prophetic guidance, with the central thought "the upbuilding of the kingdom of God," accounts for the solid achievements of the "Mormons" wherever they have settled. "Mormonism" has never made religion a segment of a circle, but the whole circle circumscribing all the activities of man, and giving them a divine setting. Now listen to Dean Albion Small, of the Chicago University.! In a discourse preached in the Hyde Park Baptist Church, July 20 of last year, on the subject of "Who is the Saved Man," he declared that he who co-operates with God in the work of the world will be saved. This work he outlined as extracting from the earth its resources ; transporting the same, and distributing them, and finally finding out how to use these resources so that the greatest number of people may realize the largest development possible, materially and spiritually. He declared that in all this he was not translating the gospel into sordid, mechanical materialism. "There is something else to be done," he said. "We should be developing our minds and spirits in our work and not outside of it. But," he said, "we cannot be saved at our own job unless we have communion with God." Here, then, is the very essence of the gospel ; here is the dynamic power of "Mormonism" manifesting itself in the thought of the world. Continued development, physical, mental and spiritual, growing out of or accompanying as a natural sequence "purposeful activity" directed by the revelations of God, is here clearly seen to be the very center and circumference of salvation. Truly "Mormonism" has vital elements, ultimated principles that will stand the test of time, and find application in the progressive movements of the ages. Eternal progression, individual and social, is a universal hypothesis for the redemptive work of the world. PROVO, UTAH *"A man is saved no faster than he gets knowledge." — Compendium, p. 274. tFor summary of discourse, see Hyde Park Baptist Record, for July, 1913. The writer heard this discourse, and after the meeting discussed it with a teacher from Michigan. This gentleman remarked that he was very much impressed with such commonsense doctrine; "but," said he, "it sounds very much like a sermon I heard preached at your ["Mormon"] meeting, in South Chicago, a few Sundays ago." Continuing, he added, "I like very much your teachings concerning eternal progression and practical righteousness, or salvation through right living, and continuous advancement."