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Education for Eternity

Biology & Agriculture Quotes

Allen, A. Lester. "Science and Theology: A Search for the Uncommon Denominator," BYU Studies 29(3), Summer 1989, pp. 71-78.

Scholars have found it difficult to add science and theology because they lack a common denominator. The scientists' theories of evolution and the theologians' revelations of man's creation could not be integrated harmoniously into a single, acceptable narrative because of the absence of a unifying concept. This essay relates my prolonged search for such a common denominator, a search that had its origin in the assumption that truths from science and from theology ought to blend--or at least ought not to conflict with each other. (p. 71)

Evenson, William E. "Evolution." In Daniel H. Ludlow (Ed.), Encyclopedia of Mormonism (New York: Macmillan, 1992).

The position of the Church on the origin of man was published by the First Presidency in 1909 and stated again by a different First Presidency in 1925:

The Church of Jesus Christ of Latter-day Saints, basing its belief on divine revelation, ancient and modern, declares man to be the direct and lineal offspring of Deity. . . . Man is the child of God, formed in the divine image and endowed with divine attributes (see Appendix, "Doctrinal Expositions of the First Presidency").

The scriptures tell why man was created, but they do not tell how, though the Lord has promised that he will tell that when he comes again (D&C 101:32-33). In 1931, when there was intense discussion on the issue of organic evolution, the First Presidency of the Church, then consisting of Presidents Heber J. Grant, Anthony W. Ivins, and Charles W. Nibley, addressed all of the General Authorities of the Church on the matter, and concluded,

Upon the fundamental doctrines of the Church we are all agreed. Our mission is to bear the message of the restored gospel to the world. Leave geology, biology, archaeology, and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research, while we magnify our calling in the realm of the Church. . . .

Upon one thing we should all be able to agree, namely, that Presidents Joseph F. Smith, John R. Winder, and Anthon H. Lund were right when they said: "Adam is the primal parent of our race" [First Presidency Minutes, Apr. 7, 1931].

Jones, Gerald E. "The Gospel and Animals." Ensign 2(8), August 1972, pp. 63-65.

What is the will of our Heavenly Father in regard to animals? The prophets, past and present, have said much that is relevant on this subject. [Reviews references in scripture and in the writings of the prophets related to how we should treat animals.]

Kimball, Edward L. "Harvey Fletcher and Henry Eyring: Men of Faith and Science." Dialogue 15(3), Autumn 1982, pp. 74-86.

The year 1981 saw the deaths of Harvey Fletcher and Henry Eyring, men of great religious faith whose superb professional achievements placed them in the first ranks of the nation's scientists. . . . Both could be said to have had simple religious faith--not because they were uncomplicated people incapable of subtlety, but because their religious character was early and firmly grounded in a few fundamentals. This freed them from a life of continuing doubt and struggle. (p. 74)

Miller, Robert L. "Science And Scientists." In Daniel H. Ludlow (Ed.), Encyclopedia of Mormonism (New York: Macmillan, 1992).

In a world where science and religion have sometimes been at odds, Latter-day Saints stand out for their positive attitudes toward science and their high proportion of involvement in scientific careers. Active scientists are often called to positions of Church leadership, and a number of LDS scientists have been internationally recognized for scientific work. With Church sponsorship, Brigham Young University maintains sizable programs in most scientific fields of study and supports significant research in many of these. The positive attitude toward science is often attributed to distinctive theological beliefs.
. . .
Like people in other religious traditions, the Latter-day Saints have also discovered scriptural reasons for some ambivalence toward modern science. In some instances, prominent Church leaders have voiced strong skepticism about science in general and about certain theories of psychology, evolutionary biology, and astronomy in particular. Some have suggested that a number of these scientific ideas are incompatible with the scriptures and the basic doctrines of the Church. Others have proposed ways to reconcile these and have emphasized the ultimate compatibility of all truth, whether revealed to prophets or discovered by scientists.

Nibley, Hugh. "Brigham Young on the Environment." In To the Glory of God, ed. T. Madsen and C. Tate (Salt Lake City: Deseret Book, 1972), pp. 3-29.

For Brigham, moral and physical cleanliness and pollution are no more to be separated than mind and body: "Keep your valley pure, keep your hearts pure, and labor what you can consistently, but not so as to injure yourselves. Be faithful in your religion. Be full of love and kindness towards each other." (JD 8:80:60)

Packard, Sandra Bradford. "Animals." In Daniel H. Ludlow (Ed.), Encyclopedia of Mormonism (New York: Macmillan, 1992).

Latter-day Saints believe that animals, like humans, have spirits, in the form of their bodies (D&C 77:2). Like humans and plants, animals were created first as spirits in heaven and then physically on the earth (Moses 3:5). Mortal and subject to death, animals will be saved through the Atonement of Christ (TPJS, pp. 291-92). Humans and animals will eventually live in peace on this earth (Isa. 11:6-9; 2 Ne. 30:12-15; D&C 101:24-26). The Prophet Joseph Smith taught that animals will be found in heaven, in myriad forms, from myriad worlds, enjoying eternal felicity, and praising God in languages God understands (TPJS, pp. 291-92).

Paul, Erich Robert. "Science and Religion." In Daniel H. Ludlow (Ed.), Encyclopedia of Mormonism (New York: Macmillan, 1992).

Because of belief in the ultimate compatibility of all truth and in the eternal character of human knowledge, Latter-day Saints tend to take a more positive approach to science than do some people in other religious traditions who also claim a strong foundation in scripture. The LDS experience includes encounters between religious belief and the natural sciences in three broad areas. For the most part, LDS responses to discoveries in American antiquities and New World archaeology have been enthusiastic, but sometimes cautious, as these findings are thought to have some potential for expanding contemporary understanding of the ancient Book of Mormon Peoples and Book of Mormon geography. Latter-day Saints have often been defensive toward, though they have not necessarily rejected, developments in geology and the biological sciences that bear on the nature of the Creation and the age of the earth (see Evolution; Origin of Man). The revelations to Joseph Smith of an Abrahamic astronomy and three creation accounts, having some variation, have also stimulated positive interest in astronomical and cosmological issues. In particular, these revelations affirmed the plurality of worlds and heliocentrism in the scriptural writings of ancient prophets. Historical, scientific, philosophical, and theological factors have tempered discussions of science and religion in the LDS context.

. . . Latter-day Saints assume that ultimate truths about religious matters and about God's creations can never be in conflict, as God is the author of both. They look forward to a time when more complete knowledge in both areas will transcend all present perceptions of conflict.

Paul, Erich Robert. "Science, Religion, and Mormon Cosmology." (Urbana, Ill: Univ. of Illinois Press, 1992). "Science and Mormonism," from the "Bibliographic Essay," pp. 242-245.

The most comprehensive bibliography of materials dealing with science and Mormonism is given in Robert L. Miller, "Science/Mormonism Bibliography; 1830-1989." The historiography dealing with science, scientific theory, and Mormon beliefs began with Parley P. Pratt and Orson Pratt. In book form, the discussion of the relationship of science and religion began chronologically with John H. Ward's Gospel Philosophy: Showing the Absurdities of Infidelity and the Harmony of the Gospel with Science and History (Salt Lake City: Juvenile Instructor, 1884). Nels L. Nelson, in his Scientific Aspects of Mormonism (New York: E. P. Dutton, 1904), became the first Mormon author to deal extensively with evolutionary views. First published in serial form in the Improvement Era (1903-4), John A. Widtsoe's Joseph Smith as Scientist (Salt Lake City: Mutual Improvement Association, 1908) argues that Joseph Smith anticipated many important scientific discoveries. Although not all of Roberts's theological speculations deal with science, B. H. Roberts, in The Seventy's Course in Theology. Second Year: Outline History of the Dispensations of the Gospel (Salt Lake City, 1908), deals with many relevant issues. John A. Widtsoe's Science and the Gospel (Salt Lake City, 1908) was the 1908-9 Mutual Improvement Association manual. Frederick J. Pack provides a forceful defense of evolutionary thinking in his Science and Belief in God (Salt Lake City: Deseret News Press, 1924). Written for the Mutual Improvement Association, John A. Widtsoe's How Science Contributes to Religion (Salt Lake City, 1927) assumes that science and Mormonism are compatible, and therefore science adds to our understanding of the creation. B. H. Roberts in his magnum opus, "The Truth, the Way, the Life: An Elementary Treatise on Theology" (Unpublished, 1928), deals with numerous scientific and religious issues. John A. Widtsoe in his In Search of Truth (Salt Lake City: Deseret Book, 1930) addresses the questions "What is science?" and "How does the church view science?" In a collection of many of his most important articles, John A. Widtsoe in Evidences and Reconciliations, 3 vols. (Salt Lake City: Bookcraft, 1943, 1947, 1951), treats numerous scientific issues that premise the view that Mormonism and modern science are complementary. Joseph F. Merrill in his Truth-Seeker and Mormonism (Salt Lake City: Deseret Book, 1946) also premises that Mormonism and true science are compatible.

Following the publication of Joseph Fielding Smith's . . . Man: His Origin and Destiny (see below), Paul A. Green was commissioned by the Mormon church to compile Science and Your Faith in God (Salt Lake City: Bookcraft, 1958), which contains chapters by Henry Eyring, Carl J. Christensen, Harvey Fletcher, Franklin S. Harris, Joseph F. Merrill, Frederick J. Pack, and John A. Widtsoe rebutting Smith. Discussion of many of these issues was continued by Mormon scientists in Frank B. Salisbury, Truth by Reason and by Revelation (Salt Lake City: Deseret Book, 1965); in The Faith of a Scientist (Salt Lake City: Bookcraft, 1967), in which Henry Eyring, easily Mormonism's most famous scientist, relates how his faith and his science are compatible; in Frank B. Salisbury, The Creation (Salt Lake City: Deseret Book, 1976), which provides a discussion of the creation of the world using both scientific and scriptural sources; and in William Lee Stokes, The Creation Scriptures: A Witness for God in the Scientific Age (Bountiful, Utah: Horizon, 1979), who argues that the Mormon view of creation is fully compatible with normative science.

Most recently a group of Brigham Young University scientists explored their faith in Science and Religion: Toward a More Useful Dialogue, Vol. 1, Background for Man: Preparation of the Earth, ed. Wilford M. Hess and Raymond T. Matheny, and Vol. 2, The Appearance of Man: Replenishment of the Earth, ed. W. M. Hess, R. T. Matheny, and D. D. Thayer (Geneva, Ill: Paladin House, 1979). These volumes contain articles in their authors' fields of specialty providing personal testimonials of the compatibility of science with Mormonism. For a useful review of this collection of essays, see F. S. Harris, Jr., "Archaeology in a Setting of Science and Religion," Newsletter and Proceedings of the SEHA 146 (May 1981), 7-9.

The Fall/Winter 1973 issue of Dialogue was devoted to relevant science/Mormon issues; see James L. Farmer, ed., "Science and Religion," Dialogue 8, nos. 3/4 (Autumn/Winter 1973), 21-143, which contains articles by James L. Farmer, Richard F. Haglund, Jr., Duane E. Jeffery, Hugh Nibley, Edward L. Kimball, Clyde Parker, Brent Miller, William E. Dibble, William L. Stokes, and Benjamin Urrutia.

For a variety of recent articles which explore various aspects of Mormonism and science, see the following: A. Lester Allen, "Science and Theology: A Search for the Uncommon Denominator," Brigham Young University Studies 29, no. 3 (Summer 1989), 71-78; David H. Bailey, "Scientific Foundations of Mormon Theology," Dialogue 21, no. 2 (Summer 1986), 61-80; James L. Farmer, William S. Bradshaw, and F. Brent Johnson, "The New Biology and Mormon Theology," Dialogue 12, no. 4 (Winter 1979), 71-75; Steven H. Heath, "The Reconciliation of Faith and Science: Henry Eyring's Achievement," Dialogue 15, no. 3 (Fall 1982), 87-99; F. Kent Nielsen, "The Gospel and the Scientific View: How Earth Came to Be," Ensign 10, no. 9 (September 1980), 67-72; Keith E. Norman, "Mormon Cosmology: Can It Survive the Big Bang?" Sunstone 10, no. 9 (1985), 19-23; and Dennis Rowley, "Inner Dialogue: James Talmage's Choice of Science as a Career, 1876-1884," Dialogue 17, no. 2 (Summer 1984), 112-30.

Widtsoe, John A. In Search of Truth; Comments on the Gospel and Modern Thought (Salt Lake City: Deseret Book, 1930).

Almost every day someone, usually honest enough, offers a new belief or thought, burnished and bright with newness, to replace convictions that we have long held and which have well maintained us. This always raises the question whether the old beliefs should be surrendered unless we are certain that the new offering can serve us better. A careless exchange may result in loss or fearful consequences.

There is, of course, no objection to a thing or thought because it is new. This is a growing and increasing world; and as long as time endures, if we live well, progress will animate us. The mind must not be closed against progress. New light is constantly coming into the world, which should be received with gladness. The question is merely with respect to the validity and value of the new offerings. Are the old beliefs false? Are the new ones true? If true, are they of such fundamental value as to necessitate the required exchange? So run the questions that man must answer, if indeed he be an honest and progressive man. New beliefs should be accepted with care, but to refuse to exchange old error for new truth would be disastrous. The proffered exchange of a narrow for a more comprehensive conception of eternal realities would be made with profit, and all right-minded persons should stand ready to accept such greater light. There can be no valid objection to changing one's opinion on any subject, providing he changes from error to truth. In fact, many of the new opinions or beliefs are better than the old ones. . . .

In many cases, however, the new offerings strike deliberately at the foundations of our established beliefs. If accepted, many of them would destroy the means by which man has moved these many years towards peace of mind and happiness of life. Often it is impossible at first sight to detect the danger of such suggestions, for they are carefully worded, and have not been subjected to the test of life and experience. Their truth has not been fully plumbed. Those who gaily and happily accept new opinions without inquiry, may soon find themselves in a state of misery, either expressed or silent. To such persons, the exchange of the old for the new has brought disaster. A new definition of God, a new theory of man's relationship to God, or a new interpretation of the purpose of life, are matters which must be subjected to the severest tests of truth. One who loves truth cannot follow the multitude with respect to such matters. He must know for himself.

Since in every proffered exchange may lie hidden a thrust at fundamental truth, every offering must be examined. In appearance it may be beautiful, yet have a rotten core. In this day, a man who does not carefully weigh and consider modern issues has failed to catch the spirit of truth-seeking which has made possible our modern civilization (pp. 7-11)

Widtsoe, John A. Evidences and Reconciliations, arr. by G. H. Durham, 3 vols. (Salt Lake City, Utah: Bookcraft, 1960).

It is a paradox that men will gladly devote time every day for many years to learn a science or an art; yet will expect to win a knowledge of the gospel, which comprehends all sciences and arts, through perfunctory glances at books or occasional listening to sermons. The gospel should be studied more intensively than any school or college subject. They who pass opinion on the gospel without having given it intimate and careful study are not lovers of truth, and their opinions are worthless. (pp. 16-17)