Lectures on Faith 1: 2-9

Intro | Preface
Lecture 1: 1 |  2-9 | 10-11 | 12-17 | 18-24

"In presenting the subject of faith (the importance of which is touched upon in the previous post), we shall observe the following order:
"First, Faith itself--what it is;
"Secondly, the object on which it rests; and
"Thirdly, the effects which flow from it.
"Agreeably to this order we have first to show what faith is." (v. 2-6)

Not much explanation needed there; basically saying this is the intended outline for the rest of the lectures: What faith is, what it needs to be based upon, and what happens when it is correctly exercised. Here, we get into the definition of Faith:

"The author of the epistle to the Hebrews, in the eleventh chapter of that epistle and first verse, gives the following definition of the word faith: 'Now faith is the substance [assurance] of things hoped for, the evidence of things not seen.' From this we learn, that faith is the assurance which men have of the existence of things which they have not seen; and the principle of action in all intelligent beings." (v. 7-9)

(Side note: It's interesting that Joseph says "the author of the epistle to the Hebrews," rather than simply naming Paul as the author. I don't know whether that's a change in who wrote the epistle, or whether "the author of the epistles" is just the traditional way to refer to Paul, but that's a topic for another time.)

Joseph Smith's discussion (translation?) of Hebrews 11: 1 makes a lot more sense. He expands the first half of the verse, explaining that "faith is the assurance which men have of the existence of things which they have not seen." Rather than faith being a substance, or a thing you receive, faith is explained to be a firm belief--one you are assured of, confident in, and certain to receive (synonyms of "assurance"). However, this firm belief must also be acted on, which is where the second half of the verse comes in.

Gathering evidence nowadays consists mostly of finding other people's research and experiences (usually via internet), and finding more of it than another person often means you win. Personal experiences (also known as "anecdotes") are diminished in this system, because they are considered too subjective or personal, and lack the necessary research. However, in order to really know something for yourself, you need to experience it yourself. Until then, all the experience in the world that others find is merely theory for you. And while it's possible for you to teach your theory as if it were experience, it won't have the same depth and gravity as it would if you truly knew something, and can be easily dismantled by opposing arguments. (The Lectures go deeper into the difference between Faith and Knowledge later on, so I'll come back to this.)

Joseph Smith taught this repeatedly in his ministry, especially when people were "depending on the Prophet (himself), hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves" (TPJS, p. 238). To the contrary, he taught very early on--displayed in the second publication of the Evening and Morning Star, the early Church's newspaper--that "it is your privilege to purify yourselves and come up to the same glory [as the Prophets' examples given in scripture], and see for yourselves, and know for yourselves" (Ibid., p. 13, emphasis added). Joseph here is giving an assurance that something we have not yet seen truly does exist (revelation, gifts from God, etc.), and it's by personal actions (purifying yourself) that you receive the irrefutable evidence that he was correct (seeing for yourself and knowing for yourself). This is why Faith is "the principle of action in all intelligent beings:" because you 1) believe something can be obtained, 2) desire it strongly enough to do something about it, and 3) act in the best and most correct way to generate or arrive at the desired outcome.

Paul said this is the definition of faith. Joseph Smith explained what Paul meant. And by combining the two, we have a simple definition of what faith is. If any one of these parts were removed, it wouldn't be faith any more. If you didn't believe your outcome was obtainable, even if you desired it more than anything else, you would eventually lose your desire against the opposition that comes, and then lose hope. If, on the other hand, you believed it could be obtained and acted on that, but didn't desire it strongly enough, you could again be crushed under the inevitable opposition, and again lose hope. And if you believed and desired enough, but never acted . . . well, nothing would happen. That one's pretty obvious. All three parts have to be in play for this mindset to be called faith.

As a side note, three is often considered a sacred number: completeness, supremacy, and perfection are all derived from the three and/or the triangle in many cultural beliefs (Beginner's Guide to Constructing the Universe, chapter 3). In Hebrew traditions specifically, the third letter--which was used as the third number as well--symbolized balance between opposites, and contained the promise of a Mediator, since it comes after the first letter (the Creator) and the second letter (the Creation) to serve as a harmonizer between the two. Or, in other words, to unite the two and bridge the gap, so they can be At One again. Earth rises up, and Heaven condescends, and are enabled to meet because of the point around which all things center. It's beautiful symbolism.

Now that this Lecture has explained how important Faith is, as well as what Faith is, Joseph next discusses where Faith is, and how often it is exercised by us all--sometimes without even realizing it.