[Sidenote: Science requires a strong faith in "things not seen.">[
Science asks us to believe in the existence of particles, unknowable to our senses, the molecules; then to believe in still smaller particles, the atoms, which make up the molecules but whose relative weights and general properties have been determined. Here, a faith is required in "things that can not be seen," and in the properties of these things. True, the scientist does not pretend to describe the atoms in detail, he does not need to do that to establish the certainty of their existence. He looks upon them as ultimate causes of effects that he may note with his physical senses. Does theology require more? Does any sane man in asking us to believe in God, for instance, attempt to describe him in detail?
The scientist goes farther than this, however, for he asks us not only to have faith in the invisible, untasteable, unfeelable atoms, but also in the exact manner in which these atoms are arranged within the molecule. True, it is claimed, only, that the relative arrangement is known, yet the faith required still leads us far beyond the simple faith in atoms. Has any man asked us to believe that he can describe the structure of God's dwelling? No principle taught by Joseph Smith requires a larger faith than this.
[Sidenote: The conception of the ether requires large faith.]
Not only in chemistry are such transcendent truths required. The fundamental conception of physics requires, if possible, a larger faith. The explanations of modern physics rest largely upon the doctrine of the universal ether. This ether is everywhere present, between the molecules and atoms; in fact the things of the universe are, as it were, suspended in the ocean of ether. This ether is so attenuated that it fills the pores of the human body without impressing itself upon our consciousness, yet some of its properties indicate that its elasticity is equal to that of steel. As shown in chapter 5, the most eminent scientists of the day declare that the existence of this world-ether is one of the few things of which men may be absolutely sure. Yet the ether cannot be seen, heard, tasted, smelled or felt. To our senses it has neither weight nor substance. To believe the existence of this ether requires a faith which is certainly as great as the greatest faith required by Mormon theology.
Numerous other illustrations might be cited, without greatly emphasizing the truth that the great fundamental doctrines of science require a great faith in realities that are beyond the reach of our senses.
[Sidenote: Faith comes slowly and naturally.]
The great foundations of science have not come as a "great wakening light," but have come slowly, through a process of normal, guided growth. The first experiment was made, from which a simple conclusion was drawn; the second experiment furnished a second conclusion; the two results combined produced a third conclusion, and so on through thousands of experiments and conclusions, until the brilliant conceptions of modern science were attained. In short, the scientist works very simply by careful observation of nature, "the earth and its fullness," and by as careful reasoning from the observed facts. The mind builds noble structures of the materials the senses bring. The same method may be employed in gaining faith in the principles of theology; and the Apostle Paul tells us distinctly that the righteousness of God is revealed from "faith to faith," and that the eternal power of God and the Godhead and "the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made." The scientist, likewise, begins with the things that are made and proceeds "from faith to faith," gaining "here a little, and there a little," until a faith is reached which, to him who has not followed its growth, may seem absurd in its loftiness.
[Sidenote: Science cannot progress without faith.]
Certainly, no man can progress in science unless he has faith in the great inductions of scientific men. Faith is as indispensable for scientific progress as for theological advancement. In both cases it is the great principle of action.