A Rational Theology, as Taught by the Church of Jesus Christ of Latter-Day Saints — Context and Discussion

Theology as a Science of First Principles

Widtsoe's approach is systematic and foundational. He begins by defining theology itself: "Man in the Universe—A Man's Religion—Theology Defined—The Gospel—The Purpose of this Book." The table of contents reveals a structure that moves from fundamentals to pre-existent states, then to the organization of the Church. The author insists that a rational theology must be based on principles that harmonize with "the knowledge and reason of man." This is not a defensive posture but a constructive one: Widtsoe aims to show the "coherence, reasonableness and universality of the gospel philosophy." He explicitly declines to correlate his doctrines with current philosophical opinions, instead inviting readers to discover the harmony between the gospel and all discovered truth. The text thus functions as a self-contained system, grounded in its own axioms.

Priesthood as Universal Authority

A central section details the priesthood structure, which Widtsoe presents as a logical outgrowth of the gospel's theory. The Aaronic and Melchizedek Priesthoods are described with precise numerical quorums: twelve deacons, twenty-four teachers, forty-eight priests, ninety-six elders, and seventies with seven presidents. The author emphasizes that "all men who have attained sufficient experience hold or should hold the Priesthood." This universal male ordination is tied to the family as the basis of society: the man is the spokesman and presiding authority, so the priesthood is bestowed upon him. Women, Widtsoe states, "enjoy all the endowments and blessings of the Priesthood in connection with their husbands." The text insists there is no priesthood class; rather, the priesthood belongs to all, a mark of the true Church.

The Plan of Salvation as Progressive Order

Though the excerpts do not include the full treatment of the plan of salvation, the preface and structure indicate that Widtsoe sees the gospel as a "Great Plan" aimed at human happiness and eternal progression. The Church exists to advance this plan, and every member must be active. The author's language is teleological and orderly: the plan is advanced through proper authority, ordinances, and daily living. The priesthood is not an end in itself but a means for all to "officiate as may be needed in the work of the Church, or in their own behalf." This functional view ties theology to practice. Widtsoe's rationalism does not reduce faith to reason but insists that revealed truth and discovered truth are ultimately harmonious. The book's brevity, acknowledged in the preface, leaves many topics untreated, but the systematic outline invites further study.

Readers approaching A Rational Theology should note its dual character: it is both a doctrinal handbook for Latter-day Saint priesthood holders and an apologetic for the rationality of Mormon belief. Widtsoe's scientific background—he was a professor of chemistry and later president of the University of Utah—inflects his method, but he never argues from science directly. Instead, he builds a logical edifice from accepted principles. The book rewards attention to its structure and the precise definitions that underpin each claim. For those interested in the intersection of faith and reason in early twentieth-century American religion, this text offers a clear, if compressed, statement of a distinctive theological system.

That rainy afternoon, Widtsoe’s calm insistence on universal law felt almost like shelter. His orderly cosmos made me wonder what happens when certainty cracks. Later, nearly by accident, I found Phases of Faith; Or, Passages from the History of My Creed — A Reader’s Guide, and the two books seemed to speak to each other across a century—one building, one gently dismantling, both honest in their own weather.