Gospel Philosophy Showing the Absurdities of Infidelity, and the Harmony of the Gospel with Science and History — A Closer Reading

A Combative Preface and Purpose

Ward’s preface establishes the book’s rhetorical stance. He describes sectarians as dreading Mormon Elders due to 'humiliating defeat' in past debates, while infidels are portrayed as learned but misguided. The author’s language is direct and confrontational: he aims to 'refute' and 'harmonize,' not merely discuss. The preface also reveals the book’s intended audience—young readers and missionaries—and its reliance on 'well-known facts' rather than original research. Ward notes that many facts are 'collected from larger works,' positioning the book as a digest of apologetic arguments. The inclusion of illustrations, designed by Brother John Held, suggests a visual component meant to engage readers. This opening sets a tone of certainty and urgency, with Ward positioning himself as a defender of truth against a tide of skepticism.

Voice and Argumentative Structure

Ward’s narrative voice is authoritative and impassioned, often using rhetorical questions and exclamations. In Chapter VII, he asks, 'What was it that enabled the early Saints… to joyfully meet death in its most horrid forms?' and answers with 'the power of truth—it was the power of God.' This pattern of question and emphatic response recurs throughout the excerpts. Ward also employs contrast: he juxtaposes the gospel’s 'sublime ideas' with the 'degrading practices' of other religions, and the 'simple, yet sublime records of the evangelists' with inferior human compositions. His argumentative structure relies on piling evidence—historical references, scriptural citations, and secular authorities like Pliny—to build a cumulative case. The prose is dense with allusions and quotations, reflecting a style that prioritizes persuasion over nuance.

Pace and Use of Historical Evidence

The excerpts show a deliberate shift in pace between chapters. Early chapters (I–V) likely move quickly through broad arguments, while later chapters (VI–VIII) slow down to examine specific evidence. In Chapter VII, Ward spends several paragraphs on Pliny’s letters, drawing parallels to New Testament writings and emphasizing the 'grand idea' that Christian testimony is 'utterly different from all other religions.' The pace becomes almost forensic as he dissects Pliny’s account of apostates and contrasts it with 1 John. Chapter VIII then shifts to a more descriptive mode, offering 'historical glimpses' of New Testament figures and the catacombs. Ward’s use of analogies—comparing Thomas L. Kane’s discourse on Mormon history to secular references about early Christianity—reveals his method: he uses contemporary Latter-day Saint experiences to illuminate ancient texts, creating a bridge between past and present.

Readers should approach Gospel Philosophy as a period-specific apologetic, not a neutral survey. Ward’s voice is that of a defender, not a scholar, and his evidence is selected to support a predetermined conclusion. The book’s value lies in its reflection of late-19th-century Mormon intellectual culture and its engagement with contemporary scientific and historical debates. Pay attention to how Ward uses analogy and contrast to build his arguments, and note the recurring emphasis on the uniqueness of Christian (and Mormon) claims. The work rewards close reading for its rhetorical strategies, even if its conclusions are taken as given.

In all these years, not once have I found truth’s warmth in a shout. The 1884 volume argues with fists, yet beneath its combative pages breathes a quieter certainty—much like the gentle meditations of A Discourse of Life and Death, by Mornay; and Antonius by Garnier — Key Ideas to Explore. Both whisper that faith, once fears are set aside, simply endures.