Mormonism and history

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Mormonism and history

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Articles about Latter-day Saint history


Has the Church of Jesus Christ of Latter-day Saints (Mormons) "whitewashed" its history?


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Question: Has The Church of Jesus Christ of Latter-day Saints deceived its members regarding controversial issues about its origins, history, and/or scripture?

Introduction to Criticism

The Church of Jesus Christ of Latter-day Saints is routinely criticized for its treatment of controversial aspects of its history and scripture by critics. It is claimed and has been claimed for a long time that the Church deceives their members by not informing them about issues that are supposedly damning to the Church’s credibility. A mantra of many of those that have left the Church is that "Yesterday's anti-Mormon literature is today's mainstream history" or "Yesterday's anti-Mormon literature is today's Gospel Topics Essays".

Frequently accompanying these charges are portrayals of the Church as a money-making scheme. Church leaders are supposedly seeking to increase tithing donations to defraud people of money and use it to buy up palatial homes and other goods.

About this criticism, President Dallin H. Oaks has said that "[i]t’s an old problem, the extent to which official histories, whatever they are, or semi-official histories, get into things that are shadowy or less well-known or whatever. That’s an old problem in Mormonism — a feeling of members that they shouldn’t have been surprised by the fact that this or that happened, they should’ve been alerted to it. I have felt that throughout my life."[1]

This article will examine the assumptions that need to be made in order to believe that the Church has lied to its members about controversial issues and the problems with those assumptions. The criticism is broad enough that we'll need to use a lot of space to unpack it. We'll do so in general terms. Specific cases that critics have pointed to as instances of the Church acting deceptively have been addressed in other FAIR articles and are linked to throughout the course of this article and most especially at the end of it.

Important information is found in both the main body of this article as well as the footnotes. The footnotes contain tangential but still important information related to this topic. We encourage readers to read and explore both.

Assumptions Behind an Accusation of Deception

1. The information must be available

The first assumption we can identify is that there must be information that can actually be discussed. This can be difficult for at least three reasons:

  1. Some historical documents are not made available to the Church since they can be sitting in personal files of people across the United States and other nations where the Church has had a presence. They may not want to share those documents with the Church or other historians and keep them sacred.
  2. Many historical documents are still sitting in large historical archives across the nation and haven’t even been processed.[2] This is especially true of the Church’s archives in Salt Lake City where thousands of historical documents are waiting to be processed by professional archivists. The Church didn’t even get professional archivists until the 70s. Prior to that time, the Church History Department was run by non-expert General Authorities.
  3. Many documents don’t get looked at until a historian starts asking the right questions and actively seeks that information. For instance, we didn’t know about several historic ordinations of black individuals to the priesthood under Joseph Smith’s administration until Lester Bush asked the necessary questions, researched them, and finally wrote his seminal 1973 Dialogue article “Mormonism’s Negro Doctrine: An Historical Overview”.

As aptly stated by Latter-day Saint historians James B. Allen and Glen M. Leonard, “[t]he history of The Church of Jesus Christ of Latter-day Saints is constantly changing as new information becomes available and as each generation asks fresh questions about its past.”[3]

2. The information must be correct

The information available to Church leaders and scholars must be correct. The facts upon which interpretations are built must be accurately identified and stated and the interpretations of those facts must be the most likely correct interpretation. This can be difficult since historians typically debate the particulars of many issues for years before coming to a consensus on an issue and the Church isn’t going to publish claims in its official literature based on specious scholarship. Sometimes there's more than one interpretation that works for historical evidence. Sometimes one interpretation of that evidence looks more plausible than it actually is—and that interpretation can be the one that makes it to official publications—sometimes to be walked back and rethought later on.

Keith A. Erekson, director of the Church History Library in Salt Lake City, observes that "[s]ometimes errors of fact go unnoticed in the origin, editing, and publishing process. Church curriculum materials or letters about chapel artwork undergo a doctrinal and legal review but not a historical or cultural review."[4]

Even the Church's newest, most transparent, and most professional official history Saints has this disclaimer near the back of the first volume on page 659:

Saints is a true account of the history of The Church of Jesus Christ of Latter-day Saints, based on what we know and understand at the present time from existing historical records. It is not the only possible telling of the Church’s sacred history, but the scholars who researched, wrote, and edited this volume know the historical sources well, used them thoughtfully, and documented them in the endnotes and list of sources cited. Readers are invited to evaluate the sources themselves, many of which have been digitized and linked to the endnotes. It is probable that the discovery of more sources, or new readings of existing sources, will in time yield other meanings, interpretations, and possible points of view.

There are many errors that can be made while doing historical scholarship and they all have to do with the historical method. FAIR has an article that gives a brief overview of how to do history and how to answer criticisms of the Church based in it.

3. The information must actually be damning.

The information that is correct must actually be damning either to the character of Joseph Smith, the authenticity of scripture, etc.

This can be a difficult assumption to establish for the simple fact that people can and do react differently to the same information depending on what assumptions they are willing to accept prior to or after confronting that information.

We can take seeming anachronisms in the Book of Mormon for example. Some people might take the presence of seeming anachronisms to be immediately damaging to the credibility of scripture. Others are perfectly fine with the presence of seeming anachronisms since they can be resolved by considering the possibility of loan-shifts. Others might take a seeming anachronism to mean that more information might come to light on it--especially when considering the paucity of archaeological data we have about the ancient New World, preservation conditions for bone deposits, and other factors.

Regarding Church curriculum materials, Keith Erekson observes that "[p]eople draw different conclusions about what is faith promoting, and these judgements, made in the present and influenced by current needs and concerns, have shaped the telling of stories over time. Changes in sensibilities influence what a person or generation deems appropriate for public conversation."[5]

4. Church leaders must become aware of that information at some point

Leaders of the Church have to become aware of that information at some point. This can be difficult for the simple fact that Church leaders likely don’t have time to become aware of controversial scholarly issues.

The late historian D. Michael Quinn observed that "Church leaders have as much experience with the church’s past history as anyone who graduated from seminary, so they are not trying to conceal any concerns or a great secret or mystery, because they are not aware of them. If they haven’t acquired a knowledge of church history before they become a General Authority, they don’t have time to acquire it."[6]

5. Church leaders must take proactive steps to suppress that information

Once information has been found to be correct and damning and general Church leaders have discovered that information, those general Church leaders must take proactive steps to suppress that information. This can be difficult for the simple fact that certain forms of information can’t be easily suppressed.

We can take Book of Mormon anachronisms again as our example. All it takes for someone to find a potential anachronism in our scriptural works is to read those works and compare their claims to the current archaeological science we find from scholars. You can find all that information online or other books that are publicly available.

In the case of historical documents, it’s not that hard to suppress them actually. One need simply burn them secretly if they wished. But there have been exactly zero times when anyone has claimed with credibility that Church leaders have burned documents. The documents that are typically restricted by the Church from public access and stored in its archives are patriarchal blessings of early church members and other temple documents from Church history. The rest is generally open to the public.

This assumption is further complicated by the fact that we have access to information about these issues today. The reader being on the FAIR website and seeing all the claims that critics have made about the Church is evidence that we have vital information on these topics from the Church. The critics couldn’t have made their claims without historical and scientific information being made available for them to formulate those claims. The apologists couldn’t have responded without the critics’ information as well as other info gathered from other sources that help respond to the critics.

This assumption is complicated even further by seeing how many times these issues have appeared in official Church publications, semi-official Church publications, and outside venues over the years. FAIR has compiled exhaustive or near-exhaustive bibliographies for issues like plural marriage, the Book of Abraham, and the First Vision. FAIR has collected smaller yet still revealing bibliographies for most other issues of major controversy. We’ve also collected a number of sources for things like Joseph Smith’s use of the seer stone and/or hat during the translation of the Book of Mormon. Returning to the mantra mentioned before, it's funny that many assert that the Church "is just now admitting" a lot of these facts when they have "admitted" them several decades before the Gospel Topics Essays, for example, were even published. Indeed, nearly all controversial facts that one might find in the CES Letter, for example, can be found in the Encyclopedia of Mormonism published in 1992 and republished in 2007. Critics back then were absolutely sure that the Church "was just then admitting the truth" about a lot of these subjects. They were absolutely sure that the Church was "just admitting" that Joseph Smith utilized a seer stone and placed it in a hat during the translation of the Book of Mormon when Elder Russell M. Nelson mentioned it to a group of new mission presidents and when his talk was published in the July 1993 Ensign.[7] The reality is that nearly all of these issues critics will bring up have been discussed in official, semi-official, and extraofficial literature for a long time.

FAIR also has accurate info and faithful commentary on the artistic depictions of Joseph Smith translating the Book of Mormon that have appeared in Church publications as well as in chapels, temples, and other official Church buildings over the years and that critics say are inaccurate.

Further bibliographic work can be done to find every official, semi-official, and extraoffficial publication done on each controversial issue to further settle debates regarding alleged duplicity on the part of the Church in telling their story. We encourage those interested in this question to do that work. Those interested in doing that work will need to begin their inquiry by first asking when an issue needs to be first mentioned. Because obviously many of the Church's members knew that Joseph Smith was practicing polygamy and polyandry, for instance. But when would that issue begin to be forgotten by church members and need to be researched and discussed in publications? That's when it would become an item of potential duplicity on the part of the Church: if they didn't discuss it when it needed to be discussed. Then bibliographers would need to find all publications that discuss the issue, what controversies researchers faced and had to decide on, when those controversies were decided, when Church leaders found out about the information, when the Church decided to place that information in its official literature, and finally when the claims actually appeared in the literature. Only then can potentially valid criticisms of duplicity arise.

There have been periods of time in which the Church was much more guarded and reluctant to open its archives to outsiders. Non-Latter-day Saint historian John G. Turner observes that Church leaders became such after the publication of Fawn M. Brodie's No Man Knows My History (1945) and Juanita Brooks' The Massacre at Mountain Meadows (1950). Policies for archival access became strict during the 50s and 60s. After Joseph Fielding Smith was relieved of his duties as the Church Historian in 1972, policies for archival access became much more open. From 1972–1982 there was this period of openness to historical research known today among academic historians of Church history as the "Camelot Years," "Camelot Period," or "Camelot Era".[8] Beginning in the 60s and 70s there were attempts to write history about the Church that was more academically-grounded. This work typically did not overtly state that angels, God, and other divine agents were involved in many events of Church history. Rather, phraseology was typically something like "X person claimed to see angels and God." It was called by academics at the time and is still called by historians today "New Mormon History".[9] It presented Church history in a tone that was meant to be palatable to both member and non-member alike. Elders Boyd K. Packer, Mark E. Petersen, and Ezra Taft Benson bristled at this. They wanted to be able to tell the Church's story assuming confidently the existence of God, angels, visions, miracles, etc.[10] Instead of "X person claimed to see angels", they'd say that "X person saw angels". Instead of saying "Joseph Smith, like many other religious figures, sought for a primitive version of Christianity and founded a church claiming to be a restoration of Christ's New Testament church", they wanted to simply say that "Joseph Smith restored the Church of Jesus Christ back to the earth". Since the mid 1980s onward there has been a trajectory towards greater and greater historical transparency and rigor. Beginning in 2001, researchers began the Joseph Smith Papers Project: an attempt at publishing all known documents belonging to Joseph Smith or at least passing through his hands. This project was moved to Church Headquarters in Salt Lake City in 2005 and has been publishing under the Church's auspices since then. Beginning in 2008, the Church planned a new narrative history of the Church to replace B.H. Roberts' old Comprehensive History of the Church published in 1930. Its first volume was released in 2018 entitled Saints: The Standard of Truth. The second and third volumes of this four-volume history have also been published: Saints: No Unhallowed Hand (2020) and Saints: Boldly, Nobly, and Independent (2022). These volumes have consciously been written to address thorny issues in the Church's history and move members' historical knowledge of the church to one that includes "warts and all". The Church has attempted to digitize large and important swaths of its historical archives and interested parties can peruse these documents in the Church History Catalog.

6. Church leaders must take those proactive steps to suppress information with malicious intent

It’s also important to establish that Church leaders must take those proactive steps to suppress information with malicious intent. The author says “malicious” intent because some information seems to have been kept from church members because there was no scholar who could be trusted to take the information and be forthright about its implications while also being sensitive to church members and their beliefs (such as in the case of the First Vision and Joseph Fielding Smith that critics love to talk about). It may take time for Church leaders and other officers to decide how to roll out information to its members so that it doesn’t end up hurting their faith and trust in the Church and it’s past leaders. Often, doubt about the Church is not a matter of information being damning, but the way in which that information is presented that makes it appear as such. It may take time for Church leaders to present the necessary theological and intellectual groundwork that can help other information go down smoothly in members’ spiritual stomachs. As Dallin H. Oaks has observed, “[y]ou don’t want to be getting into and creating doubts that didn’t exist in the first place.”[1] The Church has the right to tell its own story in its own way and at its own time. Not to lie; not to distort the truth; but to present the truth in a way that ultimately advances the Church’s mission of creating Zion and helping others follow God. Church leaders must find the right time (in their incredibly busy schedules and given all the other pressing issues that face the Church and are on the leaders' agendas), the right venue (in the many venues that are available to them and that would be the best conduits to the right hearts and minds), and the right way (given many other circumstances) to present information on these controversial topics. Figuring out all of that is an incredibly tricky task to say the least.

This assumption is further complicated by the fact that the apostles and other General Authorities live lifestyles roughly commensurate with the vocations they held prior to their calls into Church hierarchy. They don't buy up a fleet of yachts nor Lamborghinis just for Church use. Church funds are always geared towards the benefit of the Church. They’re not used for top Church leaders to just live off of the backs of the people. Indeed, they don't need to. They have all the resources, given their stipends and past succesful careers, that they need to live happy, productive lives in their callings and to cover all their necessary expenses. Many critics will doubt that Church leaders aren't trying to just get money—citing things like some General Authorities’ living stipends and the construction of City Creek mall. Information about those topics from an accurate and faithful perspective can be found by following the hyperlinked text.

Finally, it’s doubtful that a lot of information absolutely needs to shared. For example, can one imagine what it would be like if the Church had to announce with trumpet and scrolled proclamation every plagiarism accusation against Joseph Smith? Every argument made against his character? Every argument against other prophets’ characters? Indeed, as Boyd K. Packer correctly observed, "some things that are true are not very useful." Think especially about how you would write the history of a beloved family member that was about to pass and asked you to compile and/or write it. Would you include every single unsavory or negative thing about their life in that history you wrote? Elder Dallin H. Oaks addressed this and urged us to "[s]ee a person in context; don’t depreciate their effectiveness in one area because they have some misbehavior in another area — especially from their youth. I think that’s the spirit of that. I think I’m not talking necessarily just about writing Mormon history; I’m talking about George Washington or any other case. If he had an affair with a girl when he was a teenager, I don’t need to read that when I’m trying to read a biography of the Founding Father of our nation."[1]

7. You must be a good reader.

People need to read to get information. It’s a simple fact of life. It’s also a fact that, as a species, we are fairly bad at reading anything. We aren’t typically interested in something until we feel that we absolutely must be interested in that thing. This is especially true with Latter-day Saints in a crisis of faith: they now feel that their faith is on the line with certain critical arguments made based on history and scripture, whereas before they didn’t feel that and so likely didn’t get interested in Church history and scholarly literature on the scriptures.

As Latter-day Saint apologist Michael Ash has observed:

It [has] been said that America is a nation of non-readers. We are, by and large, literate, but we are often [uninformed] and tend to spend less time reading than watching TV or surfing the Internet. A 2011 survey, for instance, found that the average U.S. adult spends about 7-12 times more time watching TV than reading books.[11] Studies indicate that in the past two decades about 25% fewer American adults spent time reading books.[12] According to another study,

  • One-third of high school graduates never read another book for the rest of their lives.
  • 58% of the U.S. adult population never reads another book after high school.
  • 42% of college graduates never read another book.
  • 80% of U.S. families did not buy or read a book last year
  • 70% of U.S. adults have not been in a bookstore in the last five years.
  • 57% of new books are not read to completion.[13]


When we do read, we often choose pop magazines or novels over nonfiction. Most Americans, for example, are severely uninformed in regards to significant historical issues, current events, or scientific facts. According to a 2003 Gallup poll, a full 83% of Americans could not name the then-current Chief Justice of the Supreme Court, William Rehnquisy, and nearly a third of Americans were unable to name the then-current vice president Dick Cheney.[14] According to Carl Sagan, 63% of Americans are unaware that the last dinosaur died before the first humans lived, and nearly half of American adults do not know that the Earth goes around the sun and that it takes a year to do so.[15]

The problem is even more pronounced among [the United States’] teens. One third of U.S. teens, for instance, were unable to associate Hitler with Germany.[16] Pulitzer prize-winning historian David McCullough complains that many high school and college students are unaware that George Washington was commander of the Continental Army, or that the 13 original colonies were all on the East Coast.[17]

One recent study showed that many Americans were significantly ignorant on what should be common matters of religious knowledge. Only 54% of respondents, for instance, knew that the Koran (Quran) is an Islamic holy book. Only 51% knew that Joseph Smith was a Mormon, and only 46% knew that Martin Luther inspired the Reformation. Although the vast majority of the people polled [were] Christian, only 37% said they read the scriptures at least once a week (not counting worship services), and only 45% knew that the Gospels [were] comprised of the books of Matthew, Mark, Luke, and John. Only 63% knew that Genesis was the first book in the Bible, and only 60% knew that Abraham was a figure in the Bible who was willing to sacrifice his son for God.[18]

According to one author who wrote about the decline in American religious knowledge, 60% of Americans cannot name five of the Ten Commandments and 50% of high school seniors think Sodom and Gomorrah were married.[19] Another study claims that one third of Americans polled believe that evangelist Billy Graham delivered the Sermon on the mount.[20]...With such non-reader ignorance, is it really any wonder that a number of Mormons are unfamiliar with Joseph Smith's involvement with plural marriage? To repeat a comment generally attributed to Mark Twain: "The man who does not read good books has no advantage over the man who can't read them."[21][22]

It’s also true that we need to be reading the right publications to get the information we’re looking for. Elder Dallin H. Oaks observed that "what is plenty of history for one person is inadequate for another, and we have a large church, and that’s a big problem."[1] The Church, including its leaders and scholars, are going to want to place the information in settings that are designed for specific types of explorations in Church history and scripture. Publications like BYU Studies, the Journal of Mormon History, Church magazines, Seminary manuals, Institute Manuals, Church newspapers, the Journal of Book of Mormon Studies, Interpreter, Element, and others will all have different topics that they are going to want to explore and different levels that they will address them at. They know that there are going to be different audiences that want different content. Even if you are reading the right literature and reading a lot there’s no guarantee that the issues will be addressed the way that you might prefer. This is because the publications might be written in a style, scope, or at particular reading level that simply doesn’t permit the issue being addressed that way.

Some may complain that they wanted the information to be presented in Sunday School classes. But as Michael Ash has observed:

The purpose of Church curriculum. . .including Sunday School, Priesthood [meetings], and Relief Society [meetings] is to support the mission of the Church: to bring people to Christ. Very little actual history is discussed in Church classes. Even every fourth year when the Doctrine and Covenants is taught (which includes some Church history) the primary goal of the class is to help members draw closer to God, seek the Spirit, and understand gospel principles. Thousands of virtually untrained volunteers, with varying degrees of gospel and historical knowledge, endeavor to bring the Spirit into the classroom so that class members can be spiritually edified. While some Gospel Doctrine teachers may be knowledgeable enough to share detailed historical information, the manuals generally give basic historical outlines that specifically relate to lessons focusing on one or more gospel principles and how to apply those [principles] in the lives of members. In short, Church is a place for worship, spiritual edification, and enlightenment, not for in-depth historical discussion."[23]

Along similar lines, Keith Erekson observed that "[t]he common teaching technique of identifying principles for application [by Sunday school and other teachers in local congregations] inadvertently omits facts. A lesson that uses the First Vision as a template for receiving personal revelation rarely mentions all the historical accounts." Regarding the curriculum writing and publishing of the Church, Erekson observes that "[b]ecause of its latter-day mission, the Church has prioritized messages about conversion and salvation, which means that information about some historical events or issues receives less priority.""[24] Elder Dallin H. Oaks observed that "the Sunday School teacher that gives 'Brother Jones' his understanding of Church history may be inadequately informed and may not reveal something which the Church has published. It’s in the history written for college or Institute students, sources written for quite mature students, but not every Sunday School teacher that introduces people to a history is familiar with that."[1]

Along with these points from Ash and Erekson, we would do well to remember that those who control curriculum at the Church Office Building, the Correlation Commitee, can be conservative in their approach and be suspicious of new information being distributed to members. This is especially true if that information has typically come through and been promulgated by anti-Mormon sources. We can also remember that the Church has, for the first 200 years or so, been on the defensive from many, many critics. Our approach for defense has sometimes been to “circle the wagons” as it were and shield people from attack. It's understandable why there might be some skittishness. Thus, some charity is encouraged from those dealing with this concern.

If you want to find information about a particular facet of criticism that the Church faces, then you need to be reading a lot, reading the right things, and to expect the issue to be addressed in a way unique to the style, scope, and audience of that publication.

8. You must remember what you read.

This assumption might seem a bit superfluous, but it may become more relevant with experience with those who struggle with this question. You have to remember what you read. Many people might actually be exposed to good information regarding a topic that addresses the concern but not remember the issue itself or the details surrounding the issue and responses to it that would inoculate them to that issue.

When they’re confronted with the issue again they may feel that the Church deceived them on this or that detail, when in reality they just have innocently forgotten much about the issue when they first confronted it.

Other Relevant Considerations

There are very few new discoveries related to Church history

Many critics will present a faithful member with some fact of church history and would have them believe that this is a new discovery. The reality is that there are very few new discoveries related to Church history. In fact, most, if not all of these documents have been well known to church historians for many years. Occasionally, a new document will be discovered which sheds additional light on some aspect of Church history. One such example is the discovery of documents that clarify that the Church was actually organized in Fayette, New York rather than Manchester, New York as some have claimed. However, situations such as this are rare. When a critic presents a "new" historical fact, you can be assured that this very same "fact" has been discussed by Latter-day Saint scholars for many years. There is truly little new information for the critics to draw from.

The critic presents these historical facts in order to shake the member's testimony, hopefully to the point of leaving the church. They attempt to present contradictions, such as "Joseph Smith drank wine at Carthage Jail, and therefore violated the Word of Wisdom." They attempt to catch Church leaders in deceit or portray them as hypocrites. Yet, there are many LDS experts on Church history that remain fully aware, faithful, actively attending church members. There are no facts that unarguably disprove the authenticity of the church. As always it comes down to faith and a personal witness between an individual and the Lord.

Past Histories of the Church Were Written in Line With the Hagiographic Style of the 19th and 20th Century

Apologist Michael Ash has observed that past histories of the Church were written in the hagiographic style of the early 19th and 20th centuries. This sometimes affected what information was or wasn't shared:

Information can be withheld intentionally or unintentionally. First we will discuss the intentional reasons. In the context of early creations of LDS history, we find a tradition among most-nineteenth century biographies (the primary form of historical creations) that emphasized the positive aspects of heroic figures in the hopes of inspiring readers while often exaggerating or even fabricating anecdotes--such as George Washington chopping down his father's cherry tree. Frequently, in cases of early American biographies involving religious or philosophical movements, the movement took center stage and the "history" was a tool for evangelizing the movement. Any information that might harm the movement was withheld from the biography/history.


Early Mormon historians, like many historians of their era, were not trained in history but were instead influenced by the English Puritans whose histories were written as faithful explanations of their events. These Puritans (as well as early LDS historians) believed that, like the Hebrews before them, they were God’s chosen people whose coming to America was part of God's unfolding plan. "Their history and biography" note three prominent historians, "told the saga of God's dealings as seen in their personal lives. In short, Puritan biography and autobiography were simultaneously scripture as well as history." "Accuracy and realism were...largely things of the future."[25]

Apostle George Q. Cannon, whose faith-promoting stories were intended for the youth of the Church, wrote some of the more popular historical accounts of early Mormonism. Such works, like many other non-LDS works of the nineteenth century, were defensive in tone, biased, one-dimensional, and devoted to evangelizing a particular perspective. Today such writings are often referred to as hagiographies. It was not until the middle of the twentieth century that the modern biography—critical, multi-dimensional, and objective (at least in principle)—"began to take its present form."[26] The early faith-promoting histories, however, became the source of historical knowledge for many Church members and launched similar popular works for decades to come. While it can be said that early LDS histories intentionally withheld challenging and non-flattering information, in the context of the times this was not unique to Mormonism and is to be expected.[27]

President Dallin H. Oaks observed that "we’re emerging from a period of history writing within the Church [of] adoring history that doesn’t deal with anything that’s unfavorable, and we’re coming into a period of 'warts and all' kind of history."[1]

Conclusion

The Church has not been perfect in the dissemination of information about its history and scripture. That’s rather expected in any institution managed by imperfect mortals. But to say that it hasn’t done a good job or that it has consistently, deliberately, and/or maliciously hidden unsavory parts about its history and/or scripture from others cannot be taken seriously. There are simply too many confounding variables and complicating data points to validly make this claim. In general, it seems fair to say that anyone could have known about all these controversial issues about the Church; but that does not necessarily mean that they should have known about these issues. We all have busy lives with school, work, families, and other responsibilities. It makes sense that we’re not going to be able to have the time and energy to pursue all of these issues at the depth that others might.

Hopefully everyone will evaluate this issue with faith, hope, and charity.[28] Such will be the only way to come to peace with it.

Critics will want to be aware of these assumptions if they want to try and establish their criticism more fully in the future and defenders will want to be aware of these to know how to approach response to critics.

Defenders should keep in mind, as Dallin H. Oaks has observed about this criticism, that "we will never satisfy every complaint along [this] line and probably shouldn’t."[1]

Appendix 1: Specific Incidents Critics Claim are Examples of Deception

Several specific incidents that critics believe are examples of the Church deceiving its members about controversial aspects of Church history and responses to those critics' arguments are linked below. Important to remember that whether or not these accusations are true, they have little to no bearing on the amount of trust that people should have in today’s church leaders since these incidents all occurred in the past and would have been done by people that aren’t today’s church leaders.

Latter-day Saint scholar Paul Reeve has argued validly that the Church attempted to erase from collective memory the ordination of Elijah Abel in order to shore up the authority of the priesthood and temple restrictions on members of the Church of black African descent. His presentation on this can be found here. See under "Restriction is Solidified, 1908".

Appendix 2: Further video content

Church historians Matthew Grow and Kate Holbrook, along with Elder Quinten L. Cook of the Quorum of the Twelve Apostles, addressed this issue at a youth Face-to-Face event sponsored by the Church. They answer the question from 14:25-20:42 of the video below:

President Dallin H. Oaks and Elder M. Russell Ballard gave other perspective on this question in a Face-to-Face event with young adults of the Church. Elder Ballard begins at 46:34 of the video below and their commentary on the issue goes until 48:40.


Question: What are the different levels of knowledge that members may have about Church history?

There are different levels of knowledge regarding Church history

LDS professor Daniel C. Peterson describes different "levels" of knowledge that members may have with respect to Church history.

Many years ago, while a graduate student in California, I heard the late Stanley B. Kimball (a Latter-day Saint scholar who taught at Southern Illinois University and published extensively on both European and Latter-day Saint historical subjects) speak to a small group about what he termed "the three levels of Mormon history."

He called the first of these "level A." This level, he said, is the Junior Sunday School version of church history, in which Mormons always wear the white hats, nobody disagrees, no leader ever makes a mistake, and all is unambiguously clear.

"Level B," he said, is the anti-Mormon version of church history—essentially a mirror image of level A or, alternatively, level A turned on its head. On level B, everything that you thought was good and true is actually false and bad. The Mormons (or, at least, their leaders) always or almost always wear black hats, and, to the extent that everything is unambiguously clear, Mormonism is unambiguously fraudulent, bogus, deceptive, and evil. Much in the level B version of Mormonism is simply false, of course; critics of the church have often failed to distinguish themselves for their honesty or for the care with which they've treated the issues they raise. But, in more than a few instances, level B approaches to Mormonism and its past are based on problems that are more or less real.

The church, Kimball reflected, tends to teach level A history. The trouble with this is that, like someone who has been kept in a germ-free environment and is then exposed to an infectious disease, a person on level A who is exposed to any of the issues that are the fodder for level B will have little resistance and will be likely to fall.

The only hope in such a case, he continued, is to press on to what he termed "level C," which is a version of church history that remains affirmative but which also takes into account any and all legitimate points stressed by level B. Those on level C are largely impervious to infection from level B. Level B formulations simply don't impress them....

Kimball said that he and his fellow historians operate on level C, and that, on the whole, that's where he (as a professional historian) would prefer members to be. He was deeply convinced, he said, that level C was essentially like level A, except that it is more nuanced and somewhat more ambiguous. (He emphatically denied that level A is "false," or that the church "lies" in teaching it.) He acknowledged, though, that, were he himself a high-ranking church leader, he would be hesitant to take the membership as a whole to level C by means of church curriculum and instruction for the obvious reason that moving people from level A to level C entails at least some exposure to some of the elements of level B, and that such exposure will unavoidably lead some to lose their testimonies. Still, he felt that those who make it through to level C are more stable and resilient in their faith than those who remain on level A. [29]


Question: Do Mormon histories have a long history of omitting mention of plural marriage as a cause for the Saints' troubles in Illinois?

The claim that six Latter-day Saint histories omit plural marriage as a cause for difficulties in Nauvoo is clearly false

Note: This wiki section was based partly on a review of G.D. Smith's Nauvoo Polygamy. As such, it focuses on that author's presentation of the data. To read the full review, follow the link. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)

"Mormons accepted as sufficient the explanation that Joseph Smith’s death was due to an angry mob, without caring to know specifically what those Illinois neighbors had been angry about,” writes one critical author, citing five works from 1888 to 1979 (pp. 5, 449–50, n. 105). These references provide a textbook example of footnotes that do not support one’s claims. [30]

The author's claim that these six histories omit plural marriage as a cause for difficulties in Nauvoo is clearly false.[31]

Roberts: Contrary to the author's claim about Roberts’s Comprehensive History, Roberts described plural marriage

Contrary to G. D. Smith’s claim about Roberts’s Comprehensive History, Roberts described plural marriage, concluding, “Bearing this situation in mind, I am sure the reader will better appreciate the many complications which follow in this Nauvoo period of our history.”[32] Roberts’s discussion of the Expositor reminds the reader of “the introduction of the practice of the new marriage system of the church, permitting under special conditions a plurality of wives,” and notes that the dissident paper had “charged the Prophet with exercising illegal authority, both in ecclesiastical and civil affairs; with the introduction of the plural wife system, and other supposed doctrinal heresies; with gross immoralities; and malfeasance in the administration of the affairs of the church.”

Roberts did not deny that errors by the Saints played a role:

This bitterness had been created in the public mind in large part through the misrepresentations that had been made of the purposes and designs of the church leaders; in part by the unwisdom of church members, for whom no claim is made of impeccability, either in word or action; nor is absolute inerrancy in judgment and policy claimed for even the leaders of the church.[33]

Joseph Fielding Smith: Admits the introduction of plural marriage by Joseph Smith and writes that the Prophet was arrested on a charge of polygamy

For his claim that plural marriage was ignored as a cause of Joseph’s death, G. D. Smith also cites Joseph Fielding Smith’s Essentials of Church History. Yet Joseph Fielding Smith both admits the introduction of plural marriage by Joseph Smith and writes that the Prophet was arrested on a charge of polygamy.[34]

Berrett argues that one of the new doctrines that set the Saints apart was "the doctrine of plural marriage"

G. D. Smith’s appeal to William E. Berrett’s The Restored Church for the suppression thesis is likewise unpersuasive. In a section titled “Causes of the Conflict in Illinois,” Berrett argues that one of the new doctrines that set the Saints apart

was especially responsible for bringing persecution upon the Church. That was the doctrine of plural marriage by divine sanction. . . . In 1840, the doctrine was taught to a few leading brethren who, with the Prophet, secretly married additional wives in the following year. This secrecy could not be long kept, yet the doctrine was not openly discussed. This state of affairs gave rise to serious slander outside the Church. . . . He was convinced that the practice of the doctrine would bring bitter persecution upon the Church and eventually cause him to lose his life. . . . The Prophet was aware that the social order he contemplated would arouse bitter opposition in Illinois. . . . And this not because the Mormons were hard to get along with, or because non-Mormons were wicked, but because the teachings of the Church and the existing social orders were so directly in conflict. (italics in original)[35]

That Berrett’s work was originally published by the church’s Educational Department in 1937 (a fact not noted in G. D. Smith’s footnote) is significant.

Whitney tells the well-known story of Joseph requesting Vilate Kimball as his wife

G. D. Smith’s footnote also suggests that Orson F. Whitney’s biography of Heber C. Kimball supports his view. Whitney’s biography tells the well-known story of Joseph requesting Vilate Kimball as his wife and introduces the martyrdom by declaring that “without doubt, the revelation of the great principle of plural marriage was a prime cause of the troubles which now arose, culminating in the Prophet’s martyrdom and the exodus of the Church into the wilderness.”<ref<{{Book:Whitney:Life of Heber C. Kimball|pages=323–29, (emphasis added)</ref>

Arrington and Bitton: “An additional element [that] contributed to the Mormons’ problems in Illinois—as if more were required—were the rumors of plural marriage that began to circulate in Nauvoo"

Finally, Smith appeals to Leonard Arrington and Davis Bitton’s The Mormon Experience. These authors again note the contribution of polygamy that G. D. Smith insists Mormon histories ignore. The following language contradicts his thesis: “An additional element [that] contributed to the Mormons’ problems in Illinois—as if more were required—were the rumors of plural marriage that began to circulate in Nauvoo,” and “paradoxically, continuing revelation . . . contributed to the divisions of Nauvoo because of the development during this period of certain unusual doctrines, . . . especially plural marriage.” “From the first, polygamy was an explosive issue,” according to Arrington and Bitton. “A scandal to non-Mormon neighbors, it also caused a number of defections within the Mormon camp even before the death of Joseph Smith. . . . By the fall of 1843 the subject of plurality was on every tongue in the city.” Arrington and Bitton also point out that the Expositor “contained inflammatory allegations about the sex lives of Mormon leaders and members.”[36]

Godfrey: “Saints were accused of believing in plural marriage...this doctrine and practice became a major source of non-Mormon resentment.”

G. D. Smith even goes so far as to claim that “one LDS Educator in 1967 wrote about the ‘causes’ of conflict in Nauvoo and mentioned Joseph’s death as a watershed moment . . . without mentioning plural marriage.” He cites the seventh chapter of Kenneth W. Godfrey’s 1967 PhD dissertation for this claim.[37] This chapter is actually entitled “Plural Marriage.” “As early as 1836,” wrote Godfrey, the “Saints were accused of believing in plural marriage. But it was not until the Nauvoo period . . . that this doctrine and practice became a major source of non-Mormon resentment.”[37]:91 Godfrey discusses the first hints of plural marriage in 1831, the Fanny Alger marriage, and Oliver Cowdery’s angry reaction.

When he treats the Nauvoo period, Godfrey notes that “by 1841 or 1842 plural marriage was secretly being practiced with increased frequency.” Godfrey even follows, without comment, Brodie’s exaggerated estimate of forty-nine wives for Joseph.[37]:95 He also details the secrecy surrounding plural marriage and the deception used to maintain it:

Possibly Joseph Smith, partly because of Gentile opposition, kept the doctrine as secret as possible. . . . It was kept so secret that many members of the Church denied that it was even taught. . . . Even though some members of the Church denied the existence of plural marriage, there are a number of documents to support the view that, among the faithful, many such marriages were being performed.[37]:97-98

Contrary to G. D. Smith’s claim that polygamy’s impact was ignored by Latter-day Saint historians, Godfrey wrote that “gradually rumors became more and more persistent regarding the Mormon matrimonial system,” adding that one author “argues that ‘spiritual wifery was one of the leading causes of the Mormon-Gentile trouble in Hancock County.’”[37]:99-100 John C. Bennett and Oliver Olney had published about polygamy, and Godfrey argues that “such extensive publicity appears to have aroused the public against Mormonism and its marriage system.”[37]:103 Bennett’s claims about a Cyprian order of women “available to any Mormon who desired her . . . was . . . not true but nevertheless it was somewhat effective in arousing the public mind against Mormonism.”[37]:108

Godfrey also quotes extensively from the 25 April 1844 edition of the Warsaw Signal to demonstrate the animus in which polygamy was held.[37]:92n930 As his narrative approaches Joseph’s death, Godfrey argues that “one of the reasons for the publication of the Nauvoo Expositor was to publicly proclaim opposition to the plurality of wives doctrine as taught by the Prophet.”[37]:106-107

The Warsaw Signal listed spiritual wifeism as one of the major reasons for its opposition to the Mormons, and many claimed that the Prophet . . . was a licentious seducer of young women. Such declarations played their role in arousing public indignation against the Mormons and their marriage system. If polygamy was not the main reason for the Mormon expulsion, at least it can safely be said that it aroused the moral indignation of many people.[37]:108-11

Contrary to what G. D. Smith asserts, Godfrey dealt with polygamy as a cause of the hostilities towards the Saints in Nauvoo. His abstract and conclusion summarize his views:

Peculiar religious beliefs held by Latter-day Saints caused some of the difficulties they experienced in Illinois. Such doctrines as plural marriage . . . led to further hostility. . . . Perhaps in retrospect both Mormons and non-Mormons were to blame for the disharmony. . . . The Mormons . . . engaged in a marriage system held by Gentiles to be adulterous. . . . Since polygamy was unannounced yet practiced, credance [sic] was given to the claims of former Mormons which cast even more doubt upon the Prophet’s character. It become [sic] almost impossible to overstress the role exscinded Mormons played in arousing people against leaders of the Church.[37]:2-3, 215

The claim that an “LDS educator” discussed the Illinois troubles “without even mentioning plural marriage” is false.


Question: Why does the account of Sidney Rigdon's 'trial' recorded in the Times and Seasons differs markedly from the version available in the History of the Church?

The history may have been modified by Joseph's successors for noble or base reasons, and they may have served or harmed historical accuracy in doing so

The basic story is essentially unchanged—Joseph wanted to get rid of Sidney, and did not fully trust him or have much confidence in him even when he continued in his role as counselor. Joseph held out some hope that Sidney would rise to his calling, and it is this that is omitted in the History of the Church's version.

The history may have been modified by Joseph's successors for noble or base reasons, and they may have served or harmed historical accuracy in doing so. It is difficult to determine which at this remove.

If those compiling the history did wrong, this simply demonstrates that fallible leaders are not without faults, flaws, or improper jealousies. Most members, however, would probably conclude that the History of the Church version removed the ambiguity in Joseph's initial response simply because Sidney had clearly failed to measure up—for the compilers, there was ambiguity no longer.

Needless to say, such a procedure does not meet modern historical standards, and ought not be undertaken today.

The two accounts are compared in the table below

The two accounts are compared in the table below (paragraphing has been slightly altered so the accounts will align better for comparison). Red italics have been added, the green text is italicized in the original History of the Church:

Times and Seasons version[38] History of the Church version[39]


MINUTES OF A SPECIAL CONFERENCE. Of the Church of Jesus Christ of Latter Day Saints, held in the City of Nauvoo, commencing on the 6th of October, 1843.

Friday, October 6th, 10 o'clock A. M.

The weather proving unfavorable, the organization of the conference was postponed until the next day at 10 o'clock, A. M.

Saturday, 10 'clock A. M. Conference assembled and proceeded to business.

President Joseph Smith was called to the chair, and Gustavus Hills chosen clerk.

Opened with singing by the choir, and prayer by elder Almon Babbitt. The president stated the items of business to be brought before the Conference, to be,

1st. The case and standing of elder Sidney Rigdon, counsellor to the First Presidency.

2d. The further progress of the Temple; after which, any miscellaneous business.

Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the saints.

President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the Conference had to make. He sated his dissatisfaction with elder Sidney Rigdon as a counsellor, not having received any material benefit from his labors or counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the Post Office; a supposed correspondence in connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character: also his leaguing with dishonest persons in endeavoring to defraud the innocent.

President Joseph Smith related to the Conference the detention of documents from J. Butterfield, Esq., which were designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage. Also, an indirect testimony from Missouri, through the mother of Orin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smiths' visit to Dixon, advising them to proceed to that place and arrest him there. He stated that in consequence of those, and other circumstances, and his unprofitableness to him as a counsellor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the saints.

Elder Almon Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last Conference.

President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation.

Elder Sidney Rigdon plead, concerning the documents from J. Butterfield, Esq., that he received it in answer to some inquiries which he had transmitted to him that he received it at a time when he was sick, and unable to examine it -- did not know that it was designed for the perusal and benefit of President Joseph Smith -- that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one, but that he had the rumors form good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith -- that he had never written any letters to John C. Bennett.

The weather becoming inclement, Conference adjourned until Sunday 10 o'clock A. M.


Sunday, 8th inst., 10 o'clock, A. M.

Conference assembled agreeably to the adjournment and opened with singing by the choir, and prayer by Elder William W. Phelps.

Elder Sidney Rigdon resumed his plea of defence. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri the cause of his delay in not going to the city of Washington, on an express to which he had been appointed -- and closed with a moving appeal to President Joseph Smith concerning their former friendship, associations and sufferings, and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited.

Elder Almon Babbitt related a conversation he had had with Esq. Johnson, in which he exonerated elder Sidney Rigdon from the charge or suspicion of having had treacherous correspondence with Ex-Governor Carlin.

President Joseph Smith arose and satisfactorily explained to the congregation the supposed treacherous correspondence with Ex-Governor Carlin, which wholly removed suspicion from elder Sidney Rigdon, and from every other person. He expressed entire willingness to have elder Sidney Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness, and integrity; but signified his lack of confidence in his integrity and steadfastness, judging from their past intercourse.

President Hyrum Smith followed with appropriate and expressive remarks on the attribute of mercy in God, as that by which He influences, controls, and conquers -- and the propriety and importance of the saint's exercising the same attribute towards their fellows; and especially towards their aged companion and fellow servant in the cause of truth and righteousness.

Elder Almon Babbitt and pres't. Wm. Law followed with remarks in defence of elder Sidney Rigdon.

On motion by President William Marks, and seconded by President Hyrum Smith, Conference voted that elder Sidney Rigdon be permitted to retain his station as Counsellor to the First Presidency.




Singing by the choir prayer by pres't. Wm. Law.

Conference adjourned for one hour.

MINUTES OF A SPECIAL CONFERENCE. The Church of Jesus Christ of Latter-day Saints, in Special Conference, held in the City of Nauvoo, commencing on the 6th of October, 1843.

Friday, October 6, ten o'clock, a.m.

The weather proving unfavorable, the organization of the Conference was postponed until the next day at ten o'clock, a.m.

Saturday, ten o'clock, a.m. Conference assembled and proceeded to business.

President Joseph Smith was called to the chair, and Gustavus Hills was chosen clerk.

Singing by the choir, and prayer by Elder Almon W. Babbitt. The president stated the items of business to be brought before the conference to be—

1st. The case and standing of Elder Sidney Rigdon, Counselor in the First Presidency.

2nd. The further progress of the Temple; after which, any miscellaneous business.

Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the Saints.

President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the conference had to make. He stated his dissatisfaction with Elder Sidney Rigdon as a Counselor, not having received any material benefit from his labors or counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the post office; a supposed corespondence and connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character; also his leaguing with dishonest persons in endeavoring to defraud the innocent.

President Joseph Smith related to the conference the detention of a document from Justin Butterfield, Esq., which was designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage; also, an indirect testimony from Missouri, through the mother of Orrin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smith's visit to Dixon, advising them to proceed to that place [p.48] and arrest him there. He stated that, in consequence of these and other circumstances, and Elder Rigdon's unprofitableness to him as a Counselor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the Saints.


Elder Almon W. Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last conference.

President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation.

Elder Sidney Rigdon pleaded, concerning the document from Justin Butterfield, Esq., that he received it in answer to some inquiries which he [Rigdon] had transmitted to him [Butterfield]; that he [Rigdon] received it at a time when he was sick, and unable to examine it; did not know that it was designed for the perusal and benefit of President Joseph Smith; that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one; but that he had the rumors from good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith. That he had never written any letters to John C. Bennett. The weather becoming inclement, conference adjourned until Sunday, ten o'clock, a.m.


Sunday, 8th, ten o'clock, a.m. Conference assembled agreeably to adjournment.


Singing by the choir, and prayer by Elder William W. Phelps.

Elder Sidney Rigdon resumed his plea of defense. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri,—the cause of his delay in not going to the city of Washington, on an express to which he had been appointed: and closed with a moving appeal to President Joseph Smith, concerning their former friendship, associations, and sufferings; and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited.

Elder Almon W. Babbitt related a conversation he had had with Esquire Johnson, in which he exonerated Elder Sidney Rigdon from the [p.49] charge or suspicion of having had a treacherous correspondence with ex-Governor Carlin.

President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse.


Patriarch Hyrum Smith followed with appropriate and impressive remarks on the attributes of mercy in God, as that by which He influences. controls and conquers; and the propriety and importance of the Saints exercising the same attribute towards their fellows, and especially towards their aged companion and fellow-servant in the cause of truth and righteousness.

Elder Almon W. Babbitt and President William Law followed with remarks in defense of Elder Sidney Rigdon.

On motion by President William Marks, and seconded by Patriarch Hyrum Smith, conference voted that Elder Sidney Rigdon be permitted to retain his station as Counselor in the First Presidency.

President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. "You may carry him, but I will not." [Fn 2:This paragraph in Italics appears as footnote in the Ms. History.]

Singing. Prayer by Elder William Law.

Conference adjourned for one hour.

There are only two significant differences between the accounts

Thus, there are only two significant differences:

Times and Seasons version History of the Church version

President Joseph Smith arose and satisfactorily explained to the congregation the supposed treacherous correspondence with Ex-Governor Carlin, which wholly removed suspicion from elder Sidney Rigdon, and from every other person. He expressed entire willingness to have elder Sidney Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness, and integrity; but signified his lack of confidence in his integrity and steadfastness, judging from their past intercourse.

(Material in bold was removed from the History of the Church account.)

President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse.

(Material in bold was added to the History of the Church account.)

No corresponding text

President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. "You may carry him, but I will not." [Fn 2:This paragraph in Italics appears as footnote in the Ms. History.]

A modern historian, of course, cringes at this modification of the original text

In both cases, it is clear that Joseph still does not trust Sidney, even after he has been cleared of the issue with Gov. Carlin's letters. In the contemporaneous text, however, Joseph does express willingness to keep Sidney as councilor if he will conduct himself properly (though he still expresses doubt that he will).

Since Sidney was kept on as councilor, for him to have any chance of success or influence, Joseph could not simply "cut him off at the knees"—that would guarantee Sidney's failure. Thus, the contemporary account allowed for the possibility of Sidney's proper functioning, though Joseph remained publicly dubious, and privately even more so.

By the time the History of the Church was printed, Sidney had nearly torn the Church apart. He had challenged the right of Brigham Young and the Twelve to lead after Joseph's death. Thus, those compiling the history were firmly convinced that Sidney had failed his chance. Those who compiled it may also have not wanted to portray Joseph as at all 'wrong' about Sidney—they may have known (or believed) that Joseph considered his conciliatory remarks to be of little hope. Or, on a more cynical interpretation, they may have wished to undermine Sidney's claims to leadership after Joseph's death.

It should be noted too that this account is not a verbatim transcript—it is an author's summary of what they heard. Some who compiled the history were doubtless present at the same meeting. They may have remembered the matter quite differently, especially with the passage of time and subsequent events which made them more hostile to Sidney. They may well have seen the Times and Seasons report as too biased in Sidney's favor, or (as discussed above) bending over backward to soft-peddle what Joseph had actually said. They may, then, have seen themselves as restoring accuracy which had been compromised.

The note about the Manuscript History is clearly marked as an addition, and was not included in the original account. It may represent:

(a) a properly-remembered public remark of Joseph's that was not inserted into the record at that time to spare Sidney's effectiveness;
(b) a properly-remembered remark of Joseph's to the Twelve or others; or
(c) a mis-remembered or deliberately fabricated remark inserted after Joseph's death to weaken Sidney's claims to the succession.

One's attitude to Joseph, Sidney, the Twelve, and the Church's truth claims will probably determine which explanation seems most plausible to each reader.


Question: Does Oliver Cowdery's blessing and promise to Orson Hyde contain a false prophecy, which was then altered before being printed in History of the Church?

Claims of "false prophecy" rest upon the most narrow, critical reading possible, and ignore important aspects of LDS thought and theology

It is claimed that the ordination blessing given to Orson Hyde is an example of false prophecy. It is also claimed that Hyde's blessing was altered in the History of the Church for propaganda reasons. [40]

Changes made to the text clarify but do not alter its meaning. Claims of "false prophecy" rest upon the most narrow, critical reading possible, and ignore important aspects of LDS thought and theology.

Text of the Orson Hyde blessing was edited in History of the Church?

The original of Hyde's blessing is in the Kirtland Council Minute book. It is compared here (left) with the version as it appears in the History of the Church (bold text indicates differences):

Kirtland Council Minute Book History of the Church

Orson Hyde blessing. Oliver Cowdery proceeded and called upon the Lord to smile upon him and that his faith shall be perfect, and that the blessings promised shall be realized. He shall be made mighty and be endowed with power from on high, and go forth to the nations of the earth to proclaim the gospel. That he shall escape all the pollutions of the world. The Angels shall uphold him, and that he shall go forth according to the commandment, both to Jew & Gentile and shall go to all nations, kingdoms and tongues and shall All who hear his voice, shall acknowledge him to be a servant of God. He shall be equal in holding the Keys of the Kingdom. He shall stand on the earth and bring souls till Christ comes. We know that he loves thee, and may this thy servant be able to walk through pestilence and not be harmed. The powers of darkness shall have no ascending over him. He shall have power to smite the earth with pestilence, to divide waters and lead through the Saints. He shall go from land to land and from sea to sea. He shall be like unto one of the three Nephites.

Oliver Cowdery called upon the Lord to smile upon him; that his faith be made perfect, and that the blessings pronounced may be realized; that he be made mighty, and be endued with powers from on high, and go forth to the nations of the earth to proclaim the Gospel, that he may escape all the pollutions of the world; that the angels shall uphold him; and that he shall go forth according to the commandment, both to Jew and Gentile, and to all nations, kingdoms and tongues; that all who hear his voice shall acknowledge him to be a servant of God; that he shall be equal with his brethren in holding the keys of the kingdom; that he may stand on the earth and bring souls till Christ comes. We know that he loves Thee, O, Lord, and may this Thy [p.190] servant be able to walk through pestilence and not be harmed; and the powers of darkness have no ascendency over him; may he have power to smite the earth with pestilence; to divide waters, and lead through the Saints; may he go from land to land and from sea to sea, and may he be like one of the three Nephites.

The word "shall" was changed to "may"

The majority of the changes alter a phrase like "shall" to a phrase like "may." The critics presumably wish to mislead the unwary into concluding that the initial version gave unconditional promises or prophecies, while the History of the Church version adds a conditional aspect. Yet, the critics are simply ignorant of word usage in the early 1800s. Webster's 1828 dictionary noted of "shall":

In the second and third persons [i.e., when applied to another person], shall implies a promise, command or determination. "You shall receive your wages," "he shall receive his wages," imply that you or he ought to receive them; but usage gives these phrases the force of a promise in the person uttering them.[41]

Thus, "shall" indicates a promise or command—and, LDS theology (with its strong emphasis on moral agency) always holds that man is free to accept or reject the commandments or promises of God. The History of the Church makes this fact more unambiguous for the modern reader, perhaps, in its use of "may." But, this change in no way changes the content of the blessing.

In fact, the ordination given to Brigham Young on the same day includes similar promises, but usually uses "may" instead of "shall." Since Brigham's blessing was given by Martin Harris, while Orson's was given by Oliver Cowdery, this difference is probably best explained by the habits in language between the two men. (Compare Brigham Young ordination blessing.) Latter-day Saints do not believe that such blessings are generally word-for-word dictation from God, but instead are the speaker's best attempt to put into words the information communicated to them by the Holy Spirit (e.g., DC 1:24). Those people who edited the History of the Church understood this.

Critics reading through their own theology and ideas

This is another excellent example of sectarian critics' tendency to read LDS scripture and language through their own lenses—the critics are often Calvinists, believing in God's absolute predestination of events and acts. But, LDS theology has never seen the matter that way. Instead, God gives promises or commands to mortals who may choose to participate or not. As the Lord said elsewhere:

49 Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings....
51 Therefore, for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God. (DC 124:49,51

Question: Is this blessing an example of a false prophecy?
Answer: No.

Critics go further in claiming that the blessing which says that Hyde "shall stand on the earth and bring souls till Christ comes" proves that this is a false prophecy.

But, the blessing nowhere asserts that Hyde will be a mortal until the Second Coming. Unlike many Christian theologies, the doctrine of The Church of Jesus Christ of Latter-day Saints does not place the abode of the dead in another world or realm. Likewise, it does not cause the preaching of the gospel and the redeeming of souls to cease with death. Missionary work continues in the spirit world after death, and the "spirit world" to which the dead go is on earth. Brigham Young said:

When you lay down this tabernacle [i.e., mortal body], where are you going? Into the spiritual world. Are you going into Abraham's bosom. No, not anywhere nigh there, but into the spirit world. Where is the spirit world? It is right here. Do the good and evil spirits go together? Yes, they do. Do they both inhabit one kingdom? Yes, they do. Do they go to the sun? No. Do they go beyond the boundaries of this organized earth? No, they do not. They are brought forth upon this earth, for the express purpose of inhabiting it to all eternity. Where else are you going? Nowhere else, only as you may be permitted....

Father Smith and Carlos and brother Partridge, yes, and every other good Saint, are just as busy in the spirit world as you and I are here. They can see us, but we cannot see them unless our eyes were opened. What are they doing there? They are preaching, preaching all the time, and preparing the way for us to hasten our work in building temples here and elsewhere, and to go back to Jackson County and build the great temple of the Lord. They are hurrying to get ready by the time that we are ready and we are all hurrying to get ready by the time our Elder Brother is ready {{ea}.[42]

Thus, faithful apostles would continue their work among the wicked (either as a mortal or among the spirits) until Christ comes.


Question: Did Wilford Woodruff criticize assistant Church Historian Andrew Jenson's decision to publish the names of those who were married to Joseph Smith because he wanted to hide the fact that Joseph was married to other women?

Jenson’s material, coming when it did, could have put members in danger

Note: This wiki section was based partly on a review of G.D. Smith's Nauvoo Polygamy. As such, it focuses on that author's presentation of the data. To read the full review, follow the link. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)

Jenson’s material, coming when it did, could have put members in danger. But G.D. Smith makes it appear that Woodruff was trying to hide the practice of plural marriage in 1887. [43]

What is not explained or acknowledged is that Woodruff’s paramount concern was not to hide history or deny plural marriage

George D. Smith writes that Jenson's article “appeared on the down-side slope of the historical peak in polygamy . . . [and] Woodruff complained to Jenson.” G. D. Smith quotes Woodruff to the effect that “we do not think it a wise step to give these names to the world at the present time in the manner in which you have done. . . . Advantage may be taken of their publication and in some instances, to the injury, perhaps, of families or relatives of those whose names are mentioned” (p. 447).[44]

What is not explained or acknowledged is that Woodruff’s paramount concern was not to hide history or deny plural marriage (the Manifesto was three years in the future: polygamy was hardly a secret).

Woodruff likely feared the very real risk of spies and government agents using the information to prosecute members of the church

Rather, Woodruff likely feared the very real risk of spies and government agents using the information to prosecute members of the church. At this period, women were jailed for refusing to testify against husbands; hundreds of men were in hiding or in prison. “Words are inadequate to convey the feelings of those times—the hurts to individuals and families, to the church. . . . Families were torn apart, left to provide as best they could.”[45]


Question: Did the Church order Ronald L. Poelman's 1984 conference talk to be re-recorded with a "cough track" in order to hide the fact that changes had been made?

Elder Poelman voluntarily edited his talk when he learned that some "fundamentalist" Mormons were using his address as justification for their beliefs

Elder Ronald L. Poelman's 1984 conference talk was edited after delivery and re-recorded with a cough track. Some have claimed that this was an effort to hide the fact that changes had been made. Other have claimed Elder Poelman was ordered to make the changes to his talk. [46]

Elder Poelman voluntarily edited his talk when he learned that some "fundamentalist" Mormons were using his address as justification for their beliefs. The re-recording was intended for distribution to the world-wide Church, and was not an effort to hide the fact that changes had been made.[47]

Elder Poelman was not in any way forced to make changes to his talk

Elder Poelman was not in any way forced to make changes to his talk. In fact, the substance of what he said in 1984 is extremely similar to the things that Elder Uchtdorf said in one of his recent conferences addresses. However, after the conference, members and leaders raised issues about how his talk might be received and used by some who sought reasons to discount the counsel of leaders to justify practices such as polygamy. Because of the questions raised, Elder Poelman was desirous to clarify his remarks so that it could not be used as a license by others to disregard modern revelation or counsel.

Because it is common practice for talks to be edited for publication, it was thought that the "official" record should reflect the clarified intent of the talk

Because it is common practice for talks to be edited for publication, it was thought that the "official" record should reflect the clarified intent of the talk. As such, Elder Poelman himself made modifications to his own remarks for the official record that would be published in the Ensign.

Clearly, producing an "updated" version of a talk that had already been recorded posed some problems

In 1984, producing video records of the conference for home use was relatively new. Clearly, producing an "updated" version of a talk that had already been recorded posed some problems. For one, a recording with no background noise would stand out in contrast to all the other talks with no modifications. In addition, there was likely a desire not to deceive but to give authenticity to the presentation so as to not distract from its actual message.

While perhaps a unwise decision in hindsight, the intent was simply to let the core of the message be the focus, not the distractions of the delivery because of the changes

While perhaps a unwise decision in hindsight, the intent was simply to let the core of the message be the focus, not the distractions of the delivery because of the changes. For these reasons, background noises were allowed to be introduced or were intentionally added. (It is not clear whether the background noise--sometimes termed a "cough track" was intentionally added, or whether those in the tabernacle during the retaping were simply were allowed to behave as they would have during the original presentation, resulting in a low level of ambient noise similar to other talks.)

In the end, the intent and purpose was to make the excellent remarks of Elder Poelman the focus of the video, and to allow him to make changes he himself desired to have made, which were made without any compulsion whatsoever from any other church leader.

Unfortunately, critics have shifted the focus from his beautiful message to a misleading discussion of a "cover up," and attempted even in retrospect to impute meaning to his original talk that he did not intend. If anything, this demonstrates the wisdom of making the clarifications he did, if not the technical means used to circulate the changes.

The most telling comment made by the sources available to FairMormon volunteers was that the late Elder Poelman would be horrified to know people today were using his talk to attack the Church. The intent of his talk, including the changes, were intended to foster faith, not doubt in the Church.

In retrospect, this talk was a beautiful one in its original form, and had it been left as it was originally delivered it would have have never become the focus of criticism for secular and "intellectual" critics, though some "fundamentalist" groups might have embraced and misused its ideas.

Ironically, the changes Elder Poelman introduced promoted the very criticism and fault-finding with the Church that he had hoped to forestall, but one cannot fault a faithful servant for trying to make his offering more effective, or fault those who sought to make the new technological distribution of his talk as congruent with the rest of conference as possible as they prepared the official record for dissemination.

I personally do not consider his talk, the changes, or the potentially misguided efforts to make the video version authentic as anything deceitful. Given that all knew that the original recording existed, with press and others present for the original delivery, it defies reason that there was an attempt at a cover up or deceive. Rather, there was an effort only to allow him to amend his official remarks in both the written and video record, and allow it to be as authentic as all the other recorded talks.


Question: Why is History of the Church written in first-person, as if Joseph Smith himself wrote it?

The common nineteenth-century format of writing was chosen by Joseph Smith, who directed his clerks to write a first person

Jessee described the differences between historical writing as practiced by a modern writer, and those practices in place in Joseph Smith's day:

Since none of the manuscript of the history is in Joseph Smith’s handwriting, and apparently not much of the text was actually dictated by him, why did those employed on the work write in first person, as though the Prophet himself were writing? That common nineteenth-century format was chosen by Joseph Smith, who directed his clerks to write a first person, daily narrative based upon diaries kept by himself and his clerks. In addition, since Joseph Smith’s diary did not provide an unbroken narrative of his life, the compilers of the history were to bridge gaps by using other sources (diaries, Church periodicals, minute and record books of Church and civic organizations, letters and documents kept on file, and news of current world happenings), changing indirect discourse to direct as if Joseph Smith had done the writing himself. Not uncommon according to the editorial practices of the day, this method of supplying missing detail had the effect of providing a smooth-flowing, connected narrative of events.

Many examples from other works of the period show that this was the historical standard of the time. Nineteenth-century American methods of historical writing and editing were very different from those of today. In 1837, for example, Jared Sparks—regarded as “the first great compiler of national records”—edited in twelve volumes the Writings of George Washington. When his work was later compared with original manuscripts, it was found that he had rewritten portions of letters, deleted or altered offensive passages, and changed irregularities in style and awkward modes of expression.

In his review of historical editing in the United States, Lyman E. Butterfield has noted that changing text and creating text faithful to the ideas of the writer were not uncommon in early years, and that seldom were original texts left to speak for themselves. [48] The History of the Church was written in the general literary and historical climate of its time.

New Testament parallels

Dean Jessee noted that this 19th century approach to historiography matches more ancient practices, such as those used by some Biblical authors:

New Testament writers apparently used a similar method in writing the Gospels. One Bible commentary records that Matthew and Luke borrowed from Mark (Interpreter’s Bible, 7:235–36) and omitted or altered what seemed to be critical of the Apostles. For example, Mark records that James and John came to the Savior and asked that he give them whatsoever they desired; whereupon, the Savior heard their plea that each might sit by his side when he came in glory. (Mark 10:35–37.) When Matthew recorded the event, he said that it was the mother of James and John who desired this privilege for her sons (Matt. 20:20–21.) This difference in recording the circumstances, presumably to place the Apostles in a better light, does not destroy the credibility of the Savior’s mission, nor may we believe that there was dishonesty in making the change.

Challenges with direct citation

Jessee cautions:

One of the challenges facing those who compiled the history was that of presenting the Prophet’s sermons and teachings. Since none of Joseph’s clerks had mastered shorthand during his lifetime, reports of what he said were made longhand. Many of these were smooth-flowing, well-connected summaries and were copied into the history almost as recorded. In some instances, however, it was necessary to reconstruct an address from brief notes and disconnected ideas. George A. Smith’s editorial work was careful, and when he was finished, each discourse was read to members of the First Presidency and the Quorum of the Twelve, some of whom had also heard the original address. Their input proved invaluable. These measures no doubt guaranteed the doctrinal accuracy of such reporting of Joseph Smith’s discourses, but the result obviously would not reflect his personality and speaking style as accurately as a verbatim report would have done.

An analysis of the History reveals those portions obtained from material written personally by Joseph Smith. These clearly reflect his loving and warm spirit. For example, the following is an entry from the History stemming from a portion of Joseph Smith’s 1835 diary written by himself:

“September 23. I was at home writing blessings for my most beloved brethren, but was hindered by a multitude of visitors. The Lord has blessed our souls this day, and may God grant to continue His mercies unto my house this night, for Christ’s sake. This day my soul has desired the salvation of Brother Ezra Thayer. Also Brother Noah Packard came to my house and loaned the committee one thousand dollars to assist building the house of the Lord. Oh! may God bless him a hundred fold, even of the things of the earth, for this righteous act. My heart is full of desire today, to be blessed of the God of Abraham with prosperity, until I shall be able to pay all my debts, for it is the delight of my soul to be honest. O Lord, that thou knowest right well. Help me, and I will give to the poor.” [49]

FAIR Answers—back to home page

Articles about Latter-day Saint history



Mormonism and history


The past is a foreign country: they do things differently there.

From our perspective in the present, the past is mostly gone. The people have passed away; their experiences have ended. However, pieces of the past remain . . . Today, we can learn about the past only indirectly through the pieces that remain. Information is always lost between the past and the present.[50]

We can only ever partly understand the past. We don't have all the "pieces," and the evidence of what happened is not the same thing as what happened. For example, consider eating a meal today. You could video record eating the meal, but that recording leaves out a lot of what actually happened: what was the situation leading up to the meal? what was happening beyond the view of the camera? what was your emotion while eating? All of these can't be fully captured or understood through the video.

This is even more true about the "distant" past. We have only fragmentary writings, and sometimes a photograph or painting, to help us understand an event. Thus, we must try and interpret what the fragmentary records are telling us about what actually happened. This is even harder because we don't fully understand the context of the past. They had different customs and norms, and trying to understand the past based on our present customs and norms is called "presentism."


Video by BYU Religious Education.

Understanding Information and Records

When trying to interpret the past, we use information in an attempt to demonstrate that some belief can at least be true. This information comes from records, which are compiled by people (sources). Understanding information and records can help in addressing doubts. Understanding the perspective and bias of sources is also important.

Information

In our context, information can be objective (descriptive) or subjective (normative).

  • Objective (descriptive) information is a statement about the physical condition of something at a moment in time, or in other words. The statement is either true or false for everyone. For example, "Joseph Smith saw the Father and the Son" is an objective statement. Either the event happened or it didn't. People may disagree on whether or not it happened, but the event cannot have happened for some people but not for others.
  • Subjective (normative) information is a statement about the value condition (good or bad, better or worse) of something at a moment in time. Whether the statement is true or false depends on who is speaking. For example, "Joseph Smith was a good person" is a subjective statement. Good is a subjective value and its meaning depends on the person speaking. Joseph Smith could be seen as good by some people and not by others.

Information can come from a primary or secondary source.

  • A primary source means someone directly involved in whatever is being discussed. In addition, generally the person needs to share the information close to whatever moment in time is referenced. (This is due to how human memory works.) For example, "Joseph Smith saw the Father and the Son" would be primary information if it was stated by Joseph shortly after the event.
  • A secondary source means someone not directly involved in whatever is being discussed. It can also apply to someone directly involved if the person did not share the information close to whatever moment in time is referenced. For example, "Joseph Smith saw the Father and the Son" would be secondary information if it was stated by someone other than Joseph. Also, if Joseph stated this information 50 years after the event, it would be secondary information (again, because of how human memory works).

Finally, information can be direct or indirect.

  • Direct information is an explicit statement. For example, suppose we want to know the year Joseph Smith had his First Vision. The statement "Joseph Smith saw his First Vision in 1820" explicitly gives the information we want.
  • Indirect information is not an explicit statement, but information can be inferred based on what is or isn't stated as well as other information we already have. For example, the statement "Joseph Smith was 14 years old when he saw his First Vision" does not tell us what year the vision happened. However, combining that information with information we already had about Joseph's birth year (1805) allows us to determine the year of the vision (1820).

Records

Information is contained in records. Records are either original or derivative.

  • An original record is, well, original. It is probably best described by what it is not. It is not a derivative record. For example, Joseph Smith's original 1832 history is an original record. (An image of the original record is available on the Joseph Smith Papers website. It should be noted that images of original records are generally also considered original records.)
  • A derivative record is any record with information that is translated, transcribed, abstracted, extracted, indexed, and so forth. For example, the transcription of Joseph's 1832 history that appears next to the image is a derivative record. Some derivative records are more reliable than others. For example, the transcription of the history on the Joseph Smith Papers website is more reliable than a transcription appearing in a self-published book by an anonymous author.

Perspectives and Bias

When evaluating information and records, it is important to understand the source of the information or record. In addition to affecting the category of information or record provided, knowing the source helps to be aware of whatever perspective or bias affected the information and records searched or cited. (Everyone has some sort of perspective or bias, and anyone who thinks they don't are deceiving themselves. If you want to know more about biases, just do an internet search for something like "everyone has a bias.")

Evaluating Information and Records

There are various ways to evaluate information and records about Church history, doctrine, or practice.

Five Questions

BYU professors Anthony Sweat and Kenneth Alford encourage asking five questions about an account or information discussing Church history:[51]

  1. "Is it a primary account?
  2. "What is its relationship to other sources?
  3. "Is it a contemporary account?
  4. "Does it have an objective perspective?
  5. "Are its claims supported by evidence?"

Seeing Historical People in Context

Another part of interpreting the past is understanding the context. Elder Dallin Oaks discusses the issue of church history and facts that are not discussed frequently in church approved curriculum during an interview with Helen Whitney (HW) for the PBS documentary, The Mormons. He gives a good description of this dilemma and the church's method for confronting it. [52]

Referring to the importance of not focusing on a person's negative aspects while learning of their history Elder Oaks said,

...See a person in context; don’t depreciate their effectiveness in one area because they have some misbehavior in another area — especially from their youth. I think that’s the spirit of that. I think I’m not talking necessarily just about writing Mormon history; I’m talking about George Washington or any other case. If he had an affair with a girl when he was a teenager, I don’t need to read that when I’m trying to read a biography of the Founding Father of our nation.

Elder Oaks is then asked how the church deals with imperfections of early church members and current members coming across this information themselves on the internet rather than through teachings of the church. Elder Oaks responds,

It’s an old problem, the extent to which official histories, whatever they are, or semi-official histories, get into things that are shadowy or less well-known or whatever. That’s an old problem in Mormonism — a feeling of members that they shouldn’t have been surprised by the fact that this or that happened, they should’ve been alerted to it. I have felt that throughout my life.

People's Readiness to Understand History

There are several different elements of that. One element is that we’re emerging from a period of history writing within the Church [of] adoring history that doesn’t deal with anything that’s unfavorable, and we’re coming into a period of “warts and all” kind of history. Perhaps our writing of history is lagging behind the times, but I believe that there is purpose in all these things — there may have been a time when Church members could not have been as well prepared for that kind of historical writing as they may be now.

On the other hand, there are constraints on trying to reveal everything. You don’t want to be getting into and creating doubts that didn’t exist in the first place. And what is plenty of history for one person is inadequate for another, and we have a large church, and that’s a big problem. And another problem is there are a lot of things that the Church has written about that the members haven’t read. And the Sunday School teacher that gives “Brother Jones” his understanding of Church history may be inadequately informed and may not reveal something which the Church has published. It’s in the history written for college or Institute students, sources written for quite mature students, but not every Sunday School teacher that introduces people to a history is familiar with that. And so there is no way to avoid this criticism. The best I can say is that we’re moving with the times, we’re getting more and more forthright, but we will never satisfy every complaint along that line and probably shouldn’t.

Apologist Michael Ash has observed something similar to Elder Oaks:

Information can be withheld intentionally or unintentionally. First we will discuss the intentional reasons. In the context of early creations of LDS history, we find a tradition among most-nineteenth century biographies (the primary form of historical creations) that emphasized the positive aspects of heroic figures in the hopes of inspiring readers while often exaggerating or even fabricating anecdotes--such as George Washington chopping down his father's cherry tree. Frequently, in cases of early American biographies involving religious or philosophical movements, the movement took center stage and the "history" was a tool for evangelizing the movement. Any information that might harm the movement was withheld from the biography/history.


Early Mormon historians, like many historians of their era, were not trained in history but were instead influenced by the English Puritans whose histories were written as faithful explanations of their events. These Puritans (as well as early LDS historians) believed that, like the Hebrews before them, they were God’s chosen people whose coming to America was part of God's unfolding plan. "Their history and biography" note three prominent historians, "told the saga of God's dealings as seen in their personal lives. In short, Puritan biography and autobiography were simultaneously scripture as well as history." "Accuracy and realism were...largely things of the future."[53]

Apostle George Q. Cannon, whose faith-promoting stories were intended for the youth of the Church, wrote some of the more popular historical accounts of early Mormonism. Such works, like many other non-LDS works of the nineteenth century, were defensive in tone, biased, one-dimensional, and devoted to evangelizing a particular perspective. Today such writings are often referred to as hagiographies. It was not until the middle of the twentieth century that the modern biography—critical, multi-dimensional, and objective (at least in principle)—"began to take its present form."[54] The early faith-promoting histories, however, became the source of historical knowledge for many Church members and launched similar popular works for decades to come. While it can be said that early LDS histories intentionally withheld challenging and non-flattering information, in the context of the times this was not unique to Mormonism and is to be expected.[55]


Notes

  1. 1.0 1.1 1.2 1.3 1.4 1.5 1.6 "Elder Oaks Interview Transcript from PBS Documentary," Church Newsroom, July 20, 2007, https://newsroom.churchofjesuschrist.org/article/elder-oaks-interview-transcript-from-pbs-documentary.
  2. A comprehensive guide to these archives has been published in the book Mormon Americana through BYU Studies.
  3. James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints, 2nd ed. (Salt Lake City: Deseret Book Company, 1992), xi.
  4. Keith A. Erekson, Real vs. Rumor: How to Dispel Latter-day Myths (Salt Lake City: Deseret Book Company, 2021), 214.
  5. Ibid.
  6. D. Michael Quinn at Utah Valley State College, 3 February 2005; reported in Caleb Warnock “Historian delivers talk at UVSC,” Daily Herald, February 4, 2005, D1. Cited in Gregory L. Smith, "Polygamy, Prophets, and Prevarication," FAIR Papers, 2005, https://www.fairlatterdaysaints.org/wp-content/uploads/2011/12/smith-Polygamy_Prophets_and_Prevarication.pdf.
  7. Russell M. Nelson, "A Treasured Testament," Ensign 23, no. 7 (July 1993).
  8. For a personal memoir and reflection on this period of time, see Davis Bitton, "Ten Years in Camelot: A Personal Memoir," Dialogue: A Journal of Mormon Thought 16, no. 3 (Fall 1983): 9–19.
  9. A collection of essays exemplifying this new approach can be found in D. Michael Quinn, ed., The New Mormon History: Revisionist Essays on the Past (Salt Lake City: Signature Books, 1992). We encourage mature, faithful members and seasoned consumers of Church history volumes to read it. For further reflections on New Mormon History from one of its founders, see Reid L. Neilson and Ronald W. Walker, eds., Reflections of a Mormon Historian: Leonard J. Arrington on the New Mormon History (Norman, OK: Oklahoma University Press, 2006).
  10. John G. Turner, "'All Truth Does not Always Need to be Told': The LDS Church, Mormon History, and Religious Authority," in Out of Obscurity: Mormonism Since 1945, ed. Patrick Q. Mason and John G. Turner (New York: Oxford University Press, 2016), 326–27.
  11. "Time spent in leisure and sports activities for the civilian population by selected characteristics, 2011 annual averages," Bureau of Labor Statistics, at http://www.bls.gov/news.release/atus.t11.htm (accessed 9 December 2012).
  12. "Reading at Risk: A Survey of Literary Reading in America," National Endowment for the Arts, Research Division Report #46 (June 2004), xi; available online at https://www.arts.gov/about/publications/reading-risk-survey-literary-reading-america-executive-summary.
  13. Jerrold Jenkins survey (www.JenkinsGroup.com) posted at http://parapublishing.com/sites/para/resources/statistics.cfm (accessed February 2008). The infographic is no longer there. An updated graphic can be found at http://www.robertbrewer.org/surprising-book-facts-infographic/.
  14. George H. Gallup, Jr., "How Many Americans Know U.S. History? Part 1." Gallup News Service; available online at http://www.gallup.com/poll/9526/how-many-americans-know-us-history-part.aspx (acccessed 2 December 2012).
  15. Carl Sagan, The Demon-Haunted World: Science as a Candle in the Dark (New York: Ballentine Books, 1996), 324.
  16. Joseph Carroll, "Teens' Knowledge of World History Slipping," Gallup News Service; available online at http://www.gallup.com/poll/5785/teens-knowledge-world-history-slipping.aspx (accessed 2 December 2012).
  17. David McCullough, "The De-Emphasis of History Education," posted 21 March 2007 at http://shrewdnessofapes.blogspot.com/2007/03/de-emphasis-of-history-education.html (accessed 17 September 2012).
  18. U.S. Religious Knowledge Survey, The Pew Research Center (8 September 2010); available online at https://www.pewresearch.org/religion/2010/09/28/u-s-religious-knowledge-survey/ (accessed 17 September 2012).
  19. Cathy Lynn Grossman, "Americans Get an 'F' in Religion," USA Today (14 March 2007); available online at http://www.usatoday.com/news/religion/2007-03-07-teaching-religion-cover_N.htm (accessed 17 September 2012).
  20. "What Americans Should But Don't Know About Religion," Pew Research Center Publications (6 February 2008) at http://pewresearch.org/pubs/723/what-americans-should-but-dont--know-about-religion (accessed 17 September 2012). That link is broken and no other link can be found. Readers can find the most up-to-date information about religious knowledge in Pew's 2019 survey on the same topic. Available online at https://www.pewresearch.org/religion/2019/07/23/what-americans-know-about-religion/.
  21. While this quote is almost universally attributed to Samuel Clemens (aka Mark Twain), I have been unable to find the original source for this quote. See James Glen Stovall at http://jprof.com/writing/quotations.html (accessed 14 December 2012). That link is also broken. Try this: https://quoteinvestigator.com/2012/12/11/cannot-read/.
  22. Michael R. Ash, Shaken Faith Syndrome, 2nd ed. (Redding, CA: FairMormon Press, 2014), 15–16.
  23. Ibid., 13–14.
  24. Erekson, Real vs. Rumor, 213.
  25. Ronald W. Walker, David J. Whitaker, and James B. Allen, Mormon History (Urbana and Chicago: University of Illinois Press, 2001), 117.
  26. Ibid., 117, 119–120.
  27. Ash, Shaken Faith Syndrome, 13.
  28. Moroni 7:40-45
  29. Daniel C. Peterson, "Editor's Introduction: Reflections on the Reactions to Rough Stone Rolling and Related Matters," FARMS Review 19/1 (2007): xi–liv. off-site wiki
  30. George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 449–450. ( Index of claims , (Detailed book review))
  31. Other histories that include mention of plural marriage as contributing to the problems in Nauvoo include Church History in the Fulness of Times, CES Manual for Religion 341–43, 2nd ed. (Salt Lake City: Intellectual Reserve, 2003), 256, 263, 268, 274; Glen M. Leonard, Nauvoo: A Place of Peace, a People of Promise (Salt Lake City: Deseret Book and BYU Press, 2002), chap. 13; and Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 529.
  32. Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 2:93-110. GospeLink (requires subscrip.)
  33. Roberts, Comprehensive History, 2:221, 227–28.
  34. Joseph Fielding Smith, Essentials in Church History: A History of the Church from the Birth of Joseph Smith to the Present Time (1922), with Introductory Chapters on the Antiquity of the Gospel and The “Falling Away” (Salt Lake City: Deseret News Press, 1922), 282, 300–301.
  35. William Edwin Berrett, The Restored Church (Salt Lake City: Deseret Book Company, 1974), 247–48, 251.
  36. Leonard J. Arrington and Davis Bitton, The Mormon Experience: A History of the Latter-Day Saints, 2nd ed. (New York: Knopf : distributed by Random House/University of Illinois Press, [1979] 1992), 55, 69, 77–78. ISBN 0252062361. off-site
  37. 37.00 37.01 37.02 37.03 37.04 37.05 37.06 37.07 37.08 37.09 37.10 Kenneth W. Godfrey, “Causes of Mormon Non-Mormon Conflict in Hancock County, Illinois, 1839–1846” (PhD diss., Brigham Young University, 1967). G. D. Smith’s footnote (p. 450) mistakes the title, citing “Non-Mormon Conflict” instead of “Mormon Non-Mormon Conflict.”
  38. Times and Seasons 4:330.
  39. History of the Church, 6:47–48. Volume 6 link
  40. Jerald and Sandra Tanner, Mormonism—Shadow or Reality?, 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987), 188.
  41. Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "shall."
  42. Brigham Young, Journal of Discourses 3:370.
  43. George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 446. ( Index of claims , (Detailed book review))
  44. G. D. Smith cites Richard S. Van Wagoner, Mormon Polygamy: A History, 2nd ed. (Salt Lake City: Signature Books, 1989), 135, which includes a letter from Wilford Woodruff to Andrew Jenson, 6 August 1887.
  45. S. George Ellsworth, “Utah’s Struggle For Statehood,” Utah Historical Quarterly 31/1 (Winter 1963): 66.
  46. Lavina Fielding Anderson, "The LDS Intellectual Community and Church Leadership: A Contemporary Chronology," Dialogue: A Journal of Mormon Thought 26 no. 1 (1993), 23. https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V26N01_23.pdf; L. Jackson Newell, "An Echo from the Foothills: To Marshal the Forces of Reason," Dialogue: A Journal of Mormon Thought 19 no. 1 (1986), 27. https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V19N01_28.pdf
  47. FairMormon editors and volunteers have discussed this matter with reliable witnesses to Elder Poelman's actions and thoughts regarding the unwarranted controversy which accompanied his conference talk.
  48. L. H. Butterfield and Julian Boyd, Historical Editing in the United States (Worcester, Mass.: American Antiquarian Society, 1963), 19, 24–25.
  49. History of the Church, 2:281. Volume 2 link
  50. Keith A. Erekson, “Understanding Church History by Study and Faith,” Ensign, February 2017
  51. Anthony Sweat and Kenneth L. Alford, "A Method for Evaluating Latter-day Saint History," Religious Educator 21:3 (2020).
  52. Dallin Oaks, "Elder Oaks Interview Transcript from PBS Documentary," Newsroom (20 July 2007) off-site
  53. Ronald W. Walker, David J. Whitaker, and James B. Allen, Mormon History (Urbana and Chicago: University of Illinois Press, 2001), 117.
  54. Ibid., 117, 119–120.
  55. Michael R. Ash, Shaken Faith Syndrome (Redding, CA: FairMormon Press, 2014), 13.
Question: Does Church manual, The Teachings of the Presidents of the Church: Brigham Young, attempt to "hide history" by portraying Brigham Young (a well-known polygamist) as having only one wife?

Question: What does The Teachings of the Presidents of the Church: Brigham Young say about Brigham's wives?


Notes


  1. REDIRECT Approaching history

FAIR Answers—back to home page

Articles about Latter-day Saint history



Mormonism and history


Ironically, those who criticize Mormon histories as being unreliable and incomplete use Church-produced documents as their source material

The author of the critical book One Nation Under Gods claims that "Mormon leaders, especially since the 1970s, have repeatedly called for LDS historians to 'tell only that part of the truth that is inspiring and uplifting.'" and that "some of the least reliable reports on Mormon history, especially with regard to its earliest years, are those that have been produced by the LDS church."

How does one define "least reliable?" The assertion by the author that "some of the least reliable reports on Mormon history" are those "produced by the LDS church" is very interesting in light of the fact that some of the source documents used by the author in his book include the Journal of Discourses, the Messenger and Advocate, the Millennial Star, the Evening and Morning Star, the Ensign, Conference Reports, and the Encyclopedia of Mormonism, to name a few. Each of these sources is viewed by members and non-members alike as being "produced by the LDS church." If they are so unreliable, why does the author cite from them? If there is a disagreement between two sources -- one from the Church and the other from someone viewed as an enemy of the Church -- how does the author know which one is more reliable?

The author of One Nation Under Gods castigates sources produced by the LDS Church, but then uses many of those materials in constructing and expressing viewpoints. He also cites material from people who have a professed grudge against the LDS Church and its teachings. Reliability of documents, then, becomes an issue of acceptability to each individual.

Elder Boyd K. Packer's comment: "Some things that are true are not very useful"

Elder Packer gave an address to religious educators called "The Mantle is Far, Far Greater Than the Intellect."[1] The quote "Some things that are true are not very useful" has become a favorite of critics as a way to demonstrate that the Church suppresses truth or intellectual thought.

Elder Packer said nothing about stopping historians or insisting that they not be objective

An examination of the reference provided above may prove insightful. There are two main parts to this reference. First, is the assertion that Church officials have "routinely" insisted LDS-authored historical materials be "faith promoting" at the expense of being historically accurate. To prove this assertion, the author provides the example of a talk by Boyd K. Packer that was published in BYU Studies. Elder Packer stressed four main points:

  1. There is no such thing as an accurate, objective history of the Church without consideration of the spiritual powers that attend this work.
  2. There is a temptation for the writer or the teacher of Church history to want to tell everything, whether it is worthy or faith promoting or not. Some things that are true are not very useful.
  3. In an effort to be objective, impartial, and scholarly, a writer or a teacher may unwittingly be giving equal time to the adversary.
  4. The final caution concerns the idea that so long as something is already in print, so long as it is available from another source, there is nothing out of order in using it in writing or speaking or teaching.

The only mention of "objectivity" in the talk was in relation to the first and third points, and Elder Packer said nothing about stopping historians or insisting that they not be objective. He simply said that no treatment of LDS Church history could hope to be objective without consideration of the spiritual powers that attend the work. In other words, he was telling LDS historians that to leave out consideration of God's Spirit was to leave out an important component of why and how things were done in the Church.

The second main part of the ONUG reference is the claim that the Church historical department staff were required to "sign a form" regarding the Church's right to censor anything the staff might publish. It appears that the author feels such a form is an example of ways in which the LDS Church suppresses scholarly work. The author never addresses the issue, however, of whether the Church has a right to control (a) access to their own historical records, and (b) how those records are used. If this were a discussion about business corporations, there would be no question that the businesses have the right to do both — control access and use of past business records.

Does The Church of Jesus Christ of Latter-day Saints (or any church, for that matter) have the right to control its own records and how they are used? If businesses and governments do, why not churches?


Notes

  1. Boyd K. Packer, "The Mantle is Far, Far Greater Than the Intellect," Address to the Fifth Annual CES Religious Educators' Symposium, 1981; see also Let Not Your Heart Be Troubled (Salt Lake City: Bookcraft, 1991), 101-122; see also Boyd K. Packer, "'The Mantle is Far, Far Greater than the Intellect.'," Brigham Young University Studies 21 no. 3 (Summer 1981), 259–278. PDF link Later references to this address refer to the BYU Studies reprint, since the PDF is available on-line. It starts on page 1.

"Magic" in Mormon history


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Question: What is the distinction between belief in "folk magic" and a religious belief in the supernatural?

The use of the terms "magic" and "occult" are prejudicial, loaded terminology

When critics use the term "magic" or "occult," they are using prejudicial, loaded terminology. Used in a neutral sense, magic might mean only that a person believes in the supernatural, and believes that supernatural can be influenced for the believer's benefit.

However, critics are generally not clear about what definition of magic they are using, and how to distinguish a "magical" belief in the supernatural from a "religious" belief in the supernatural.[1] Scholars of magic and religion have, in fact, come to realize that defining "magic" is probably a hopeless task. John Gee noted:

Defining "magic" as "religious beliefs other than their own"

In 1990, Cambridge University published Stanley Tambiah's Magic, Science, Religion, and the Scope of Rationality, which showed that the definitions of many of the most important writers on "magic" were heavily influenced both by their backgrounds and their personal ideological agendas: they defined "magic" as religious beliefs other than their own. In 1992, the International Interdisciplinary Conference on Magic in the Ancient World failed to come to any agreement on what "magic" was. The plenary speaker, Jonathan Z. Smith, in particular voiced strong opinions:

I see little merit in continuing the use of the substantive term "magic" in second-order, theoretical, academic discourse. We have better and more precise scholarly taxa for each of the phenomena commonly denoted by "magic" which, among other benefits, create more useful categories for comparison. For any culture I am familiar with, we can trade places between the corpus of materials conventionally labeled "magical" and corpora designated by other generic terms (e.g., healing, divining, execrative) with no cognitive loss. Indeed, there would be a gain.[2]

The use of the term "magic" is a negative label for modern Christians

The use of the term "magic" imposes, especially for modern Christians, a negative label at the outset, which explains its popularity for critics. As Professor of Egyptology Robert K. Ritner explained:

Modern Western terms for 'magic' function primarily as designations for that which we as a society do not accept, and which has overtones of the supernatural or the demonic (but not of the divine). It is important to stress that this pejorative connotation has not been grafted onto the notion of magic as the result of any recent theoretical fancy but is inherent in Western terminology virtually from its beginning. It constitutes the essential core of the Western concept of magic.[3]

The Book of Mormon condemns "magic"

Moroni's visit was a turning point for Joseph, for it is important to note that the Book of Mormon itself condemns "magic" whenever it is mentioned:

And it came to pass that there were sorceries, and witchcrafts, and magics; and the power of the evil one was wrought upon all the face of the land, even unto the fulfilling of all the words of Abinadi, and also Samuel the Lamanite. Mormon 1:19

Regardless of Joseph's or his family's previous opinions regarding folk magic prior to the coming forth of the Book of Mormon, they clearly always believed in and had faith in God. Joseph believed that instruments such as the Urim and Thummim and his seer stone were consecrated by God for their intended use.


Notes

  1. See discussions of this issue in: John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]; William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]; William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
  2. John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]; citing Stanley J. Tambiah, Magic, Science, Religion, and the Scope of Rationality (Cambridge: Cambridge University Press, 1990) and Jonathan Z. Smith, "Trading Places," in Ancient Magic and Ritual Power, ed. Marvin Meyer and Paul Mirecki (Leiden: Brill, 1995), 16.
  3. Robert K. Ritner, "Egyptian Magic: Questions of Legitimacy, Religious Orthodoxy and Social Deviance," in Studies in Pharaonic Religion and Society in Honour of J. Gwyn Griffiths , ed. Alan B. Lloyd (London: Egypt Exploration Society, 1992), 190; cited in John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site] (emphasis in original).

Question: Were Joseph Smith's spiritual experiences originally products of magic and the occult?

Joseph's family believed in folk magic, and that Joseph himself used several different seer stones in order to locate lost objects

It is a known fact that Joseph's family believed in folk magic, and that Joseph himself used several different seer stones in order to locate lost objects.[1] Brant Gardner notes,

Young Joseph Smith was a member of a specialized sub-community with ties to these very old and very respected practices, though by the early 1800s they were respected only by a marginalized segment of society.

Joseph's family shared folk magic beliefs that were common to the day. Joseph's mother, Lucy, felt it important to note in her history that the family did not let these magical endeavors prevent the family from doing the necessary work to survive:

But let not my reader suppose that, because I shall pursue another topic for a season, that we stopped our labor and went at trying to win the faculty of Abrac, drawing Magic circles or sooth saying to the neglect of all kinds of business. We never during our lives suffered one important interest to swallow up every other obligation. But, whilst we worked with our hands, we endeavored to remember the service of, and the welfare of our souls.[2]

Joseph's involvement with Josiah Stowell's attempt to locate a lost Spanish treasure is well documented in Church history

Stowell requested Joseph's assistance in a mining operation looking for old coins and precious metals. This effort, in fact, resulted in charges being brought against Joseph by Stowell's relatives for being a "glasslooker" in 1826. Joseph was ultimately charged with being a "disorderly person" and released. (For more detailed information, see: Joseph Smith's 1826 glasslooking trial)

Some, however, believe that all of Joseph's early spiritual experiences, particularly the First Vision and the visit of Moroni, were originally magical or occult experiences that were only later couched in spiritual terms. For example, the Hurlbut affidavits relate stories of Moroni's visit that cast the angel in the role of spiritual treasure guardian, with one (Willard Chase) even claiming that the angel appeared in the form of a toad.

D. Michael Quinn has been the most prolific author on the subject of "magic" influences on the origins of Mormonism. According to William Hamblin:

Quinn's overall thesis is that Joseph Smith and other early Latter-day Saint leaders were fundamentally influenced by occult and magical thought, books, and practices in the founding of the Church of Jesus Christ of Latter-day Saints. This is unmitigated nonsense. Yet the fact that Quinn could not discover a single primary source written by Latter-day Saints that makes any positive statement about magic is hardly dissuasive to a historian of Quinn's inventive capacity.[3]

Joseph Smith and his followers undoubtedly believed in supernatural power

Joseph Smith and his followers undoubtedly believed in supernatural power. And, they may have had some ideas about how to access that power that now strike us as inaccurate and even strange. This is not surprising, given the two centuries and massive scientific advances which separate our culture from theirs. However, there is no evidence that Joseph and others considered these things to be "magic," or the "occult," nor did they consider "magic" or the "occult" to be positive things.


Notes

  1. Criticisms of Joseph's use of "folk magic" appear in the following publications: “The Book of Mormon and the Mormonites,” Athenaeum, Museum of Foreign Literature, Science and Art 42 (July 1841): 370–74. off-site; Henry Caswall, The Prophet of the Nineteenth Century, or, the Rise, Progress, and Present State of the Mormons, or Latter-Day Saints : To Which Is Appended an Analysis of the Book of Mormon (London: Printed for J. G. F. & J. Rivington, 1843), 28. off-site; John A. Clark, “Gleanings by the Way. No. VII,” Episcopal Recorder (Philadelphia, Pennsylvania) 18, no. 25 (12 September 1840), ??. off-site; James H. Hunt, Mormonism: Embracing the Origin, Rise and Progress of the Sect (St. Louis: Ustick and Davies, 1844), n.p.. off-site; MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/transbomweb.htm; La Roy Sunderland, “Mormonism,” Zion’s Watchman (New York) 3, no. 9 (3 March 1838): 34, citing Howe. off-site
  2. Luck Mack Smith, 1845 manuscript history transcribed without punctuation, in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:285.
  3. William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]

Question: What were the attitudes of Joseph Smith and his contemporaries toward "magic"?

The attitudes of Joseph Smith and his contemporaries toward "magic" was always negative

In 1841, Wilford Woodruff recounted an episode of Church disciplinary action:

The President then brought up the case of a Br Moumford, who was holding the office of a Priest, from whome fellowship had been withdrawn by the council of officers in consequence of his practizing fortune Telling, Magic, Black art &c & called upon Elders Woodruff & Cordon to express their feelings upon the subject when Elder Woodruff arose, & spoke Briefly upon the subject, & informed the assembly that we had no such custom or practice in the Church, & that we should not fellowship any individual who Practiced Magic fortune Telling, Black art &c for it was not of God. When It was moved & carried by the whole church that fellowship be withdrawn from Br Moumford.[1]

And, most importantly, the Book of Mormon's treatment of "magic" or "sorcery" is always negative, which seems strange if (as we are asked to believe by the critics) Joseph Smith concocted it while at the same time embracing that same "magic."


Notes

  1. Wilford Woodruff, Journal, 28 March 1841; also cited in Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 2:75. ISBN 0941214133.

Question: How did Joseph Smith use his seer stones as a youth?

Joseph as the village seer: the use of the seer stone prior to the Restoration

Brant Gardner clarifies the role that Joseph and his stone played within the community of Palmyra,

Young Joseph Smith was a member of a specialized sub-community with ties to these very old and very respected practices, though by the early 1800s they were respected only by a marginalized segment of society. He exhibited a talent parallel to others in similar communities. Even in Palmyra he was not unique. In D. Michael Quinn's words: "Until the Book of Mormon thrust young Smith into prominence, Palmyra's most notable seer was Sally Chase, who used a greenish-colored stone. William Stafford also had a seer stone, and Joshua Stafford had a 'peepstone which looked like white marble and had a hole through the center.'" Richard Bushman adds Chauncy Hart, and an unnamed man in Susquehanna County, both of whom had stones with which they found lost objects. [1]

During his tenure as a "village seer," Joseph acquired several seer stones. Joseph first used a neighbor's seer stone (probably that belonging to Palmyra seer Sally Chase, on the balance of historical evidence, though there are other possibilities) to discover the location of a brown, baby's foot-shaped stone. The vision of this stone likely occurred in about 1819–1820, and he obtained his first seer stone in about 1821–1822.[2]

The second seer stone was reportedly found while digging a well on the property of William Chase in 1822

Joseph then used this first stone to find a second stone (a white one). The second seer stone was reportedly found on the property of William Chase in 1822 as Chase described it:

In the year 1822, I was engaged in digging a well. I employed Alvin and Joseph Smith to assist me.... After digging about twenty feet below the surface of the earth, we discovered a singularly appearing stone, which excited my curiosity. I brought it to the top of the well, and as we were examining it, Joseph put it into his hat, and then his face into the top of his hat.... The next morning he came to me, and wished to obtain the stone, alleging that he could see in it; but I told him I did not wish to part with it on account of its being a curiosity, but I would lend it.[3]

Joseph Smith locates a seer stone while digging a well. Image copyright (c) 2016 by Anthony Sweat.


Notes

  1. Brant A. Gardner, Joseph the Seer—or Why Did He Translate With a Rock in His Hat?, FAIR Conference 2009. Gardner references D. Michael Quinn, Early Mormonism and the Magic World View (Salt Lake City: Signature Books, 1987), 38. and Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago: University of Illinois Press, 1984), 70.
  2. Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–215.
  3. Eber Dudley Howe, Mormonism Unvailed (Painesville, Ohio: Telegraph Press, 1834), 241-242; cited in Richard Van Wagoner and Steven Walker, "Joseph Smith: 'The Gift of Seeing," Dialogue: A Journal of Mormon Thought 15 no. 2 (Summer 1982): 48–68.

Question: Was a "vagabond fortune-teller" named Walters Joseph Smith's "mentor"?

The idea that Walter's "mantle" fell upon Joseph is the creation of an enemy of Joseph Smith, Abner Cole

It is claimed by some that a "vagabond fortune-teller" named Walters became popular in the Palmyra area, and that when Walters left the area, "his mantle fell upon" Joseph Smith. However, the idea that "Walters the Magician" was a mentor to Joseph Smith and that his "mantle" fell upon Joseph once Walters left the area originated with Abner Cole. Cole published a mockery of the Book of Mormon called the "Book of Pukei."

Matthew Brown discusses the "Book of Pukei":,

Cole claims in the "Book of Pukei" that the Book of Mormon really came into existence in the following manner:

  • Walters the Magician was involved in witchcraft and money-digging.
  • Walters was summoned to Manchester, New York by a group of wicked, idle, and slothful individuals—one of which was Joseph Smith.
  • Walters took the slothful individuals of Manchester out into the woods on numerous nighttime money-digging excursions. They drew a magic circle, sacrificed a rooster, and dug into the ground but never actually found anything.
  • The slothful group of Manchesterites then decided that Walters was a fraud. Walters himself admitted that he was an imposter and decided to skip town before the strong arm of the law caught up with him.
  • At this point, the mantle of Walters the Magician fell upon Joseph Smith and the rest of the Manchester rabble rallied around him.
  • The "spirit of the money-diggers" (who is identified implicitly with Satan in the text) appeared to Joseph Smith and revealed the Golden Bible to him.[1]


Notes

  1. Matthew Brown, "Revised or Unaltered? Joseph Smith's Foundational Stories.", 2006 FAIR Conference.

Question: Does Lucy Mack Smith's mention of the "faculty of Abrac" and "magic circles" evidence that "magick" played a strong role in the Smith family's early life?

Lucy Mack Smith denied that her family was involved in wasting time by drawing "magic circles"

Critics generally neglect to provide the entire quote from Lucy. Dr. William J. Hamblin notes that there is "an ambiguously phrased statement of Lucy Mack Smith in which she denied that her family was involved in drawing "Magic circles."

There is no evidence from any Latter-day Saint sources about how to make "magic circles"

William Hamblin notes,

Quinn provides only very limited evidence, from anti-Mormon sources, that the Smiths were involved in making magic circles. He provides no evidence from LDS sources discussing how to make magic circles, describing their use by early Mormons, or establishing Mormon belief in the efficacy of such things.

Quinn does claim to have found one LDS reference supporting the use of magic circles. This is an ambiguously phrased statement of Lucy Mack Smith in which she denied that her family was involved in drawing "Magic circles" (p. 68; cf. 47, 66). Quinn maintains, because of an ambiguity of phraseology, that Lucy Mack Smith is saying that her family drew magic circles. The issue revolves around how the grammar of the original text should be understood. Here is how I read the text (with my understanding of the punctuation and capitalization added).

Now I shall change my theme for the present. But let not my reader suppose that, because I shall pursue another topic for a season, that we stopped our labor and went at trying to win the faculty of Abrac, drawing Magic circles or sooth saying to the neglect of all kinds of business. We never during our lives suffered one important interest to swallow up every other obligation. But, whilst we worked with our hands, we endeavored to remember the service of, and the welfare of our souls.125

When Lucy's statement is examined in context, it can be seen that she explicitly denies that the Smith's were involved in such things as "magic circles"

Hamblin continues,

Here is how I interpret the referents in the text.

Now I shall change my theme for the present [from a discussion of farming and building to an account of Joseph's vision of Moroni and the golden plates which immediately follows this paragraph]. But let not my reader suppose that, because I shall pursue another topic [Joseph's visions] for a season, that we stopped our labor [of farming and building] and went at trying to win the faculty of Abrac, drawing Magic circles or sooth saying to the neglect of all kinds of business [farming and building, as the anti-Mormons asserted, claiming the Smiths were lazy]. We never in our lives suffered one important interest [farming and building] to swallow up every other obligation [religion]. But, whilst we worked with our hands [at farming and building] we endeavored to remember the service of, and the welfare of our souls [through religion].

Thus, as I understand the text, Lucy Smith declares she is changing her theme to the story of the coming forth of the Book of Mormon. In the public mind, that story is associated with claims that the Smiths were lazy and involved in magical activities. By the time Lucy Smith wrote this text in 1845, anti-Mormons were alleging that Joseph had been seeking treasure by drawing magic circles. She explicitly denies that they were involved in such things. She also denies that the Smiths were lazy. She wants to emphasize that, although she is not going to mention farming and building activities for a while, these activities were still going on. Quinn wants to understand the antecedent of "one important interest" as "trying to win the faculty of Abrac, drawing Magic circles or sooth saying" (p. 68). I believe that the antecedent of "one important interest" is "all kinds of business," meaning farming and building. Quinn maintains the phrase to the neglect of means that they pursued magic to some degree, but not to the extent that they completely neglected their farming. I believe that the phrase to the neglect of means that they did not pursue magic at all, and therefore did not neglect their farming and building at all: they were not pursuing magic and thereby neglecting their business.

Lucy's narrative focuses on religious and business concerns, and does not discuss magic

Hamblin concludes,

Although the phrasing is a bit ambiguous, the matter can easily be resolved by reference to the rest of Lucy's narrative. Contra Quinn, Lucy Smith's text provides no other mention of the supposedly "important interest" of magical activities but does deal prominently with their religious and business concerns. If magic activities were such an important part of Joseph Smith's life and Lucy was speaking of them in a positive sense as "important interests," why did she not talk about them further in any unambiguous passage? My interpretation fits much better into the context of Lucy Smith's narrative as a whole, in which she amply discusses farming and family life, as well as religion and Joseph's revelations—the two important interests of the family—but makes no other mention of magic. As Richard Bushman notes, "Lucy Smith's main point was that the Smiths were not lazy as the [anti-Mormon] affidavits claimed—they had not stopped their labor to practice magic."126 Thus, ironically, Quinn is claiming that Lucy Smith's denial of the false claims that the Smith family was engaged in magical activities has magically become a confirmation of those very magical activities she is denying![1]


Notes

  1. William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site] (emphasis in original) Hamblin cites Luck Mack Smith, 1845 manuscript history transcribed without punctuation, in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:285. and Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 73. ISBN 0252060121.

Question: Did Joseph Smith, Sr. practice "divination"?

Peter Ingersoll, a former neighbor of the Smiths, claimed that Joseph Smith, Sr., practiced "divination"

It has been claimed that Joseph Smith, Sr., practiced "divination," and that this is evidence for the strong role which "magick" played in the Smith family's early life. This claim relies on one of the Hurlburt-Howe affidavits, given by Peter Ingersoll, a former neighbor of the Smiths.

Ingersoll's affidavit reads:

‘Was a neighbor of Smith from 1822 to 1830. The general employment of the family was digging for money. Smith senior once asked me to go with him to see whether a mineral rod would work in my hand, saying he was confident it would. As my oxen were eating, and being myself at leisure, I went with him. When he arrived near the place where he thought there was money, he cut a small witch-hazel, and gave me direction how to hold it. He then went off some rods, telling me to say to the rod, ‘Work to the money,’ which I did in an audible voice. He rebuked me for speaking it loud, saying it must be spoken in a whisper. While the old man was standing off some rods, throwing himself into various shapes, I told him the rod did not work. He seemed much surprised, and said he thought he saw it move. It was now time for me to return to my labor. On my return I picked up a small stone, and was carelessly tossing it from one hand to the other. Said he, (looking very earnestly,) ‘What are you going to do with that stone?’ ‘Throw it at the birds,’ I replied. ‘No,’ said the old man, ‘it is of great worth.’ I gave it to him. ‘Now,’ said he, ‘if you only knew the value there is back of my house!’ and pointing to a place near, ‘There,’ said he, ‘is one chest of gold and another of silver.’ He then put the stone which I had given him into his hat, and stooping forward, he bowed and made sundry maneuvers, quite similar to those of a stool-pigeon. At length he took down his hat, and, being very much exhausted, said, in a faint voice, ‘If you knew what I had seen, you would believe.’ His son, Alvin, went through the same performance, which was equally disgusting.

‘Another time the said Joseph senior told me that the best time for digging money was in the heat of summer, when the heat of the sun caused the chests of money to rise near the top of the ground. ‘You notice,’ said he, ‘the large stones on the top of the ground; we call them rocks, and they truly appear so, but they are in fact, most of them chests of money raised by the heat of the sun.’’.... [1]

Some of Ingersoll's claims are clearly false, based on other, more reliable testimony

Some of Ingersoll's claims are clearly false, based on other, more reliable testimony. It is telling that the critics often wish to jettison Ingersoll's claims as those of a teller-of-tall-tales or a liar when it is clear that he cannot be trusted. Yet, when no evidence exists (pro- or con-) save Ingersoll's testimony, they then present his witness as a reliable data point for conclusions about the early years of Joseph Smith and his family. Of Ingersoll's claims, Richard L. Anderson noted:

Peter lived near Joseph Smith and was employed to go with him to Pennsylvania to move Emma's personal property to the Smith farm in the fall of 1827. Ingersoll claims that after this, Joseph told him he brought home white sand in his work frock and walked into the house to find "the family" (parents, Emma, brothers and sisters) eating. When they asked what he carried, he "very gravely" told them (for the first time) that he had a "golden Bible" and had received a revelation that no one could see it and live. At that point (according to Ingersoll), Joseph offered to let the family see, but they fearfully refused, and Ingersoll says that Joseph added, "Now, I have got the damned fools fixed, and will carry out the fun."

Rodger Anderson [author of the book under review by Anderson] agrees with me that this is just a tall tale. Why? Family sources prove they looked forward to getting the plates long before this late 1827 occurrence, and Joseph had far more respect for his family than the anecdote allows. So Rodger Anderson thinks that Ingersoll at first believed Joseph and then retaliated: "it seems likely that Ingersoll created the story as a way of striking back at Smith for his own gullibility in swallowing a story he later became convinced was a hoax" (p. 56). That may be, and there are perhaps others making affidavits with similar motives. But the more provable point is that good stories die hard. Facts were obviously bent to make Joseph Smith the butt of many a joke. So anecdotes could be yarns good for a guffaw around a pot-bellied stove.

Ingersoll has another story in this class. Joseph planned to move Emma and the plates to Pennsylvania at the end of 1827. Then Ingersoll has Joseph playing a religious mind game with Martin Harris: "I . . . told him that I had a command to ask the first honest man I met with, for fifty dollars in money, and he would let me have it. I saw at once, said Jo, that it took his notion, for he promptly give me the fifty." Willard Chase tells a similar story, not identifying his source. But in this case both Joseph Smith and Martin Harris gave their recollections. Both say that Martin was converted to Joseph Smith's revelations first and then offered the money out of conviction, not because of sudden street-side flattery. The best historical evidence is not something told by another party, especially one with hostility to the person he is reporting....

Rodger Anderson recoils at my suggestion that the affidavits were "contaminated by Hurlbut," but he has merely argued harder for one road to this same result. Rodger Anderson then contends that Hurlbut's influence does not matter, since many of the statements were signed under oath before a magistrate. This is one of scores of irrelevancies. The question is credibility, not form. As Jesus essentially said in the Sermon on the Mount, the honest person is regularly believable, not just under oath. Nor does the act of signing settle all, since it is hardly human nature to read the fine print of a contract or all details of prewritten petitions. Rodger Anderson finds Ingersoll's sand-for-plates story "the most dubious" (p. 56) and thus admits that Ingersoll is "the possible exception" in "knowingly swearing to a lie" (p. 114). But Ingersoll does not tell taller stories than many others glinting in the hostile statements reprinted by Rodger Anderson. Like the persecuting orthodox from the Pharisees to the Puritans, the New York community was performing an act of moral virtue to purge itself of the stigma of an offending new religion. Hurlbut contributed to the process of mutual contamination of similar stories and catch-words....

Rodger Anderson closes his survey with the appeal to accept "the Hurlbut-Deming affidavits" as significant "primary documents relating to Joseph Smith's early life and the origins of Mormonism" (p. 114). Some tell of "early life," but many only repeat tall tales or disclose the prejudice that Joseph Smith said faced him from the beginning. There are some authentic facts about the outward life of young Joseph, but his inner life makes him significant. It is this other half that the testimonials brashly claim to penetrate but cannot. To the extent that the Prophet's spiritual experiences are the primary issue, the Hurlbut-Deming statements are not primary documents.

Here I have discussed some aspects of their objective shortcomings, but I do not intend to take much time answering countercharges. Those who think like Rodger Anderson will continue to reason that the Hurlbut-Deming materials contain serious history because "many based their descriptions on close association with the Joseph Smith, Sr., family" (p. 114). That is too sloppy for my taste. Downgrading a reputation is serious business, and I want a reasonable burden of proof to be met on each major contention. Knowing the family is not enough—knowing specific incidents is required. The mathematics of true personal history is fairly simple: half-truths added to others still retain their category of half-truths; conclusions without personal knowledge have zero value; and any number multiplied by zero is still zero.

A final, highly personal reaction: I once discussed a negative biography with a friend, literature professor Neal Lambert. After pointing out shortcomings in method and evidence, I self-consciously added an intuitive judgment: "and I think there is a poor tone to the book." Instantly picking up my apologetic manner, Neal answered vigorously, "But tone is everything." In reality, attitude penetrates the judgments we make, whether in gathering the Hurlbut-Deming materials or in defending them. With few exceptions, the mind-set of these testimonials is skeptical, hypercritical, ridiculing. But history is a serious effort to understand, and tools with the above labels have limited value. [2]


Notes

  1. Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 235-236. (Affidavits examined) Reproduced in "The Origin of Mormonism," Christian Enquirer (New York) 5/51 (25 September 1852): [1]. Also available in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:40-45.
  2. Richard Lloyd Anderson, "Review of Joseph Smith's New York Reputation Reexamined by Rodger I. Anderson," FARMS Review of Books 3/1 (1991): 52–80. off-site [Anderson's references have been silently removed from this citation.]

Question: Did early members of the "Mormon" Church believe in witchcraft?

While some members may have believed in witchcraft, all the scriptural and primary evidence portrays their opinion of such things as negative, not positive

[1] There are a number of texts and incidents which indicate a basically negative attitude towards the occult by most early Mormons. Brooke himself notices several incidents manifesting such an anti-occult strain in early LDS thought: George A. Smith, for instance, destroyed magic books brought to America by English converts (p. 239). Likewise, "organizations advocating the occult were suppressed" by Brigham Young in 1855 (p. 287), while, "in 1900 and 1901, church publications launched the first explicit attacks on folk magic" (p. 291). But the evidence of negative attitudes among Mormons to matters occult is much more widespread than Brooke indicates.

The Book of Mormon and the Doctrine and Covenants contain several explicit condemnations of sorcery, witchcraft, and magic. While admitting that there are only "rare references to magic or witchcraft in the Book of Mormon" (p. 176, 177), Brooke nonetheless insists that the "categories of treasure, magic, and sorcery . . . fascinated Joseph Smith" (p. 168). The Book of Mormon maintains that Christ will "cut off witchcrafts out of thy land" (3 Nephi 21:16), and sorcery, witchcraft, and "the magic art" are mentioned in lists of sins (Alma 1:32, Mormon 2:10). "Sorceries, and witchcrafts, and magics" are also attributed to "the power of the evil one" (Mormon 1:19). In the Doctrine and Covenants, sorcerers are among those who are "cast down to hell" (DC 76:103,106), who "shall have their part in . . . the second death" (DC 63:17). These are the only references to magical or occult powers in LDS scripture, and they are uniformly and emphatically negative. Brooke's key terms, such as "alchemy," "astrology," "hermeticism," "androgyny," and "cabala," are never mentioned in LDS scripture.

Several early LDS writers were unequivocal in their condemnation of magic and the occult. One brother was "disfellowshipped by the council of officers, for using magic, and telling fortunes &c." The ancient Egyptian use of "omens, charms, unlucky days and magic" is described as "grossly superstitious." Orson Pratt described alchemy as "the pursuit of that vain phantom." His brother Parley was even more forthright:

It is, then, a matter of certainty, according to the things revealed to the ancient Prophets, and renewed unto us, that all the animal magnetic phenomena, all the trances and visions of clairvoyant states, all the phenomena of spiritual knockings, writing mediums, &c., are from impure, unlawful, and unholy sources; and that those holy and chosen vessels which hold the keys of Priesthood in this world, in the spirit world, or in the world of resurrected beings, stand as far aloof from all these improper channels, or unholy mediums, of spiritual communication, as the heavens are higher than the earth, or as the mysteries of the third heaven, which are unlawful to utter, differ from the jargon of sectarian ignorance and folly, or the divinations of foul spirits, abandoned wizards, magic-mongers, jugglers, and fortune-tellers.

Based on this extensive (but admittedly incomplete) survey of early Mormon writings, we can arrive at three logical conclusions:

  1. the unique ideas that critics advocating the "magic" hypothesis claim were central to the origins of Mormonism do not occur in early LDS primary texts;
  2. early Mormons seldom concerned themselves with things occult; but
  3. on the infrequent occasions when they mention the occult, it is without exception viewed negatively.


Notes

  1. This section of the response was based on William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site. Please consult the original for references and further information. By the nature of a wiki project, the base text may have since been modified and added to.

Question: Was the fact that the recovery of the Book of Mormon plates occurred on the autumnal equinox somehow significant?

Book of Mormon Central, KnoWhy #193: Why Did Moroni Deliver the Plates on September 22? (Video)

There are many religious traditions (including Judaism) that use the equinoxes as part of their religious calendar

Joseph's meetings with Moroni and the recovery of the Book of Mormon occurred on the autumnal equinox, a date with astrological and magical significance. Some have speculated that this is evidence of Joseph Smith's preoccupation with "magick." However, there are many religious traditions (including Judaism) that use the equinoxes as part of their religious calendar. Thus, the presence of a significant "astrological" date may be coincidental or present for religious, not "magical" reasons. This again highlights the problems with "magic" as a category.

In this instance, critics presume that their claims about Joseph's preoccupation with magic is an accurate description of his attempt to recover the plates (see circular reasoning). If, however, there are other explanations for receiving the plates on the evening of 21-22 September 1827, then this cannot be used as evidence for pre-occupation with a "magic world view."

The recovery of the Book of Mormon plates occurred on a vital date in the Jewish calendar: Rosh ha-Shanah, the Jewish New Year

The Book of Mormon claims to be a religious text, with a world-view sharing close affinities with Judaism. Interestingly, the plates' recovery occurred on a vital date in the Jewish calendar:

Rosh ha-Shanah, the Jewish New Year (which had begun at sundown on 21 September 1827). At Rosh ha-Shanah the faithful were commanded to set a day aside as "a sabbath, a memorial of blowing of trumpets, an holy convocation" (Leviticus 23:24).[1]

Rosh ha-Shanah also begins the Asseret Yemei Teshuva (The Ten Days of Repentance) which precede the holiest day of the Jewish year: Yom Kippur, the day of the atonement. Likewise, the Book of Mormon claimed to come forth to preach repentance, and prepare the way for Christ's second coming.

Rosh ha-Shanah is celebrated by the blowing of the ram's horn (shofar), just as Jesus' apocalyptic teachings foretold that the elect would be gathered by angels "with a great sound of a trumpet" (Matthew 24:31). The Revelation of St. John features angels with trumpets as part of the preparation or heralding of Christ's second coming (e.g., Revelation 8:2,6; compare DC 77:12). The Book of Mormon portrays itself squarely within this tradition, heralding and preparing the way for the gathering of the elect and the return of Christ (1 Nephi 13:34-42).

In the Jerusalem temple, "at the autumnal equinox the rays of the sun could enter the [holy of holies] because the whole of the edifice faced east."[2] Thus, on a date in which the idea of divine illumination, light, and knowledge streaming into God's earthly temple was so prominent, a new divine revelation of scripture fits at least as well as Quinn's claim that this date has astrological significance for "the introduction of 'broad cultural movements and religious ideas'."[3]


Notes

  1. Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site
  2. Bruce Chilton, "Jesus’ Dispute in the Temple and the Origin of the Eucharist," Dialogue: A Journal of Mormon Thought 29 no. 4, 22–23.
  3. D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 121 ( Index of claims )

Question: Did Joseph Smith derive his religious ideas in part from a mysticism called Kabbalah?

There is little actual evidence to support this

It is claimed that Joseph Smith's religious ideas derived in part from Kabbalah, a type of (usually Jewish) mysticism. Critics and the unwary presume that because a few lengthy works have been written about Joseph Smith and kabbalistic ideas, this is sufficient grounds for presuming a connection. The evidence behind this connection, is, however, on shaky evidential ground.

Before swallowing the critics' explanation, one should study the extensive reviews which illustrate numerous problems with this approach thus far.

It is not the job of the Saints to prove that kaballah did not influence Joseph Smith. It is the job of his critics to prove that it did. And, thus far, that proof has not been forthcoming. Extensive reviews of the works which purport to find this strain in Joseph Smith's thought are available (see below).

It is difficult to prove a negative—how might we prove that Joseph's ideas were not from Kabbalah? Rather, we can consider a number of the problems with this intellectual construct, and then ask if there are not perhaps better ways to understand Joseph's thought.

Some authors merely describe LDS doctrine or practice in kabbalistic or "hermetical" terms

Some authors merely describe LDS doctrine or practice in kabbalistic or "hermetical" terms, and then presume that by doing so they have proved that these ideas were, in fact, drawn from kabbalah. This is circular reasoning.

For example, one review wrote that:

Throughout his book, Brooke's approach might be characterized as scholarship by adjective (see, e.g., pp. 240, 294). Time and again, he places the adjective "hermetic" or "alchemical" before a noun relating to Mormonism and then proceeds as if the mere act of juxtaposing the two terms—essentially without argument—had established that the ill-defined adjective really applies. He holds that "certainly Joseph Smith was predisposed to a hermetic interpretation of sacred history and processes from his boyhood" (p. 208). But what does this mean? What is a "hermetic interpretation" here? Although Brooke himself seems to have a predisposition to a "hermetic interpretation" of almost everything in sight, Joseph Smith and his followers undoubtedly did not have the remotest idea of what hermeticism was.

Simply labeling Mormon celestial marriage "hermetic" and "alchemical" (as on pp. 214, 257-58, 281) does not make it such. Frequently, in a kind of fallacy of misplaced concretion, Brooke is misled by his own metaphors to misread nineteenth-century realities (as in his use of the terms "alchemy" and "transmutation" in discussing the Kirtland Bank [pp. 222-23; cf. 227-28]), and even twentieth-century Utah (as when he describes modern financial scams in Utah as "alchemical" [p. 299]). On at least one occasion, Fawn Brodie's (twentieth-century) portrayal of Sidney Rigdon as engaged in a metaphorical "witchhunt" inspires Brooke—evidently by sheer word association—to claim that Joseph Smith (!) saw himself as literally surrounded by witches (p. 230). [1]

This is a common approach, with another author falling victim to the same tendency:

Owens's entire thesis also suffers repeatedly from semantic equivocation—using a term "in two or more senses within a single argument, so that a conclusion appears to follow when in fact it does not."61 Owens does not adequately recognize the fact that the semantic domain of words can vary radically from individual to individual, through translation, by shifts in meaning through time, or because of idiosyncratic use by different contemporary communities.62 For Owens it is often sufficient to assert that he feels that kabbalistic or hermetic ideas "resonate" with his understanding of Latter-day Saint thought (p. 132). Thus, in an attempt to demonstrate affiliations between the Latter-day Saint world view and that of esotericists, Owens presents a number of ideas that he claims represent parallels between his understanding of the kabbalistic and hermetic traditions and his view of Latter-day Saint theology, but that, upon closer inspection, turn out to be only vaguely similar, if at all....

Owens frequently implicitly redefines kabbalistic and hermetic terms in a way that would have been foreign to both the original esoteric believers and to early Latter-day Saints. In an effort to make ideas seem similar, he is forced to severely distort both what esotericists and Latter-day Saints believe. [2]

Some critics stretch LDS scripture to the breaking point in an effort to "prove" their argument

...when a Book of Mormon passage denounces "works of darkness" (Alma 37:23), Brooke asserts that "although he never mentions them by name, Smith had declared an occult war on the witchlike art of the counterfeiters" (p. 178). Really? Nothing in the passage calls for such an interpretation, any more than does the analogous phrase in Ephesians 5:11. There can be little doubt, of course, that the early Latter-day Saints, like most of their contemporaries on the American frontier, suffered from counterfeiters' schemes and regarded them as enemies.....But that scarcely justifies Professor Brooke's arbitrary allegorical speculations. Besides, as readers will notice, Brooke cannot really decide whether the Mormons opposed counterfeiting or favored it. Either option will suffice for him, since either will allow him to claim that they were fascinated by it and since, taken together, they constitute a historical hypothesis that is virtually impervious to historical proof or disproof. [3]

Some critics ignore the common biblical sources for ideas in LDS thought, and instead argue that these ideas came from much more obscure hermetic thought

It is universally acknowledged that biblical quotations, paraphrases, and imagery fill all early LDS scripture, writings, and sermons. Time and again early Latter-day Saints explicitly point to biblical precedents for their doctrines and practices. Joseph Smith and all the early Mormon elders taught and defended their doctrines from the Bible. Even in the great King Follett discourse—which Brooke sees as a cornucopia of "hermetic" doctrine—Joseph declared "I am going to prove it [the doctrine of multiple gods] to you by the Bible." The text is filled with biblical quotations and allusions. Never do the early Saints claim they are following hermetic or alchemical precedents. Brooke, however, generously sets out to correct this lapse for them....[4]

Although far less problematically or extensively than Brooke, Owens also ignores obvious biblical antecedents to Latter-day Saint thought in favor of alleged hermetic or alchemical antecedents. Owens informs us that "Paracelsus also prophesied of the coming of the prophet "Elias' as part of a universal restoration, another idea possibly affecting the work of Joseph Smith" (p. 163 n. 90). Quite true. But why does Owens fail to mention the strong biblical tradition of the return of Elijah/Elias, the clear source for this idea for both Paracelsus and Joseph Smith? [5]

Critics cannot produce primary sources from the early Saints expressing their interest in kabbalah or hermeticism

Furthermore, critics tend to ignore or downplay evidence of an opposition to "magic" or "the occult" among early Saints:

...there are a number of texts and incidents which indicate a basically negative attitude towards the occult by most early Mormons. Brooke himself notices several incidents manifesting such an anti-occult strain in early LDS thought: George A. Smith, for instance, destroyed magic books brought to America by English converts (p. 239). Likewise, "organizations advocating the occult were suppressed" by Brigham Young in 1855 (p. 287), while, "in 1900 and 1901, church publications launched the first explicit attacks on folk magic" (p. 291).36 But the evidence of negative attitudes among Mormons to matters occult is much more widespread than Brooke indicates.

The Book of Mormon and the Doctrine and Covenants contain several explicit condemnations of sorcery, witchcraft, and magic....The Book of Mormon maintains that Christ will "cut off witchcrafts out of thy land" (3 Nephi 21:16), and sorcery, witchcraft, and "the magic art" are mentioned in lists of sins (Alma 1:32, Mormon 2:10). "Sorceries, and witchcrafts, and magics" are also attributed to "the power of the evil one" (Mormon 1:19). In the Doctrine and Covenants, sorcerers are among those who are "cast down to hell" (D&C 76:103, 106), who "shall have their part in . . . the second death" (D&C 63:17).37 These are the only references to magical or occult powers in LDS scripture, and they are uniformly and emphatically negative. Brooke's key terms, such as "alchemy," "astrology," "hermeticism," "androgyny," and "cabala," are never mentioned in LDS scripture. [6]

In another case, critics present

background material [that is] is often dated or misrepresented. Owens's use of sources, both primary and secondary, is problematic at a number of levels. First, he ignores nearly all earlier writings by Latter-day Saint scholars on the significance of the possible parallels between Latter-day Saint ideas and the Western esoteric tradition. There is, in fact, a growing body of Latter-day Saint literature that has examined some of these alleged parallels, and presented possible interpretations of the relationship between the esoteric tradition and the gospel. Why is Nibley not even mentioned by Owens, despite the fact that he has been writing on this subject for four decades?9 Robert F. Smith's discussion of many of these issues is ignored....

Furthermore, for the most part, Owens's account of the Western esoteric tradition does not rely on primary sources, or even translations of primary sources, but on secondary summaries, which he often misunderstands or misrepresents. This unfamiliarity with both the primary and secondary sources may in part explain the numerous errors that occur throughout his article....[7]

Critics often fail to provide any specifics to link these ideas to the members of the Church—generally because there aren't any such sources.

This does not deter critics, however, from a chain of speculation, supposition, and probability that hides the fact that no evidence whatever has been presented:

Owens insists that "any backwoods rodsman divining for buried treasures in New York in 1820 may have known about the [esoteric] tradition" and that "there undoubtedly existed individuals [in the early nineteenth-century United States] who were deeply cognizant of Hermeticism, its lore, rituals, and aspirations. And this group probably included an occasional associate of treasure diggers" (p. 159). Elsewhere Owens asserts that "there must have been more than a few" people in frontier New York who had been influenced by the hermetic, kabbalistic, and alchemical traditions (p. 165, emphasis added to all these citations). Evidence, please! Who exactly were these individuals? What exactly did they know? How exactly did they gain their unusual knowledge? Exactly when and where did they live? With whom exactly did they associate? What exactly did they teach their associates? What evidence—any evidence at all—does Owens provide for any of his speculations? [8]

Reliance on late, anti-Mormon accounts

Given the lack of material to support this hypothesis in the words of Joseph Smith or his followers, critics turn to their enemies:

...in large part Brooke relies on late secondhand anti-Mormon accounts—taken at face value—while rejecting or ignoring eye-witness contemporary Mormon accounts of the same events or ideas....

In a book purportedly analyzing the thought of Joseph Smith, it is remarkable how infrequently Joseph himself is actually quoted. Instead we find what Joseph's enemies wanted others to believe he was saying and doing. Thus, while it may be true that some early non-Mormons or anti-Mormons occasionally described some activities of Joseph Smith and the Saints as somehow related to "magic," it is purely a derogatory outsider view. The Saints never describe their own beliefs and activities in those terms. Brooke has a disturbing tendency to cite standard LDS sources and histories on noncontroversial matters—thereby establishing an impression of impartiality—while, on disputed points, using anti-Mormon sources without explaining the Mormon perspective or interpretation. [9]

Sometimes, critics even give "magical" meaning to common words used by Joseph Smith in a completely different context

in a breathtaking case of academic legerdemain, he takes common terms that occur with specialized technical meanings in hermetic and alchemical thought—terms such as "furnace," "refine," "stone," "metal," etc.—and proposes the existence of such common terms in Mormon writings as a subtle but irrefutable indication that Mormons had hermetic and alchemical ideas in the backs of their minds all along. In fact, so subtle is the impact of hermetic and alchemical thought on Joseph that "the hermetic implications of his theology may not even have been clear to Smith himself" (p. 208)! This is truly an alchemical transmutation of baseless assertions into pure academic fool's gold. [10]

Or:

Owens ignores two other obvious explanations: that both esoteric and Latter-day Saint ideas derive from a similar source, e.g., the Bible, or that Joseph Smith received true revelation, as opposed to some ill-defined type of Jungian "personal cognition." [11]

Some critics' relative unfamiliarity with LDS history is made clear by repeated self-contradiction and historical blunders

Brooke's presentation of early Mormon history is likewise plagued by repeated blunders. His depiction of a Joseph Smith who is "bitter," "suspicious," and "anxious" (p. 135)—a description helpful to Brooke's environmentalist reading of the Book of Mormon—flies in the face of Brooke's own claim that "by all accounts he was a gregarious, playful character" (p. 180; cf. JS-H 1:28). It may also seem remarkable to some that Joseph believed that "the simultaneous emergence of counterfeiting and the spurious Masonry of the corrupt country Grand Lodge in the early 1820s was an affliction on the people, the consequence of their rejection of Joseph Smith as a preacher of the gospel" (p. 177), since Joseph had not yet restored the gospel or begun to preach in the early 1820s. Brooke has Joseph and Oliver being "baptized into the Priesthood of Aaron" (p. 156), even though their baptism and their ordination to the priesthood were clearly two separate events.66 Furthermore, he uses the alleged counterfeiting activities of Theodore Turley, Peter Hawes, Joseph H. Jackson, Marenus Eaton, and Edward Bonney to propose a continued Mormon fascination with counterfeiting, and thereby, with alchemy (pp. 269-70), despite the fact that Jackson, Eaton, and Bonney were not LDS! And Brooke seems unsure as to whether John Taylor's Mediation and Atonement "was of great significance doctrinally, because it marked the rejection of the Adam-God concept," (p. 289) or whether the "rejection of the Adam-God doctrine [was] something that John Taylor had not really attempted" (p. 291). [12]

Errors also extend beyond LDS matters into the history of "magick" thought itself:

Owens makes an unsupported claim that the alchemists' ""philosopher's stone' [was] the antecedent of Joseph Smith's "seer's stone'" (p. 136). In fact, the philosopher's stone (lapis philosophorum) was thought to have been composed of primordial matter, the quintessentia—the fifth element after air, water, fire, and earth. Unlike Joseph's seer stone, it was not really a literal "stone" at all, but primordial matter (materia prima)—"this stone therefore is no stone," as notes a famous alchemical text.26 Sometimes described as a powder the color of sulfur, the philosopher's stone was used for the transmutation of matter and had little or nothing to do with divination. Indeed, the use of stones and mirrors for divination antedates the origin of the idea of the philosopher's stone. There is no relationship beyond the fact that both happen to be called a stone....

Owens claims that the concept that "God was once as man now is . . . could, by various exegetical approaches, be found in the Hermetic-Kabbalistic tradition" (pp. 178-79). It is understandable that he provides neither primary nor secondary evidence for this assertion, since no hermetic or kabbalistic texts make such a claim. Unlike Latter-day Saint concepts of God and divinization, the metaphysical presuppositions of both hermeticism and kabbalism are fundamentally Neoplatonic. [13]

Even the complete absence of evidence is no bar to the critic:

Owens speculates at great length about possible Rosicrucian influences on Joseph Smith (pp. 138-54), asserting (with absolutely no evidence) that Luman Walter was influenced by Rosicrucian ideas (p. 162). Once again, however, Owens ignores the annoying fact that the Rosicrucian movement was effectively dead at the time of Joseph Smith. In England "the Gold and Rosy Cross appears to have had no English members and was virtually extinct by 1793."...

Thus Joseph Smith was alive precisely during the period of the least influence of Kabbalah, hermeticism, and Rosicrucianism, all of which had seriously declined by the late eighteenth century—before Joseph's birth—and would revive only in the late nineteenth century, after Joseph's death. Owens never recognizes these developments, but instead consistently quotes sources earlier and later than Joseph Smith as indicative of the ideas supposedly found in Joseph's day. [14]

Some critics do not seem to even understand modern LDS thought and history well

For example:

Professor Brooke's ignorance of contemporary Mormonism hurts him in amusing ways. Even the cold fusion claims made at the University of Utah a few years ago are pressed into service as illustrations of Mormon hermeticism: They are interesting, Brooke declares, "given Mormon doctrines on the nature of matter" (p. 299). He never troubles himself, though, to explain how the experiments of the two non-Mormon chemists Stanley Pons and Martin Fleischman are even remotely helpful as indicators of Latter-day Saint attitudes and beliefs.

It is probably significant that Brooke's mistakes are not random; rather, his presentation consistently misrepresents LDS scripture, doctrine, and history in ways that tend to support his thesis by making LDS ideas seem closer to his hermetic prototypes. These are not minor errors involving marginal characters or events in LDS scripture and history; nor are they mere matters of interpretation. Rather, for the most part, they are fundamental errors, clearly demonstrating Brooke's feeble grasp of the primary texts. [15]


Notes

  1. William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site
  2. William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site
  3. William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site
  4. William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site
  5. William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site
  6. William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site
  7. William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site
  8. William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site
  9. William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site(italics in original)
  10. William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site
  11. William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site
  12. William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site
  13. William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site
  14. William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site
  15. William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site

Question: Did Joseph Smith have a Jupiter talisman on his person at the time of his death?

The only source of evidence that claims Joseph Smith had the Jupiter Talisman on his person is Charles Bidamon, made long after the death of Joseph and Emma

Did Joseph have this Talisman on him when he was murdered? What would it mean if he did?

This well circulated claim finds its origins in a 1974 talk by Dr. Reed Durham. Durham said that Joseph "evidently [had a Talisman] on his person when he was martyred. The talisman, originally purchased from the Emma Smith Bidamon family, fully notarized by that family to be authentic and to have belonged to Joseph Smith, can now be identified as a Jupiter talisman."[1]

There is only one source of evidence that claims Joseph Smith had the Jupiter Talisman on his person, and that source is Charles Bidamon. Bidamon's statement was made long after the death of Joseph and Emma, relied on memories from his youth, and was undergirded by financial motives.

The idea that Joseph Smith might have had a Jupiter Talisman in his possession is used by critics of the Church as proof of his fascination with the occult. As one work put it: "The fact that Smith owned a Jupiter talisman shows that his fascination with the occult was not just a childish fad. At the time of his death, Smith had on his person this talisman....[2]

By contrast, contemporary evidence demonstrates that Joseph did not have such a Talisman in his possession at his death.

Durham, the source of the idea in modern discourse, would later say:

I now wish I had presented some of my material differently… For instance, at the present time, after rechecking my data, I find no primary evidence that Joseph Smith ever possessed a Jupiter talisman. The source for my comment was a second-hand, late source. It came from Wilford Wood, who was told it by Charlie Bidamon, who was told it by his father, Lewis Bidamon, who was Emma’s second husband and a non-Mormon not too friendly to the LDS Church. So, the idea that the Prophet had such a talisman is highly questionable!... [One author who was presented wrote:] "Dr. Durham also told me he was trying to play the “devil’s advocate” in his Nauvoo speech, which is what many there, including myself, sensed. Unfortunately others took the words to further their purposes."[3]


Notes

  1. Dr. Reed Durham’s Presidential Address before the Mormon History Association on 20 April 1974.
  2. Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 225. ( Index of claims )
  3. https://www.fairmormon.org/archive/publications/the-truth-about-the-god-makers

Question: What is the source of the story about Joseph Smith possessing a Jupiter talisman?

The source of the Talisman story, upon which Dr. Durham based his remarks, was Wilford C. Wood, who was told it by Charles Bidamon, the son of Lewis Bidamon

Lewis was Emma Smith's non-Mormon second husband. Charles was born following an affair between Lewis Bidamon and Nancy Abercrombie, which occurred while Lewis was married to Emma. Charles was taken in by Emma when four years old, and raised by her until her death 11 years later.[1] (This action says much for Emma's charity.)

The talisman, or "silver pocket piece" as described in 1937, appeared on a list of items purportedly own by Joseph Smith which were to be sold by Charles Bidamon

Richard Lloyd Anderson wrote that the Talisman, or "silver pocket piece" as described in 1937, appeared on a list of items purportedly own by Joseph Smith which were to be sold by Charles Bidamon. One item listed was "a silver pocket piece which was in the Prophet's pocket at the time of his assassination."[2]:541 Wilford Wood, who collected Mormon memorabilia, purchased it in 1938 along with a document from Bidamon certifying that the Prophet possessed it when murdered. The affidavit sworn to by Charles Bidamon at the time of Wilford C. Wood's purchase was very specific:

This piece came to me through the relationship of my father, Major L. C. Bidamon, who married the Prophet Joseph Smith's widow, Emma Smith. I certify that I have many times heard her say, when being interviewed, and showing the piece, that it was in the Prophet's pocket when he was martyred at Carthage, Ill.[2]:558

Bidamon waited fifty-eight years after Emma’s death to make his certification, and notes that at the time of her death he was only fifteen years old

Anderson noted that Bidamon waited fifty-eight years after Emma’s death to make his certification, and notes that at the time of her death he was only fifteen years old.

Durham based his comments on Wood's description for the item which was: "This piece [the Talisman] was in Joseph Smith's pocket when he was martyred at Carthage Jail."[2]:558[3] However, a list of the items in Joseph's possession at the time of his death was provided to Emma following the martyrdom. On this list there was no mention made of any Talisman-like item. If there had been such an article, it ought to have been listed.

The list of items in Joseph's possession at the time of his death did not list the talisman among them

In 1984, Anderson located and published the itemized list of the contents of Joseph Smith's pockets at his death. The list was originally published in 1885 in Iowa by James W. Woods, Smith's lawyer, who collected the prophet's personal effects after the Martyrdom. The contents from the published 1885 printing are as follows:

Received, Nauvoo, Illinois, July 2, 1844, of James W. Woods, one hundred and thirty- five dollars and fifty cents in gold and silver and receipt for shroud, one gold finger ring, one gold pen and pencil case, one penknife, one pair of tweezers, one silk and one leather purse, one small pocket wallet containing a note of John P. Green for $50, and a receipt of Heber C. Kimball for a note of hand on Ellen M. Saunders for one thousand dollars, as the property of Joseph Smith. - Emma Smith.[2]:558[4]

No Talisman or item like it is listed. It could not be mistaken for a coin or even a "Masonic Jewel" as Durham first thought. Anderson described the Talisman as being “an inch-and-a-half in diameter and covered with symbols and a prayer on one side and square of sixteen Hebrew characters on the other.”[2]:541 Significant is the fact that no associate of Joseph Smith has ever mentioned anything like this medallion. There are no interviews that ever record Emma mentioning any such item as attested to by Charles Bidamon, though he claimed she often spoke of it.


Notes

  1. Jerald R. Johansen, After the Martyrdom: What Happened to the Family of Joseph Smith (Springville, Utah: Horizon Publishers, 2004[1997]), 79. ISBN 0882905961. off-site
  2. 2.0 2.1 2.2 2.3 2.4 Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
    Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
  3. Original coming from LaMar C. Berett, The Wilford Wood Collection, Vol. 1 (Provo, UT: Wilford C. Wood Foundation, 1972), 173.
  4. Anderson points to its original source in J. W. Woods "The Mormon Prophet," Daily Democrat (Ottumwa, Iowa), 10 May 1885; and in Edward H. Stiles, Recollections and Sketches of Notable Lawyers and Public Men of Early Iowa (Des Moines: Homestead Publishing Co., 1916), 271.

Stephen Robinson: "In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place"

Of the matter of the Jupiter talisman that is alleged to have been among Joseph Smith's possessions at the time of his death, Stephen Robinson wrote:

In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place. If the coin were Joseph's, that fact alone would tell us nothing about what it meant to him. But in fact there is insufficient evidence to prove that the artifact ever belonged to the Prophet. The coin was completely unknown until 1930 when an aging Charles Bidamon sold it to Wilford Wood. The only evidence that it was Joseph's is an affidavit of Bidamon, who stood to gain financially by so representing it. Quinn [and any other critic who embraces this theory] uncritically accepts Bidamon's affidavit as solid proof that the coin was Joseph's. Yet the coin was not mentioned in the 1844 list of Joseph's possessions returned to Emma. Quinn negotiates this difficulty by suggesting the coin must have been worn around Joseph's neck under his shirt. But in so doing Quinn impeaches his only witness for the coin's authenticity, for Bidamon's affidavit, the only evidence linking the coin to Joseph, specifically and solemnly swears that the coin was in Joseph's pocket at Carthage. The real empirical evidence here is just too weak to prove that the coin was really Joseph's, let alone to extrapolate a conclusion from mere possession of the artifact that Joseph must have believed in and practiced magic. The recent Hofmann affair should have taught us that an affidavit from the seller, especially a 1930 affidavit to third hand information contradicted by the 1844 evidence, just isn't enough 'proof' to hang your hat on.[1]


Notes

  1. Stephen E. Robinson, "Review of Early Mormonism and the Magic World View, by D. Michael Quinn," Brigham Young University Studies 27 no. 4 (1987), 94–95.


Question: Could the list of items on Joseph's person at the time of his death have been incomplete?

Bidamon's certification clearly states that the Talisman was "in the Prophet’s pocket when he was martyred," yet it does not appear in the list of his possessions at the time of his death

More recent arguments contend that Wood’s list was exaggerated or was an all together different type of list. For example, some suggest that since neither Joseph's gun or hat were on the report, the list must not be complete. It should be obvious, however, that these items were not found on Joseph's person. The record clearly states that he dropped his gun and left it behind before being murdered. As for the hat, even if he had been wearing it indoors, it seems unlikely to have remained on his head after a gun-fight and fall from a second-story window.

Critics also argue that the Talisman was not accounted for was because it ought to have been worn around the neck, hidden from view and secret to all (including Emma no less). Thus, the argument runs, it was overlooked in the inventory. While it may be true that Talismans are worn around the neck, Bidamon's certification clearly states that the Talisman was "in the Prophet’s pocket when he was martyred." So which is it? In his pocket like a lucky charm or secretly worn around his neck as such an item should properly be used? In either case, the record is clear that he did not have a Talisman on his person at the time of his death. The rest is speculation.

The critics also resort to arguing that a prisoner could not possibly have had a penknife, so how accurate can the list of Joseph's possessions be? Obviously, the fact that he had a gun makes the possession of a knife a matter of no consequence.[1] Critics will dismiss contemporary evidence simply because it is inconvenient.

"at the present time, after checking my data, I find no primary evidence that Joseph Smith ever possessed a Jupiter Talisman"

As a final note to the saga, when Durham was later asked how he felt about his speech regarding the Talisman, he replied:

I now wish I had presented some of my material differently.” “For instance, at the present time, after checking my data, I find no primary evidence that Joseph Smith ever possessed a Jupiter Talisman. The source for my comment was a second-hand, late source. It came from Wilford Wood, who was told it by Charlie Bidamon, who was told it by his father, Lewis Bidamon, who was Emma’s second husband and non-Mormon not too friendly to the LDS Church. So the idea that the Prophet had such a talisman is highly questionable.[2]


Notes

  1. These are examples of later arguments by Quinn in an attempt to refute Anderson.
  2. Gilbert W. Scharffs, The Truth about ‘The God Makers’ (Salt Lake City, Utah: Publishers Press, 1989; republished by Bookcraft, 1994), 180. Full text FAIR link ISBN 088494963X.

Question: What is the probability that Joseph Smith possessed items related to "magic"?

Probability problems

This claim rests upon a lengthy chain of supposition:[1]

  1. Joseph himself owned the item (e.g., parchment, Mars dagger, or Jupiter talisman).
  2. His possession dates to his early days of "treasure seeking."
  3. He used them for magical purposes.
  4. He made them himself or commissioned them.
  5. He therefore must have used magic books to make them.
  6. He therefore must have had an occult mentor to help him with the difficult process of understanding the magical books and making these items.
  7. This occult mentor transmitted extensive arcane hermetic lore to Joseph beyond the knowledge necessary to make the artifacts.

Theses seven propositions are simply a tissue of assumptions, assertions, and speculations. There is no contemporary primary evidence that Joseph himself owned or used these items. We do not know when, how, or why these items became heirlooms of the Hyrum Smith family. Again, there is no contemporary primary evidence that mentions Joseph or anyone in his family using these artifacts—as Quinn himself noted, "possession alone may not be proof of use." There is no evidence that Joseph ever had any magic books. There is no evidence that Joseph ever had an occult mentor who helped him make or use these items.

Improbability

The methodology used by the critics is a classic example of what one could call the miracle of the addition of the probabilities. The case relies on a rickety tower of unproven propositions that do not provide certainty, rather a geometrically increasing improbability. Probabilities are multiplied, not added. Combining two propositions, each of which has a 50% probability, does not create a 100% probability, it creates a 25% probability that both are true together:

  • chance of proposition #1 being true = 50% = 0.5
  • chance of proposition #2 being true = 50% = 0.5
  • chance of BOTH being true = .5 x .5 = .25 = 25%

Allowing each of these seven propositions a 50% probability—a very generous allowance—creates a .0078% probability that the combination of all seven propositions is true. And this is only one element of a very complex and convoluted argument, with literally dozens of similar unverified assertions. The result is a monumentally high improbability that the overall thesis is correct.

A non-response to this argument

D. Michael Quinn, a major proponent of the "magick" argument, responded to the above by claiming that "Only when cumulative evidence runs contrary to the FARMS agenda, do polemicists like Hamblin want readers to view each piece of evidence as though it existed in isolation."[2]

Replied Hamblin:

Quinn misunderstands and misrepresents my position on what I have called the "miracle of the addition of the probabilities"....

[Quinn's rebuttal discusses] the process of the verification of historical evidence. The issue was unproven propositions, not parallel evidence.

Quinn...proposed that a series of "magic" artifacts provide evidence that Joseph Smith practiced magic. My position is that, in order for us to accept any particular artifact as a single piece of evidence, we must first accept several unproven propositions, each of which may be true or false, but none of which is proven. The more unproven propositions one must accept to validate a piece of evidence, the greater the probability that the evidence is not, in fact, authentic. Thus, two historiographical processes are under discussion. One is the authentication of a particular piece of evidence: did Joseph own a magical talisman and use it to perform magical rites? The second is the cumulative significance of previously authenticated evidence in proving a particular thesis: does the authentication of the use of the talisman demonstrate that Joseph was a magician who adhered to a magical worldview? Quinn apparently cannot distinguish between these two phases of the historical endeavor, which goes far to account for some of the numerous failings in his book....

Of course the probative value of evidence is cumulative. The more evidence you have, the greater the probability that your overall thesis is true. Thus, if Quinn can demonstrate that the talisman and the parchment and the dagger all belonged to the Smith family and were used for magical purposes, it would be more probable that his overall thesis is true than if he could establish only that the Smiths owned and used just one of those three items. But my argument is that the authenticity of each of these pieces of evidence rests on half a dozen unproven propositions and assumptions.[3]


Notes

  1. This section of the response was based on William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site. By the nature of a wiki project, it has since been modified and added to.
  2. D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 355—56 n. 121 ( Index of claims )
  3. William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]

Question: Was a "magic dagger" once owned by Hyrum Smith?

Everyone in the nineteenth-century frontier had at least one dagger, and this one was not designed for ceremonial magic or treasure hunting

It is claimed that the Smith family owned a magic dagger that was among Hyrum Smith's heirlooms. They cite this as proof of the Smith family's deep involvement in ritual magick.

William Hamblin discusses a dagger that was discovered to be among the the Hyrum Smith family heirlooms. The dagger is claimed by historian D. Michael Quinn to be associated with the practice of magic:

The big problem for Quinn is that a dagger is usually just a dagger. Everyone in the nineteenth-century frontier had at least one, and most people had many. Some daggers were inscribed; others were not. Daggers were bought and sold just like any other tool and could easily pass from one owner to another. Given the data presented above, we do not know when, where, or how Hyrum obtained his dagger, or even if he really did. Since there is no documentation on the dagger until 1963, it could have been obtained by one of his descendants after his death and later accidentally confused with Hy rum's heirlooms. We do not know what it meant to Hyrum (assuming he owned it). Was it simply a dagger with some strange marks? Was it a gift to him from a Masonic friend? All of this is speculation—but it is no more speculative than Quinn's theories. Whatever the origin and purpose of the dagger, though, it is quite clear that, based on the evidence Quinn himself has presented, it does not match the magic daggers designed for making magic circles nor does it match the astrology of any of the Smiths.[1]

Hamblin concludes that,

[D. Michael] Quinn, and those who have followed him, have completely misunderstood or misrepresented the purpose of the dagger. The inclusion of the astrological sigil for Scorpio means the dagger was designed for someone born under the sign of Scorpio. None of the Smiths was. Therefore, it was not made for the Smiths. Quinn demonstrates no understanding of talismanic magic. The inclusion of the talismanic sigils for Mars means it was designed to grant victory in battle or litigation. It was not designed for ceremonial magic or treasure hunting, as Quinn claims. Quinn cites sources from after 1870 as evidence for what the Smiths supposedly believed, while completely misrepresenting those sources. The only possible conclusion to draw from all this is that the dagger was made for an unknown person, and, if it somehow came into the possession of Hyrum Smith, it was obtained secondhand with the engravings already made. This conforms with the late Smith family tradition that remembers the signs on the blade as "Masonic" rather than magical.[1]


Notes

  1. 1.0 1.1 William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]

Question: Does the Book of Mormon’s reference to “slippery treasures” stem from Joseph Smith’s involvement in money digging and the occult?

Review of the Criticism

Some readers of the Book of Mormon and other critics of The Church of Jesus Christ of Latter-day Saints have criticized the Book of Mormon’s reference to “slippery treasures”.[1] This reference has been cited as evidence to them that the supposed “magic world view” of Joseph Smith and perhaps his associates influenced the composition of the Book of Mormon for those portions of the Book of Mormon that reference such "slippery treasures."

Book of Mormon Central: Why Did Samuel Say the Wealth of Some Nephites Would Become “Slippery”?

This charge/question has been examined in detail by Book of Mormon Central. Readers are invited to become acquainted with their material to address the question.

Book of Mormon Central:

Samuel the Lamanite’s famous prophetic warnings are found in Helaman 13–15. His pronouncement began with a massive rebuke of the pride, greed, iniquities, priestcrafts, ingratitude, and foolishness of wicked Nephites who were willing to embrace false prophets while utterly rejecting the righteous prophets (Helaman 13:25–29). Samuel pulled no punches. In this context, he used the word “slippery” three times, and the word “slipped” once (vv. 30–36).


Notes

  1. Robert N. Hullinger, Mormon Answer to Skepticism: Why Joseph Smith Wrote the Book of Mormon (St. Louis, MO: Clayton Publishing House, 1980), 105; D. Michael Quinn, Early Mormonism and the Magic World View, 2nd ed. (Salt Lake City, UT: Signature Books, 1998), 61, 196–197.


Notes