Detailed response to CES Letter, Priesthood Restoration

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Response to "Priesthood Restoration Concerns & Questions"

[[../Testimony & Spiritual Witness Concerns & Questions|Testimony & Spiritual Witness Concerns & Questions"]]

A FAIR Analysis of: [[../|Letter to a CES Director]] A work by author: Jeremy Runnells

[[../Witnesses Concerns & Questions|Witnesses Concerns & Questions]]

I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce...

—Oliver Cowdery to Phineas Young, 23 March 1846, Oliver Cowdery Collection, "Scriptory Book of Joseph Smith Jr." (kept by George W. Robinson), 22, LDS Church Historical Department (published in Scott H. Faulring, ed, An American Prophet's Record.— The Diaries and Journals of Joseph Smith (Salt Lake City: Signature Books, 1989), emphasis in original; cited in Scott H. Faulring. “The Return of Oliver Cowdery”, FARMS Featured Paper, no date.

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• Response to section: "Although the priesthood is now taught to have been restored in 1829, Joseph and Oliver made no such claim until 1834."
• Response to section: "Joseph Smith and Oliver Cowdery changed the wording of earlier revelations when they compiled the 1835 Doctrine & Covenants"

"Although the priesthood is now taught to have been restored in 1829, Joseph and Oliver made no such claim until 1834."

Christensen: "Notice again the shift from an original argument against the priesthood restoration based on 'no such claim until 1834' to a much softer complaint about the general membership being 'unfamiliar with the now official story.'"

Kevin Christensen:

In his original Letter, Runnells says, “Although the priesthood is now taught to have been restored in 1829, Joseph and Oliver made no such claim until 1834.” He uncritically repeats [Grant] Palmer’s claims about an 1834 date and leaves this crucially important information from 1832 off the table. When FairMormon points out the 1832 account, he labors to devalue the significance of this passage, and of other earlier sources that FairMormon mentions: “FAIR’s above answer actually confirms my point that the general Church membership was unfamiliar with the now official story of the Priesthood restoration until 1834. The best FAIR can do after scouring through everything for their rebuttal is this?”

Notice again the shift from an original argument against the priesthood restoration based on “no such claim until 1834” to a much softer complaint about the general membership being “unfamiliar with the now official story.”

Question: What criticisms are put forth regarding the restoration of the Melchizedek Priesthood?

Historical documents do not give an exact date for the restoration of the Melchizedek priesthood

One critic of the Church claims that "Although the priesthood is now taught to have been restored in 1829, Joseph and Oliver made no such claim until 1834." Common questions asked include the following:

• Was the restoration of the priesthood was "back dated" later by Joseph Smith to justify a desire to dominate the Church?
• Does anyone know "when or how" Joseph Smith received the Melchizedek priesthood?
• Why did several years pass before Oliver talked about the priesthood restoration?

If Joseph was making the story up, why not just pick a date and stick to it? The uncertainty of dates is typical of real world events; any one clever enough to "fake" the restoration and organization of the Church could certainly pick a date off the top of his head. Who could argue with him?

The approximate time of the Melchizedek priesthood' restoration can be plausibly narrowed down

When all the circumstantial evidence is studied, the approximate time of the Melchizedek priesthood' restoration can be plausibly narrowed down. Although historical documents do not give an exact date for the restoration of the Melchizedek priesthood we can pinpoint its occurrence to a 17 day window between the 15 and 31 of May, 1829. The window that is known is small enough to preclude a later fabrication of events by the Prophet to "increase his authority."

There are non-Mormon accounts that indicate that Joseph and Oliver had received visits from apostles and angels

Some have claimed that Joseph only began to mention apostolic ordination to the priesthood several years after the Church's organization. Contrary to this claim, there are clear references to Joseph Smith stating he had seen Jesus Christ. Joseph’s ‘conversations’ with the Apostles could be a reference to having seen, spoken to, and been ordained to the Priesthood by the early Apostles Peter, James, and John. Having received that Priesthood Joseph Smith was now qualified to perform healings, and other ‘miracles’.

Question: In what manner was the Aaronic Priesthood restored?

Joseph Smith: "we were ordained under the hand of this messenger, and baptized"

Joseph learned from Moroni in 1823 that “when [the golden plates] are interpreted the Lord will give the holy priesthood to some, and they shall begin to proclaim this gospel and baptize by water, and after that they shall have power to give the Holy Ghost by the laying on of their hands.” Two years later the first part of that pronouncement occurred when John the Baptist visited Joseph and Oliver:

He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter...The messenger who visited us on this occasion and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchizedek, which Priesthood, he said, would in due time be conferred on us...It was on the fifteenth day of May, 1829, that we were ordained under the hand of this messenger, and baptized.

We know that the Melchizedek priesthood therefore had not yet been given and must be given either later that day or sometime following that day.

Joseph and Oliver Cowdery were told to re-ordain each other to the priesthood after being baptized. This was to follow proper rules of being a member before receiving the priesthood, but in their case they couldn't become members until having the priesthood to baptize each other.

Question: In what manner was the Melchizedek Priesthood restored?

The ordination to the office of Elder via the higher priesthood could not occur until the church had been established

Similar to this origination complication of baptism and membership, the ordination to the office of Elder via the higher priesthood could not occur until the church had been established. After the church was officially established we have the following evidences that Joseph Smith and Oliver Cowdery had already received the higher priesthood:

1.April-June 1829, The Book of Mormon records information about the "high priesthood after the order of Melchizedek" in verses such as Mosiah 18:17; Alma 4:20; 5:3; 3 Nephi 11:25; and 3 Nephi 12:1.

2. Apparently in April 1829 during the translation of the Book of Mormon. , Joseph Smith and Oliver Cowdery had a dispute as to what happened with John the Apostle that they settled by revelation see John 21:20. This revelation is canonized as Doctrine and Covenants 7. In that revelation it states:

5 I say unto thee, Peter, this was a good desire; but my beloved has desired that he might do more, or a greater work yet among men than what he has before done.

6 Yea, he has undertaken a greater work; therefore I will make him as flaming fire and a ministering angel; he shall minister for those who shall be heirs of salvation who dwell on the earth.

7 And I will make thee to minister for him and for thy brother James; and unto you three I will give this power and the keys of this ministry until I come.

This revelation was included as part of Joseph Smith's History in 1838. It was originally part of the 1835 edition of the Doctrine and Covenants as section 33. Some might be tempted to say that Joseph just made this revelation up with the circumstances. But as the Joseph Smith Papers note: "JS and Oliver Cowdery's discussion of this issue possibly arose when they encountered a passage in the translation of the plates describing the biblical prophet Moses and the Book of Mormon prophet Alma as having been 'taken up by the spirit, or buried by the hand of the Lord'".Additionally, possibly just several weeks after recording this revelation, they translated a similar account in the Book of Mormon in which Jesus asks the twelve Nephite disciples, "What is it that ye desire of me, after that I am gone to the Father?" The Joseph Smith papers notes: "All be three echo Peter's request to 'speedily come' to the Lord. To the three, however, Jesus declares, 'Ye have desired the thing which John my beloved,...desired of me.'" . So Joseph had this revelation that he received with Oliver Cowdery that he conspired to place into the 1835 Doctrine and Covenants, making it up on the spot, and had no one call him out on it including Oliver? It seems like a convoluted explanation to say the least. Critics would have to believe that there was no revelation recorded (which it seems there was. Again, why make one up on the spot?), and/or that Oliver conspired with Joseph to create this revelation at the time of canonization. But why? Wouldn't they be seen? Why wouldn't Oliver expose Joseph then when he was separated from and embittered towards the Church? We have a plausible historical context for a revelation to come forth and a revelation. The smoothest explanation seems to be that the revelation was dictated at that time.

3. Aug 1830, the Lord spoke to the Prophet Joseph Smith of “Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them.” D&C 27:12

4. Apr 1830, “And to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be the second elder of this church, and ordained under his hand.” D&C 20:2-3

5. “Joseph Smith and Oliver Cowdery sought after this higher authority, and the Lord gave it to them, before the rise of this Church, sending to them Peter, James and John. What for? To bestow upon them the Apostleship.” -Elder Parley P. Pratt

6. Hiram Page, a son-in-law of Peter Whitmer Sr., and one who was present on the day of the Church’s 6 April 1830 organization, later confirmed that “Peter, James and John” had come and bestowed the Holy Priesthood “before the 6th of April 1830.”

7. “I know that Joseph received his Apostleship from Peter, James, and John, before a revelation on the subject was printed, and he never had a right to organize a Church before he was an Apostle.” -Brigham Young

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Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

What is the date of the restoration of the Melchizedek Priesthood?

There is a narrow May 15 to 30, 1829 ordination window

Knowing that the prophet already had the Melchizedek priesthood prior to the organization of the church we can look at the following clues of the May 15 to 30, 1829 ordination window in order of progressively narrowed parameters:

1. Year 1829: There is a manuscript in Oliver Cowdery’s handwriting recording part of D&C 18: saying, "Written in the year of our Lord & Saviour 1829."
2. June 1829: In D&C 18:9 we read "And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called."
3. Before June 14, 1829: Oliver Cowdery wrote a letter to Hyrum Smith. The letter has some wording that quotes and refers to section 18 in the D&C.
4. Before June 1, 1829:
5. Joseph Smith said that he, Emma, Oliver and David Whitmer traveled to the home of Peter Whitmer Sr. "In the beginning of the month of June."
6. David Whitmer is quoted as saying "The translation at my father’s farm, Fayette Township, Seneca County, New York occupied about one month, that is from June 1, to July 1, 1829." If those dates are exact then the Prophet was in New York during the entire month of June.
7. Orson Pratt asked David Whitmer, "Can you tell the date of the bestowal of the Apostleship upon Joseph, by Peter, James and John?" To which he replied: "I do not know, Joseph never told me." From this we can tell that the visitation either:
   1. Happened during the traveling when Joseph and Oliver were away from David and did not tell him about the occurrence (their trusted friend with whom they shared many other events).
   2. Happened at another time than their travel from Harmony to Fayette.

Why did several years pass before Oliver Cowdery talked about the priesthood restoration?

We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print

It should first be noted that many critics ignore versus in the Book of Mormon that refer explicitly to the priesthood:

• Alma 4:20 - Alma was "confined [to the] high priesthood of the holy order of God..."
• Alma 5:3 - Alma the younger is consecrated to be a high priest over the church of God by his father, Alma, who had power and authority from God to ordain.
• Alma 13 - an explication of the power and function of the High Priesthood of Melchizedek.
• Mosiah 18:17 - only those baptized by the "power and authority of God" are added to the Church
• 3 Nephi 11:25; 12:1 - the 12 Nephite apostles receive power and authority to baptize

These are the earliest printed mentions of the priesthood. We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?

The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer after leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:

Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman.

Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being."

Oliver wrote the following to Phineas Young two years after Joseph's death, well after he had left the Church:

I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest.

Painesville Telegraph (1830): "Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world"

Painesville Telegraph, 7 December 1830:

Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.

Painesville Telegraph (1830): "The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray"

Painesville Telegraph, 16 November 1830:

About Two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray."

The Palmyra Reflector (1831): "Jo Smith had now received a commission from God...Cowdery and his friends had frequent interviews with angels"

The Palmyra Reflector, February 14, 1831:

They then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels.

Reverend Taggart (1833): "Joe Smith...told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles"

Reverend Richmond Taggart to Reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833:

The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles.

See FAIR Evidence:
More evidence related to the restoration of the priesthood

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 219. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 443.( Index of claims ) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 7–10.

Notes (click to expand)

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Question: Where was the Melchizedek Priesthood restored?

The bestowal of the Melchizedek priesthood occurred in Harmony, but the ordination to offices was deferred until later

The bestowal of the Melchizedek priesthood occurred in Harmony, Pennsylvania. The time of travel between Harmony, PA and the Whitmer farm would have been three days. The likelihood of the men traveling back to Harmony at the same time as they did the following is near impossible:

• Finished the translation
• Secured the copyright on June 11
• Oliver's letter to Hyrum on June 14
• Joseph's details of how busy they were during this time period at the farm

As shown above, after receiving the priesthood they were not yet allowed to ordain each other to the offices within that priesthood. They were told to “defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our proceeding to ordain each other.”

There are many times when Oliver confirmed without error that the sequence of events occurred as shown above.

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V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

What is the date of the restoration of the Melchizedek Priesthood?

There is a narrow May 15 to 30, 1829 ordination window

Knowing that the prophet already had the Melchizedek priesthood prior to the organization of the church we can look at the following clues of the May 15 to 30, 1829 ordination window in order of progressively narrowed parameters:

1. Year 1829: There is a manuscript in Oliver Cowdery’s handwriting recording part of D&C 18: saying, "Written in the year of our Lord & Saviour 1829."
2. June 1829: In D&C 18:9 we read "And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called."
3. Before June 14, 1829: Oliver Cowdery wrote a letter to Hyrum Smith. The letter has some wording that quotes and refers to section 18 in the D&C.
4. Before June 1, 1829:
5. Joseph Smith said that he, Emma, Oliver and David Whitmer traveled to the home of Peter Whitmer Sr. "In the beginning of the month of June."
6. David Whitmer is quoted as saying "The translation at my father’s farm, Fayette Township, Seneca County, New York occupied about one month, that is from June 1, to July 1, 1829." If those dates are exact then the Prophet was in New York during the entire month of June.
7. Orson Pratt asked David Whitmer, "Can you tell the date of the bestowal of the Apostleship upon Joseph, by Peter, James and John?" To which he replied: "I do not know, Joseph never told me." From this we can tell that the visitation either:
   1. Happened during the traveling when Joseph and Oliver were away from David and did not tell him about the occurrence (their trusted friend with whom they shared many other events).
   2. Happened at another time than their travel from Harmony to Fayette.

Why did several years pass before Oliver Cowdery talked about the priesthood restoration?

We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print

It should first be noted that many critics ignore versus in the Book of Mormon that refer explicitly to the priesthood:

• Alma 4:20 - Alma was "confined [to the] high priesthood of the holy order of God..."
• Alma 5:3 - Alma the younger is consecrated to be a high priest over the church of God by his father, Alma, who had power and authority from God to ordain.
• Alma 13 - an explication of the power and function of the High Priesthood of Melchizedek.
• Mosiah 18:17 - only those baptized by the "power and authority of God" are added to the Church
• 3 Nephi 11:25; 12:1 - the 12 Nephite apostles receive power and authority to baptize

These are the earliest printed mentions of the priesthood. We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?

The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer after leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:

Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman.

Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being."

Oliver wrote the following to Phineas Young two years after Joseph's death, well after he had left the Church:

I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest.

Painesville Telegraph (1830): "Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world"

Painesville Telegraph, 7 December 1830:

Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.

Painesville Telegraph (1830): "The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray"

Painesville Telegraph, 16 November 1830:

About Two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray."

The Palmyra Reflector (1831): "Jo Smith had now received a commission from God...Cowdery and his friends had frequent interviews with angels"

The Palmyra Reflector, February 14, 1831:

They then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels.

Reverend Taggart (1833): "Joe Smith...told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles"

Reverend Richmond Taggart to Reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833:

The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles.

See FAIR Evidence:
More evidence related to the restoration of the priesthood

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 219. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 443.( Index of claims ) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 7–10.

Notes (click to expand)

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< Back to FAIR Answers Index

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

What is the date of the restoration of the Melchizedek Priesthood?

There is a narrow May 15 to 30, 1829 ordination window

Knowing that the prophet already had the Melchizedek priesthood prior to the organization of the church we can look at the following clues of the May 15 to 30, 1829 ordination window in order of progressively narrowed parameters:

1. Year 1829: There is a manuscript in Oliver Cowdery’s handwriting recording part of D&C 18: saying, "Written in the year of our Lord & Saviour 1829."
2. June 1829: In D&C 18:9 we read "And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called."
3. Before June 14, 1829: Oliver Cowdery wrote a letter to Hyrum Smith. The letter has some wording that quotes and refers to section 18 in the D&C.
4. Before June 1, 1829:
5. Joseph Smith said that he, Emma, Oliver and David Whitmer traveled to the home of Peter Whitmer Sr. "In the beginning of the month of June."
6. David Whitmer is quoted as saying "The translation at my father’s farm, Fayette Township, Seneca County, New York occupied about one month, that is from June 1, to July 1, 1829." If those dates are exact then the Prophet was in New York during the entire month of June.
7. Orson Pratt asked David Whitmer, "Can you tell the date of the bestowal of the Apostleship upon Joseph, by Peter, James and John?" To which he replied: "I do not know, Joseph never told me." From this we can tell that the visitation either:
   1. Happened during the traveling when Joseph and Oliver were away from David and did not tell him about the occurrence (their trusted friend with whom they shared many other events).
   2. Happened at another time than their travel from Harmony to Fayette.

Why did several years pass before Oliver Cowdery talked about the priesthood restoration?

We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print

It should first be noted that many critics ignore versus in the Book of Mormon that refer explicitly to the priesthood:

• Alma 4:20 - Alma was "confined [to the] high priesthood of the holy order of God..."
• Alma 5:3 - Alma the younger is consecrated to be a high priest over the church of God by his father, Alma, who had power and authority from God to ordain.
• Alma 13 - an explication of the power and function of the High Priesthood of Melchizedek.
• Mosiah 18:17 - only those baptized by the "power and authority of God" are added to the Church
• 3 Nephi 11:25; 12:1 - the 12 Nephite apostles receive power and authority to baptize

These are the earliest printed mentions of the priesthood. We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?

The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer after leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:

Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman.

Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being."

Oliver wrote the following to Phineas Young two years after Joseph's death, well after he had left the Church:

I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest.

Painesville Telegraph (1830): "Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world"

Painesville Telegraph, 7 December 1830:

Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.

Painesville Telegraph (1830): "The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray"

Painesville Telegraph, 16 November 1830:

About Two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray."

The Palmyra Reflector (1831): "Jo Smith had now received a commission from God...Cowdery and his friends had frequent interviews with angels"

The Palmyra Reflector, February 14, 1831:

They then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels.

Reverend Taggart (1833): "Joe Smith...told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles"

Reverend Richmond Taggart to Reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833:

The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles.

See FAIR Evidence:
More evidence related to the restoration of the priesthood

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 219. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 443.( Index of claims ) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 7–10.

Notes (click to expand)

Back to Top

< Back to FAIR Answers Index

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

What is the date of the restoration of the Melchizedek Priesthood?

There is a narrow May 15 to 30, 1829 ordination window

Knowing that the prophet already had the Melchizedek priesthood prior to the organization of the church we can look at the following clues of the May 15 to 30, 1829 ordination window in order of progressively narrowed parameters:

1. Year 1829: There is a manuscript in Oliver Cowdery’s handwriting recording part of D&C 18: saying, "Written in the year of our Lord & Saviour 1829."
2. June 1829: In D&C 18:9 we read "And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called."
3. Before June 14, 1829: Oliver Cowdery wrote a letter to Hyrum Smith. The letter has some wording that quotes and refers to section 18 in the D&C.
4. Before June 1, 1829:
5. Joseph Smith said that he, Emma, Oliver and David Whitmer traveled to the home of Peter Whitmer Sr. "In the beginning of the month of June."
6. David Whitmer is quoted as saying "The translation at my father’s farm, Fayette Township, Seneca County, New York occupied about one month, that is from June 1, to July 1, 1829." If those dates are exact then the Prophet was in New York during the entire month of June.
7. Orson Pratt asked David Whitmer, "Can you tell the date of the bestowal of the Apostleship upon Joseph, by Peter, James and John?" To which he replied: "I do not know, Joseph never told me." From this we can tell that the visitation either:
   1. Happened during the traveling when Joseph and Oliver were away from David and did not tell him about the occurrence (their trusted friend with whom they shared many other events).
   2. Happened at another time than their travel from Harmony to Fayette.

Why did several years pass before Oliver Cowdery talked about the priesthood restoration?

We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print

It should first be noted that many critics ignore versus in the Book of Mormon that refer explicitly to the priesthood:

• Alma 4:20 - Alma was "confined [to the] high priesthood of the holy order of God..."
• Alma 5:3 - Alma the younger is consecrated to be a high priest over the church of God by his father, Alma, who had power and authority from God to ordain.
• Alma 13 - an explication of the power and function of the High Priesthood of Melchizedek.
• Mosiah 18:17 - only those baptized by the "power and authority of God" are added to the Church
• 3 Nephi 11:25; 12:1 - the 12 Nephite apostles receive power and authority to baptize

These are the earliest printed mentions of the priesthood. We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?

The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer after leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:

Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman.

Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being."

Oliver wrote the following to Phineas Young two years after Joseph's death, well after he had left the Church:

I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest.

Painesville Telegraph (1830): "Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world"

Painesville Telegraph, 7 December 1830:

Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.

Painesville Telegraph (1830): "The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray"

Painesville Telegraph, 16 November 1830:

About Two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray."

The Palmyra Reflector (1831): "Jo Smith had now received a commission from God...Cowdery and his friends had frequent interviews with angels"

The Palmyra Reflector, February 14, 1831:

They then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels.

Reverend Taggart (1833): "Joe Smith...told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles"

Reverend Richmond Taggart to Reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833:

The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles.

See FAIR Evidence:
More evidence related to the restoration of the priesthood

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 219. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 443.( Index of claims ) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 7–10.

Notes (click to expand)

Back to Top

< Back to FAIR Answers Index

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

What is the date of the restoration of the Melchizedek Priesthood?

There is a narrow May 15 to 30, 1829 ordination window

Knowing that the prophet already had the Melchizedek priesthood prior to the organization of the church we can look at the following clues of the May 15 to 30, 1829 ordination window in order of progressively narrowed parameters:

1. Year 1829: There is a manuscript in Oliver Cowdery’s handwriting recording part of D&C 18: saying, "Written in the year of our Lord & Saviour 1829."
2. June 1829: In D&C 18:9 we read "And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called."
3. Before June 14, 1829: Oliver Cowdery wrote a letter to Hyrum Smith. The letter has some wording that quotes and refers to section 18 in the D&C.
4. Before June 1, 1829:
5. Joseph Smith said that he, Emma, Oliver and David Whitmer traveled to the home of Peter Whitmer Sr. "In the beginning of the month of June."
6. David Whitmer is quoted as saying "The translation at my father’s farm, Fayette Township, Seneca County, New York occupied about one month, that is from June 1, to July 1, 1829." If those dates are exact then the Prophet was in New York during the entire month of June.
7. Orson Pratt asked David Whitmer, "Can you tell the date of the bestowal of the Apostleship upon Joseph, by Peter, James and John?" To which he replied: "I do not know, Joseph never told me." From this we can tell that the visitation either:
   1. Happened during the traveling when Joseph and Oliver were away from David and did not tell him about the occurrence (their trusted friend with whom they shared many other events).
   2. Happened at another time than their travel from Harmony to Fayette.

Why did several years pass before Oliver Cowdery talked about the priesthood restoration?

We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print

It should first be noted that many critics ignore versus in the Book of Mormon that refer explicitly to the priesthood:

• Alma 4:20 - Alma was "confined [to the] high priesthood of the holy order of God..."
• Alma 5:3 - Alma the younger is consecrated to be a high priest over the church of God by his father, Alma, who had power and authority from God to ordain.
• Alma 13 - an explication of the power and function of the High Priesthood of Melchizedek.
• Mosiah 18:17 - only those baptized by the "power and authority of God" are added to the Church
• 3 Nephi 11:25; 12:1 - the 12 Nephite apostles receive power and authority to baptize

These are the earliest printed mentions of the priesthood. We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?

The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer after leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:

Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman.

Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being."

Oliver wrote the following to Phineas Young two years after Joseph's death, well after he had left the Church:

I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest.

Painesville Telegraph (1830): "Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world"

Painesville Telegraph, 7 December 1830:

Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.

Painesville Telegraph (1830): "The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray"

Painesville Telegraph, 16 November 1830:

About Two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray."

The Palmyra Reflector (1831): "Jo Smith had now received a commission from God...Cowdery and his friends had frequent interviews with angels"

The Palmyra Reflector, February 14, 1831:

They then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels.

Reverend Taggart (1833): "Joe Smith...told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles"

Reverend Richmond Taggart to Reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833:

The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles.

See FAIR Evidence:
More evidence related to the restoration of the priesthood

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 219. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 443.( Index of claims ) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 7–10.

Notes (click to expand)

Back to Top

< Back to FAIR Answers Index

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

What is the date of the restoration of the Melchizedek Priesthood?

There is a narrow May 15 to 30, 1829 ordination window

Knowing that the prophet already had the Melchizedek priesthood prior to the organization of the church we can look at the following clues of the May 15 to 30, 1829 ordination window in order of progressively narrowed parameters:

1. Year 1829: There is a manuscript in Oliver Cowdery’s handwriting recording part of D&C 18: saying, "Written in the year of our Lord & Saviour 1829."
2. June 1829: In D&C 18:9 we read "And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called."
3. Before June 14, 1829: Oliver Cowdery wrote a letter to Hyrum Smith. The letter has some wording that quotes and refers to section 18 in the D&C.
4. Before June 1, 1829:
5. Joseph Smith said that he, Emma, Oliver and David Whitmer traveled to the home of Peter Whitmer Sr. "In the beginning of the month of June."
6. David Whitmer is quoted as saying "The translation at my father’s farm, Fayette Township, Seneca County, New York occupied about one month, that is from June 1, to July 1, 1829." If those dates are exact then the Prophet was in New York during the entire month of June.
7. Orson Pratt asked David Whitmer, "Can you tell the date of the bestowal of the Apostleship upon Joseph, by Peter, James and John?" To which he replied: "I do not know, Joseph never told me." From this we can tell that the visitation either:
   1. Happened during the traveling when Joseph and Oliver were away from David and did not tell him about the occurrence (their trusted friend with whom they shared many other events).
   2. Happened at another time than their travel from Harmony to Fayette.

Why did several years pass before Oliver Cowdery talked about the priesthood restoration?

We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print

It should first be noted that many critics ignore versus in the Book of Mormon that refer explicitly to the priesthood:

• Alma 4:20 - Alma was "confined [to the] high priesthood of the holy order of God..."
• Alma 5:3 - Alma the younger is consecrated to be a high priest over the church of God by his father, Alma, who had power and authority from God to ordain.
• Alma 13 - an explication of the power and function of the High Priesthood of Melchizedek.
• Mosiah 18:17 - only those baptized by the "power and authority of God" are added to the Church
• 3 Nephi 11:25; 12:1 - the 12 Nephite apostles receive power and authority to baptize

These are the earliest printed mentions of the priesthood. We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?

The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer after leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:

Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman.

Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being."

Oliver wrote the following to Phineas Young two years after Joseph's death, well after he had left the Church:

I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest.

Painesville Telegraph (1830): "Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world"

Painesville Telegraph, 7 December 1830:

Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.

Painesville Telegraph (1830): "The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray"

Painesville Telegraph, 16 November 1830:

About Two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray."

The Palmyra Reflector (1831): "Jo Smith had now received a commission from God...Cowdery and his friends had frequent interviews with angels"

The Palmyra Reflector, February 14, 1831:

They then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels.

Reverend Taggart (1833): "Joe Smith...told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles"

Reverend Richmond Taggart to Reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833:

The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles.

See FAIR Evidence:
More evidence related to the restoration of the priesthood

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 219. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 443.( Index of claims ) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 7–10.

Notes (click to expand)

Back to Top

"Joseph Smith and Oliver Cowdery changed the wording of earlier revelations when they compiled the 1835 Doctrine & Covenants"

Template:CESLetterItemShort Doctrine and Covenants > Overview of Changes to the Doctrine and Covenants

Overview of Changes to the Doctrine and Covenants

This page gives an overview of the changes to the Doctrine and Covenants since it was first published and the original revelations received.

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Who made the changes to the Doctrine and Covenants?

The First Presidency of the Church made the changes to the Doctrine and Covenants

The Saints have never believed in inerrant prophets or inerrant scripture. The editing and modification of the revelations was never a secret; it was well known to the Church of Joseph's day, and it has been discussed repeatedly in modern Church publications, as well as extensive studies in Masters' and PhD theses at BYU.

If Joseph could receive the Doctrine and Covenants by revelation, then he could also receive revelation to improve, modify, revise, and expand his revelatory product. The question remains the same—was Joseph Smith a prophet? If he was, then his action is completely legitimate. If he was not, then it makes little difference whether his pretended revelations were altered or not.

Richard Lloyd Anderson wrote:

First Presidency members were assigned to compile "the items of the doctrine" of the Church from the standard works, including "the revelations which have been given to the Church up to this date or shall be, until such arrangement is made" (Kirtland High Council Minute Book, 24 September 1834; also cited in History of the Church, 2:165. Volume 2 link). This resolution might suggest the correction of former wording through revelation. [The revised D&C was] issued in August 1835 with a 17 February 1835 preface signed by the Prophet, Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams, the revision committee.

Thus, the First Presidency of the time supervised the revisions.

What are the reasons for the changes to the Doctrine and Covenants?

The Doctrine and Covenants was changed in order to correct errors or mistakes due to the human process of writing down revelations, as well as integrate new revelatory material

In 2009, Elder Marlin K. Jensen wrote:

One of Joseph Smith’s tasks in reviewing the manuscripts prior to their publication was to “correct those errors or mistakes which he may discover by the Holy Spirit.” Joseph knew from experience that the human process of writing down revelations, copying them into manuscript books, and then passing them through various hands in preparation for publication inevitably introduced unintentional errors. Sometimes changes were required to clarify wording. Occasionally, later revelations would supersede or update previously received revelations, necessitating the editing of documents to alter previous versions. Various other changes were also made from time to time. Most of these, such as dividing the text into verses or clarifying meaning, did not involve substantive corrections.

Joseph seemed to regard the manuscript revelations as his best efforts to capture the voice of the Lord condescending to communicate in what Joseph called the “crooked, broken, scattered, and imperfect language” of men." The revealed preface to the published revelations also seems to express this principle: “I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language” (D&C 1꞉24).

Joseph and his associates were appointed by the actions of Church conferences to prepare the revelations for publication by correcting the texts. Recent analysis of both manuscript revelation books reveals how and when many of the changes were made. For example, some changes were made before selected items were published in Missouri, while others were made in Ohio before the 1835 publication of the Doctrine and Covenants.

One common example involves changes made by Sidney Rigdon. He often changed the language in the revelations from the biblical “thee,” “thy,” and “thine” to the modern “you,” “your,” and “yours.” Many of these changes were later reversed. He also corrected grammar and changed some of the language to clarify and modify words and meaning.

In a few cases, more substantive changes were made as revelations were updated for the 1835 Doctrine and Covenants. For example, section 20 was originally received in 1830, before much of the leadership structure of the Church as we know it today was revealed to Joseph Smith. By 1835 Joseph had organized many offices and quorums by revelation. To include this newly revealed ecclesiastical order, several text changes and additions were incorporated into section 20. Our current verses 65–67 on ordaining men to priesthood offices, for instance, had been revealed after the 1833 publication and were subsequently added to the 1835 publication.

Joseph Smith reviewed many of his associates’ editorial changes and made slight alterations in his own hand before A Book of Commandments was published in 1833. He made additional changes, including adding surnames to individuals mentioned in the revelations, just before the Doctrine and Covenants was published in 1835.

Sometime around 1834–35 in Kirtland, Ohio, Revelation Book 2 was used for the preparation of the 1835 Doctrine and Covenants, and all but eight items in the manuscript book were published in that 1835 volume. In contrast, just three of the revelations copied into the book were published in A Book of Commandments in 1833. Two of the manuscript book’s revelations were first published in the 1844 Doctrine and Covenants.

Subsequent editing changes through the 1981 edition of the Doctrine and Covenants involved occasional word changes, but the major substantive changes occurred under the Prophet Joseph’s guidance for the 1835 edition.

If the Doctrine and Covenants contained quotations from God, why would Joseph Smith later edit God's words?

Joseph did not always consider the words of the revelations to be "direct quotations" from God

It does not seem that Joseph considered the words which he wrote to be, generally, "direct quotations." As Elder John A. Widtsoe explained:

The language [of the Doctrine and Covenants], with the exception of the words actually spoken by heavenly beings, is the language of the Prophet. The ideas were given to Joseph Smith. He wrote them in the best language at his command. He was inspired at times by the loftiness of the ideals so that his language or words are far above that ordinarily used by a backwoods boy of that day.

The concepts and ideas were God's, while the wording was Joseph's. That he freely and openly edited them demonstrates that he did not consider them to be some type of fixed, inerrant text.

Were the changes to the revelations hidden from the Church members?

Oliver clearly understood that some changes were corrections, and some were additions given by revelation which were made prior to publication

One aspect of the prophet's mission includes the editing and modification of revelation prior to publication. There is plenty of evidence that the Church has done nothing to hide the fact that changes were made.

This information has been available since the first publication of the revelations which later became the Doctrine and Covenants. The Saints of Joseph Smith's day had read the revelations in their initial form, many having been published in Church newspapers. Oliver Cowdery wrote, upon the publication of the revised revelations:

On the revelations we merely say, that we were not a little surprised to find the previous print so different from the original. We had given them a careful comparison, assisted by individuals whose known integrity and ability is uncensurable. Thus saying we cast no reflections upon those who were entrusted with the responsibility of publishing them in Missouri, as our own labors were included in that important service to the church, and it was our unceasing endeavor to have them correspond with the copy furnished us. We believe they are now correct. If not in every word, at least in principle. For the special good of the church we have also added a few items from other revelations.

Oliver clearly understood that some changes were corrections, and some were additions given by revelation which were made prior to publication.

Orson Pratt noted that "line was added upon line to several of the sections and paragraphs about to be published"

In 1854, Orson Pratt discussed changes:

We often had access to the manuscripts when boarding with the Prophet; and it was our delight to read them over and over again, before they were printed. And so highly were they esteemed by us, that we committed some to memory; and a few we copied for the purpose of reference in our absence on missions; and also to read them to the saints for their edification. These copies are still in our possession. When at length the time arrived to print the manuscripts, it was thought best not to publish them all, on account of our enemies, who were seeking every means to destroy the Prophet and the Church…. It was concluded, through the suggestions of the Spirit, that by altering the real names given in the manuscripts, and substituting fictitious ones in their stead, they might thus safely appear in print without endangering the welfare of the individuals whose real names were contained therein….

It may be asked, had the Prophet a right to alter names given by revelation and substitute fictitious ones in their stead? We reply, that it is only the printed edition that contains the substituted names, while the original manuscripts, that are safely preserved in the hands of the church, contain the names as they were originally given. Moreover, the substitution of fictitious names for persons and places does not alter or destroy the sense or ideas contained in the revelations. But what the Prophet did in relation to this thing, was not of himself; he was dictated by the Holy Ghost to make these substitutions…. And by revelation line was added upon line to several of the sections and paragraphs about to be published.

But some may inquire, are not the Almighty’s revelations perfect when they are first given? And if so, where was the propriety of the Lord’s adding any thing to them, when they were already perfect? We reply that every word of God is perfect; but He does not reveal all things at once, but adds ‘line upon line, precept upon precept, here a little, and there a little,’ revealing as the people are able to bear, or as circumstances require…. The Lord, therefore, adds to His own revelations whenever he thinks proper.

"The Prophet was inspired in several instances to write additional sentences and paragraphs to the earlier revelations"

In 1857, the Millennial Star noted:

Joseph, the Prophet, in selecting the revelations from the Manuscripts, and arranging them for publication, did not arrange them according to the order of the date in which they were given, neither did he think it necessary to publish them all in the Book of Doctrine and Covenants, but left them to be published more fully in his History. Hence, paragraphs taken from revelations of a later date, are, in a few instances, incorporated with those of an earlier date. Indeed, at the time of compilation, the Prophet was inspired in several instances to write additional sentences and paragraphs to the earlier revelations. In this manner the Lord did truly give ‘line upon line, here a little and there a little,’ the same as He did to a revelation that Jeremiah received, which, after being burned by the wicked king of Israel, the Lord revealed over again with great numbers of additional words (See Jeremiah 36:32)

Have edits to the revelations been discussed in the present day?

The official Church magazine, the Ensign has published several discussions of the editing process

• Robert J. Woodford, "The Story of the Doctrine and Covenants," Ensign (December 1984): 32. off-site
• Robert J. Woodford, "How the Revelations in the Doctrine and Covenants Were Received and Compiled," Ensign (January 1985): 27. off-site
• Melvin J. Petersen, "Preparing Early Revelations for Publication," Ensign (February 1985): 14.off-site
• Gerrit Dirkmaat, "Great and Marvelous Are the Revelations of God," Ensign (January 2013).off-site

Elder Boyd K. Packer also discussed the changes to the revelations in general conference

Elder Boyd K. Packer also discussed the changes to the revelations in general conference:

Some have alleged that these books of revelation are false, and they place in evidence changes that have occurred in the texts of these scriptures since their original publication. They cite these changes, of which there are many examples, as though they themselves were announcing revelation. As though they were the only ones that knew of them.

Of course there have been changes and corrections. Anyone who has done even limited research knows that. When properly reviewed, such corrections become a testimony for, not against, the truth of the books.

The Prophet Joseph Smith was an unschooled farm boy. To read some of his early letters in the original shows him to be somewhat unpolished in spelling and grammar and in expression.

That the revelations came through him in any form of literary refinement is nothing short of a miracle. That some perfecting should continue strengthens my respect for them.

Now, I add with emphasis that such changes have been basically minor refinements in grammar, expression, punctuation, clarification. Nothing fundamental has been altered.

Why are they not spoken of over the pulpit? Simply because by comparison they are so insignificant, and unimportant as literally to be not worth talking about. After all, they have absolutely nothing to do with whether the books are true.

After compiling some of the revelations, the ancient prophet Moroni said, “… if there be faults they be the faults of a man. But behold, we know no fault; nevertheless God knoweth all things; therefore, he that condemneth, let him be aware lest he shall be in danger of hell fire.” (Mormon 8꞉17) “And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. …” (Mormon 8꞉12)

It is difficult to understand how detailing changes and discussing them in general conference constitutes "hiding the truth." Church members pay comparatively little attention to such matters, however, because the mechanism by which revelations are produced are of far less importance than the content of the revelations, and whether the revelations are true.

B.H. Roberts discussed the changes in the revelations

And, B.H. Roberts also wrote of the publication of the revelations in 1833 that they

were revised by the Prophet himself in the way of correcting errors made by the scribes and publishers; and some additional clauses were inserted to throw increased light upon the subjects treated in the revelations, and paragraphs added, to make the principles for instructions apply to officers not in the Church at the time some of the earlier revelations were given. The addition of verses 65, 66, and 67 in sec. XX of the Doctrine and Covenants is an example.

Marlin K. Jensen discussed the changes to the revelations

With the advent of the Joseph Smith papers project, Church Historian Elder Marlin K. Jensen wrote an extensive article about changes and their rationale:

• Marlin K. Jensen, "The Joseph Smith Papers: The Manuscript Revelation Books," Ensign (July 2009): 46–51. off-site

The claim that the changes have been hidden simply cannot be sustained.

Brigham Young (1855): "I do not even believe that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness"

Brigham Young:

I do not even believe that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness. The revelations of God contain correct doctrine and principle, so far as they go; but it is impossible for the poor, weak, low, grovelling, sinful inhabitants of the earth to receive a revelation from the Almighty in all its perfections. He has to speak to us in a manner to meet the extent of our capacities...

Gerrit Dirkmatt, "Great and Marvelous Are the Revelations of God," Ensign

Church historian Gerrit Dirkmaat directly addressed the changes to the Doctrine and Covenants in a 2013 Ensign article:

Many Revelations Were Later Revised by Joseph Smith through Inspiration. Over the course of the first five years of the Church, Joseph and others under his direction made changes and corrections to some of the early revelation texts in an attempt to more closely portray the intent of the revelation. Other times, especially as the revelations were being prepared for publication, Joseph was inspired to update the contents of the revelations to reflect a growing Church structure and new circumstances. At times this process resulted in substantial additions to the original text. As early as November 1831, a Church conference resolved that “Joseph Smith Jr. correct those errors or mistakes which he may discover by the Holy Spirit while reviewing the revelations and commandments and also the fullness of the scriptures.”

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 84, 370 n. 9-11. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 128-9, 528n10 (PB) ( Index of claims ) 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), 78-79. off-site William McLellin, Saint's Herald, vol. 17, pp. 556-557. Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 223. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), Chapter 3.( Index of claims ) "The Early History of the Saints and Their Enemies," Sept. 28, 1875, Salt Lake Daily Tribune, Dec. 5, 1878 Watchman Fellowship, The Watchman Expositor (Page 6)

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