Difference between revisions of "Detailed response to CES Letter, Witnesses"

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|subject=Martin Harris repeatedly sought empirical proof
 
|subject=Martin Harris repeatedly sought empirical proof
 
|summary=Critics claim that Martin Harris was a gullible believer in the supernatural.  But, in fact, Martin repeatedly performed empirical tests to confirm Joseph Smith's claims. He came away convinced.
 
|summary=Critics claim that Martin Harris was a gullible believer in the supernatural.  But, in fact, Martin repeatedly performed empirical tests to confirm Joseph Smith's claims. He came away convinced.
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====Oliver Cowdery====
 
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|claim=The author states, "Oliver Cowdery was not an objective and independent witness.  As scribe for the Book of Mormon and cousin to Joseph Smith, there was a serious conflict of interest in Oliver being a witness."
 
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|answer=
 
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*Oliver was indeed a distant cousin of Joseph Smith, but they had never met before the Book of Mormon was translated. How does this make him an unreliable witness?
 
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*If Oliver was covering up a fraud on the part of Joseph Smith when he acted as a scribe during the translation of the Book of Mormon, or when he acted as one of the Three Witnesses, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church?
 
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*As a lawyer, well after he had left the Church and two years after Joseph's death, Oliver wrote the following to Phineas Young:
 
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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. (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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|subject="Eye of Faith" and "Spiritual Eye" statements by Martin Harris
 
|subject="Eye of Faith" and "Spiritual Eye" statements by Martin Harris
 
|summary=Martin Harris frequently told people that he did not see the golden plates and the angel with his natural eyes but rather with “spiritual eyes” or the “eye of faith.”  
 
|summary=Martin Harris frequently told people that he did not see the golden plates and the angel with his natural eyes but rather with “spiritual eyes” or the “eye of faith.”  
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====David Whitmer====
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{{CESLetterItem
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|claim=The author quotes a letter to the editor of the ''Hamiltonian'' from a John Murphy, dated 21 January 1881. Murphy stated that he interviewed David Whitmer about the Book of Mormon. The author of "A Letter to a CES Editor" states:
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<blockquote>
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In 1880, David Whitmer was asked for a description of the angel who showed him the plates.  Whitmer responded that the angel “had no appearance or shape.” When asked by the interviewer how he then could bear testimony that he had seen and heard an angel, Whitmer replied, “Have you never had impressions?” To which the interviewer responded, “Then you had impressions as the Quaker when the spirit moves, or as a good Methodist in giving a happy experience, a feeling?” “Just so,” replied Whitmer. – Interview with John Murphy, June 1880, EMD 5:63
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</blockquote>
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|answer=
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*The author prints what John Murphy said about Whitmer, but fails to acknowledge that Whitmer strongly objected to what Murphy said about him and actually ''published a response to it''. This response is found in the ''same volume'' of ''Early Mormon Documents'' that the author cites for the Murphy quote.
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*The following is from "David Whitmer Proclamation, 19 March 1881," found in ''Early Mormon Documents'' 5:69.
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Unto all Nations, Kindreds, tongues and people unto whom this present Shall come.<br><br>
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<span style="color:blue">It having been represented by one John Murphy of Polo Mo. that I in a conversation with him last Summer, denied my testimony as one of the three witnesses to the Book of Mormon.</span><br><br>
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To the end therefore, that he may understand me now if he did not then, and that the world may know the truth, I wish now standing as it were, in the very sunset of life, and in the fear of God, once for all to make this public Statement;<br><br>
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That I have never at any time, denied that testimony or any part thereof, which has so long since been published with that book as one of the three witnesses.<br><br>
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Those who know me best, well know that I have adhered to that testimony.&mdash;<br><br>
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And that no man may be misled or doubt my present views in regard to the same, I do now again affirm the truth of all my statement[s], as then made and published.<br><br>
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He that hath an ear to hear, let him hear; <span style="color:blue">It was no Delusion.</span> What is written is written, and he that readeth let him understand.
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</blockquote>
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*So, shall we believe what John Murphy said that Whitmer said? Or shall we believe what ''Whitmer himself said'' in response to it? The author is willing to repeat what ''others'' said that Whitmer said, but quotes nothing that Whitmer himself actually wrote on the subject.
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====Oliver Cowdery====
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{{CESLetterItem
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|claim=The author states, "Oliver Cowdery was not an objective and independent witness.  As scribe for the Book of Mormon and cousin to Joseph Smith, there was a serious conflict of interest in Oliver being a witness."
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|answer=
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*Oliver was indeed a distant cousin of Joseph Smith, but they had never met before the Book of Mormon was translated. How does this make him an unreliable witness?
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*If Oliver was covering up a fraud on the part of Joseph Smith when he acted as a scribe during the translation of the Book of Mormon, or when he acted as one of the Three Witnesses, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church?
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|quote=
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*As a lawyer, well after he had left the Church and two years after Joseph's death, Oliver wrote the following to Phineas Young:
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<blockquote>
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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. (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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</blockquote>
 
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|subject=Were the experiences of the witnesses spiritual or literal?
 
|subject=Were the experiences of the witnesses spiritual or literal?
 
|summary=Some critics suggest that the witnesses’ encounter with the angel and the plates took place solely in their minds. They claim that witnesses saw the angel in a “vision” and equate “vision” with imagination.
 
|summary=Some critics suggest that the witnesses’ encounter with the angel and the plates took place solely in their minds. They claim that witnesses saw the angel in a “vision” and equate “vision” with imagination.
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Revision as of 19:22, 13 July 2013

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[[../Priesthood Restoration Concerns & Questions|Priesthood Restoration Concerns & Questions]]
A FAIR Analysis of:
[[../|Letter to a CES Director]]
 		[[../Temples & Freemasonry Concerns & Questions|Temples & Freemasonry Concerns & Questions]]


A FAIR Analysis of the online document Letter to a CES Director section "Witnesses Concerns & Questions"

Oliver Cowdery lived in a culture steeped in biblical ideas, language and practices. The revelation’s reference to Moses likely resonated with him. The Old Testament account of Moses and his brother Aaron recounted several instances of using rods to manifest God’s will (see Ex. 7:9-12; Num. 17:8). Many Christians in Joseph Smith and Oliver Cowdery's day similarly believed in divining rods as an instrument for revelation. Cowdery was among those who believed in and used a divining rod.
Jeffrey G. Cannon, "Oliver Cowdery's Gift," history.lds.org off-site
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Response Section

Magical Worldview

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Martin Harris

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David Whitmer

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Oliver Cowdery

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