Difference between revisions of "Oliver Cowdery and the "rod of nature""

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Criticism

• Critics claim that Joseph received a revelation praising Oliver Cowdery's gift of using his divining talents. The revelation was published in the Book of Commandments and then subsequently modified in the Doctrine and Covenants in order to hide the reference to the "rod of nature." Therefore, Joseph attempted to "cover up" Oliver Cowdery's work with a divining rod by changing a revelation.
• Critics claim that Oliver would ask questions of his divining rod in faith and it would move.

Source(s) of the criticism

• Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 46, 89, 372 n.29-30. ( Index of claims )
• Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 89 ( Index of claims )
• Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 6. ( Index of claims )
• Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 86.( Index of claims )

Response

Background

The original wording of the revelation along with revisions performed by Oliver Cowdery, William W. Phelps, Sidney Rigdon, Joseph Smith, John Whitmer, and another unidentified editor is recorded in the REVELATION BOOK 1 (April 1829-B [D&C 8]). The original revelation reads as follows:

...remember this is thy gift now this is not all for thou hast another gift which is the gift of working with the sprout Behold it hath told you things Behold there is no other power save God that can cause this thing of Nature to work in your hands. ^[1]

Sidney Rigdon edited the passage to read like this:

...remember this is your gift now this is not all for you have another gift which is the gift of working with the rod Behold it has told you things Behold there is no other power save God that can cause this rod to work in your hands.

In the Book of Commandments (the predecessor to the Doctrine and Covenants), the revelation underwent an additional revision by a publication committee of the First Presidency (Joseph Smith, Oliver Cowdery, and Frederick G. Williams). The Book of Commandments stated:

Chapter 7:3—Now this is not all, for you have another gift, which is the gift of working with the rod: behold it has told you things: behold there is no other power save God, that can cause this rod of nature, to work in your hands, for it is the work of God.

In the 1835 Doctrine and Covenants, this was revised to read:

D&C 8:6–8—Now this is not all thy gift; for you have another gift, which is the gift of Aaron; behold, it has told you many things; Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you. Therefore, doubt not, for it is the gift of God; and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God. (1921 edition, 8:6–8.)

Thus, "working with the sprout" as "thing of Nature" was changed to "the gift of working with the rod," which was again later revised to "the gift of Aaron." It has been assumed on the basis of this that Oliver Cowdery was a "rodsman," or someone who used a divining rod to search for treasure, water, or other things hidden.

Evidence used to support this assertion is the fact that in 1801, a religious sect led by the Wood family enjoyed a brief popularity, and they sought for treasure with divining rods.^[2] The Wood group was reportedly taught this skill by a counterfeiter/forger named either Winchell or Wingate. Winchell/Wingate had been a guest at the home of Oliver's father, William. Attempts have been made to tie William Cowdery to the Wood group, but there is no evidence that he had any connection with them aside from knowing Winchell/Wingate. As Richard L. Anderson observed:

An 1828 newspaper history of the Wood episode refers to neither the mysterious counterfeiter nor Cowdery. The main group of Middletown survivors of the 1800 period--"more than thirty men and women"--were interviewed up to 1860, and they said nothing of a counterfeiter or of Cowdery. The 1867 recollections of a minister who visited the group in the final weeks of their movement include mention of the counterfeiter but not Cowdery--when a disciple was asked where the criminal stayed, he answered: "He keeps himself secreted in the woods." Frisbie's own claims about the Cowdery connection to the Wood group are both unclear and unsupported. This is the patchwork of folklore, not tightly woven history.^[3]

It is therefore not clear whether Oliver used a rod, and (if so) what he used it for. The critical association of Oliver's possible use of a rod with the activities of local "rodsmen" seeking treasure is used to imply that Oliver was also a treasure seeker.

What if the "rod of nature" was indeed a physical object?

If we presume, for the sake of argument, that the Book of Commandments revelation of 1829 did refer to a physical rod, it is useful to consider just what Oliver was told:

Oliver Cowdery's first revelation commanded him to lay aside the world and build the restored kingdom: "Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich" (D&C 6:7). Whatever prior use Oliver made of his "gift of working with the rod," this revelation directed him to heavenly treasure. Indeed, this first commandment names but one special power: "Thy gift" is "sacred and cometh from above." It is defined as the ability to "inquire" and "know mysteries which are great and marvelous." Thus Oliver is commanded to "exercise thy gift, that thou mayest find out mysteries, that thou mayest bring many to the knowledge of the truth, yea, convince them of the error of their ways." Thus his gift of knowledge of salvation will lead to the "greatest of all gifts," the "gift of salvation" (D&C 6:10-13).

Oliver's initial revelation closes with the command to seek heavenly "treasures" by assisting "in bringing to light, with your gift, those parts of my scriptures which have been hidden because of iniquity" (D&C 6:27). The revelation on the gift of the rod probably followed within a week. It continued the theme of learning ancient truth through translating: "Remember, this is your gift" (D&C 8:5). And it could be exercised by believing "you shall receive a knowledge concerning the engravings of old records" (D&C 8:1). Then a second promise was made:

Now this is not all, for you have another gift, which is the gift of working with the rod. Behold, it has told you things. Behold, there is no other power save God that can cause this rod of nature to work in your hands, for it is the work of God. And therefore whatsoever you shall ask me to tell you by that means, will I grant unto you, that you shall know.

But there were strict limits to this promise: "Trifle not with these things. Do not ask for that which you ought not. Ask that you may know the mysteries of God, and that you may translate all those ancient records."

So the "rod of nature" in Cowdery's "hands" would be a means of gaining revelation on doctrine.^[4]

Thus, the alteration which describes the "rod" as "the gift of Aaron" clarifies the Lord's intent, and explains how Oliver and Joseph understood the matter. Aaron's rod was an instrument of power, but only insofar as God revealed and commanded its use. Such a perspective is a far cry from the "occult" links which the critics attempt to create:

D&C 8 approves a rod only for sacred information. It also suggests the rod that displayed God's power in the Egyptian plagues, in striking the rock for life-giving water or in calling down strength on Israel's warriors. That rod was a straight shaft, the shepherd's staff possessed by Moses at his call (Ex. 4:2-4). Used by both Moses and Aaron, it was foremost the "rod of God," also Moses' rod, but formally called the "rod of Aaron." It functioned as a visible sign of authority, just as Judah's "scepter" was a sign of divine kingship in Jacob's blessing or Elijah's staff held by the servant who went in his name. Thus the rod of Aaron was a staff of delegated agency, and the 1835 revision to "The gift of Aaron" suggests Oliver's spiritual power to assist Joseph Smith as Aaron assisted Moses.^[5]

As Dallin H. Oaks remarked:

It should be recognized that such tools as the Urim and Thummim, the Liahona, seerstones, and other articles have been used appropriately in biblical, Book of Mormon, and modern times by those who have the gift and authority to obtain revelation from God in connection with their use. At the same time, scriptural accounts and personal experience show that unauthorized though perhaps well-meaning persons have made inappropriate use of tangible objects while seeking or claiming to receive spiritual guidance. Those who define folk magic to include any use of tangible objects to aid in obtaining spiritual guidance confound the real with the counterfeit. They mislead themselves and their readers.^[6]

Conclusion

 ^{[needs work]}

Endnotes

1. [note]  Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:599–621.
2. [note]  Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
   Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
   Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
3. [note]  "Mature Joseph Smith," 235.
4. [note]  "Mature Joseph Smith," 235.
5. [note]  Dallin H. Oaks, "Recent Events Involving Church History and Forged Documents," Ensign (October 1987): 63.off-site

Further reading

FAIR wiki articles

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FAIR web site

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Video

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

• Part 1: Revised or Unaltered?: Joseph Smith's Foundational Stories
• Part 2: Revised or Unaltered?: Joseph Smith's Foundational Stories
• Part 3: Revised or Unaltered?: Joseph Smith's Foundational Stories
• Part 4: Revised or Unaltered?: Joseph Smith's Foundational Stories
• Part 5: Revised or Unaltered?: Joseph Smith's Foundational Stories
• Part 5: Revised or Unaltered?: Joseph Smith's Foundational Stories

External links

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Printed material

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Rod of Nature

• Joseph Fielding McConkie and Craig J. Ostler, "Revelations of the Restoration," (Salt Lake City: Deseret Book, 2000), 86-88.