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Church sources discussing issues with Book of Mormon authorship theories
Church sources discussing issues with The seer stone and/or the stone with the hat
The fact: Joseph generally utilized a stone placed in his hat to translate
Where it can be found: The Friend, The Ensign, lds.org, and a book by Apostle Neal A. Maxwell
Joseph actually used a stone which he placed in a hat to translate a portion of the Book of Mormon in addition to or instead of the "Urim and Thummim." Sometimes there is reference to Joseph using the stone to receive revelation. Sometimes the hat is mentioned as well. These facts are found hidden in the official Church magazines the Ensign and the Friend on the official Church website lds.org.
Ensign (Jan. 2013): "He...referred to it using an Old Testament term, Urim and Thummim...He also sometimes applied the term to other stones he possessed"
Gerrit Dirkmaat (Church History Department - January 2013 Ensign):
Those who believed that Joseph Smith’s revelations contained the voice of the Lord speaking to them also accepted the miraculous ways in which the revelations were received. Some of the Prophet Joseph’s earliest revelations came through the same means by which he translated the Book of Mormon from the gold plates. In the stone box containing the gold plates, Joseph found what Book of Mormon prophets referred to as “interpreters,” or a “stone, which shall shine forth in darkness unto light” (Alma 37:23–24). He described the instrument as “spectacles” and referred to it using an Old Testament term, Urim and Thummim (see Exodus 28:30).2
He also sometimes applied the term to other stones he possessed, called “seer stones” because they aided him in receiving revelations as a seer. The Prophet received some early revelations through the use of these seer stones. For example, shortly after Oliver Cowdery came to serve as a scribe for Joseph Smith as he translated the plates, Oliver and Joseph debated the meaning of a biblical passage and sought an answer through revelation. Joseph explained: “A difference of opinion arising between us about the account of John the Apostle … whether he died, or whether he continued; we mutually agreed to settle it by the Urim and Thummim.”3 In response, Joseph Smith received the revelation now known as section 7 of the Doctrine and Covenants, which informed them that Jesus had told the Apostle John, “Thou shalt tarry until I come in my glory” (D&C 7:3).
Records indicate that soon after the founding of the Church in 1830, the Prophet stopped using the seer stones as a regular means of receiving revelations. Instead, he dictated the revelations after inquiring of the Lord without employing an external instrument. One of his scribes explained that process: “The scribe seats himself at a desk or table, with pen, ink, and paper. The subject of inquiry being understood, the Prophet and Revelator inquires of God. He spiritually sees, hears, and feels, and then speaks as he is moved upon by the Holy Ghost.”[1]
Question: What Church sources discuss either the use of the seer stone or the stone and the hat as part of the Book of Mormon translation process?
The manner of the translation is described repeatedly, for example, in the Church's official magazine for English-speaking adults, the Ensign. Richard Lloyd Anderson discussed the "stone in the hat" matter in 1977,[2] and Elder Russell M. Nelson quoted David Whitmer's account to new mission presidents in 1992.[3]
The details of the translation are not certain, and the witnesses do not all agree in every particular. However, Joseph's seer stone in the hat was also discussed by, among others: B.H. Roberts in his New Witnesses for God (1895)[4] and returns somewhat to the matter in Comprehensive History of the Church (1912).[5] Other Church sources to discuss this include The Improvement Era (1939),[6] BYU Studies (1984, 1990)[7] the Journal of Book of Mormon Studies (1993),[8] and the FARMS Review (1994).[9] LDS authors Joseph Fielding McConkie and Craig J. Ostler also mentioned the matter in 2000.[10] Elder Bruce R. McConkie talked about the seer stone in his second edition of Mormon Doctrine (1966), clearly distinguishing it from the Urim and Thummim, loosely implying that it was involved in the translation of the Book of Mormon, and quoting President Joseph Fielding Smith who said that "[t]his seer stone is now in the possession of the Church."[11]
2016
Translation display at the Church-owned Priesthood Restoration site in Pennsylvania
2015
"Joseph the Seer," Ensign (October 2015)
In fact, historical evidence shows that in addition to the two seer stones known as “interpreters,” Joseph Smith used at least one other seer stone in translating the Book of Mormon, often placing it into a hat in order to block out light. According to Joseph’s contemporaries, he did this in order to better view the words on the stone.
—Richard E. Turley Jr., Robin S. Jensen and Mark Ashurst-McGee, "Joseph the Seer," Ensign (October 2015)
The stone pictured here has long been associated with Joseph Smith and the Book of Mormon translation. The stone Joseph Smith used in the Book of Mormon translation effort was often referred to as a chocolate-colored stone with an oval shape. This stone passed from Joseph Smith to Oliver Cowdery and then to the Church through Brigham Young and others.
—Richard E. Turley Jr., Robin S. Jensen and Mark Ashurst-McGee, "Joseph the Seer," Ensign (October 2015)
From Darkness Unto Light: Joseph Smith's Translation and Publication of the Book of Mormon, Religious Studies Center, BYU, Deseret Book Company (May 11, 2015)
2013
Doctrine and Covenants and Church History Seminary Teacher Manual, 2013
The Urim and Thummim was “an instrument prepared of God to assist man in obtaining revelation from the Lord and in translating languages” (Bible Dictionary, “Urim and Thummim”). Joseph Smith used the Urim and Thummim to aid in the translation of the Book of Mormon. In addition to the Urim and Thummim, the Prophet used a seer stone in the translation process.
Elder Neal A. Maxwell of the Quorum of the Twelve Apostles said the following about the translation process and Joseph Smith’s use of the Urim and Thummim and the seer stone:
“The Prophet Joseph alone knew the full process, and he was deliberately reluctant to describe details. We take passing notice of the words of David Whitmer, Joseph Knight, and Martin Harris, who were observers, not translators. David Whitmer indicated that as the Prophet used the divine instrumentalities provided to help him, ‘the hieroglyphics would appear, and also the translation in the English language … in bright luminous letters.’ Then Joseph would read the words to Oliver (quoted in James H. Hart, “About the Book of Mormon,” Deseret Evening News, 25 Mar. 1884, 2). Martin Harris related of the seer stone: ‘Sentences would appear and were read by the Prophet and written by Martin’ (quoted in Edward Stevenson, “One of the Three Witnesses: Incidents in the Life of Martin Harris,” Latter-day Saints’ Millennial Star, 6 Feb. 1882, 86–87). Joseph Knight made similar observations (see Dean Jessee, “Joseph Knight’s Recollection of Early Mormon History,” BYU Studies 17 [Autumn 1976]: 35).
"Lesson 10: Joseph Smith—History 1:55–65," Doctrine and Covenants and Church History Seminary Teacher Manual, 2013 (available online at LDS.org)
"Book of Mormon Translation," Gospel Topics on lds.org
Two accounts of the translation process, including the use of a seer stone, have been written by members of the Quorum of the Twelve Apostles and published in Church magazines. Historians have also written about the seer stone in Church publications, both in the Ensign and in The Joseph Smith Papers. (See Neal A. Maxwell, “‘By the Gift and Power of God,’” Ensign, Jan. 1997, 36–41; Russell M. Nelson, “A Treasured Testament,” Ensign, July 1993, 61–63; Richard Lloyd Anderson, “‘By the Gift and Power of God,’” Ensign, Sept. 1977, 78–85; and Documents, Volume 1: July 1828–June 1831, xxix–xxxii.)
—"Book of Mormon Translation," Gospel Topics on lds.org off-site
Ensign
Gerrit Dirkmaat (Church History Department - January 2013 Ensign):
Those who believed that Joseph Smith’s revelations contained the voice of the Lord speaking to them also accepted the miraculous ways in which the revelations were received. Some of the Prophet Joseph’s earliest revelations came through the same means by which he translated the Book of Mormon from the gold plates. In the stone box containing the gold plates, Joseph found what Book of Mormon prophets referred to as “interpreters,” or a “stone, which shall shine forth in darkness unto light” (Alma 37:23–24). He described the instrument as “spectacles” and referred to it using an Old Testament term, Urim and Thummim (see Exodus 28:30).2
He also sometimes applied the term to other stones he possessed, called “seer stones” because they aided him in receiving revelations as a seer. The Prophet received some early revelations through the use of these seer stones. For example, shortly after Oliver Cowdery came to serve as a scribe for Joseph Smith as he translated the plates, Oliver and Joseph debated the meaning of a biblical passage and sought an answer through revelation. Joseph explained: “A difference of opinion arising between us about the account of John the Apostle … whether he died, or whether he continued; we mutually agreed to settle it by the Urim and Thummim.”3 In response, Joseph Smith received the revelation now known as section 7 of the Doctrine and Covenants, which informed them that Jesus had told the Apostle John, “Thou shalt tarry until I come in my glory” (D&C 7:3).
Records indicate that soon after the founding of the Church in 1830, the Prophet stopped using the seer stones as a regular means of receiving revelations. Instead, he dictated the revelations after inquiring of the Lord without employing an external instrument. One of his scribes explained that process: “The scribe seats himself at a desk or table, with pen, ink, and paper. The subject of inquiry being understood, the Prophet and Revelator inquires of God. He spiritually sees, hears, and feels, and then speaks as he is moved upon by the Holy Ghost.”
Gerrit Dirkmaat (Church History Department), "Great and Marvelous Are the Revelations of God," Ensign, January 2013. (emphasis added) off-site
2005
In 2005, Opening the Heavens was published jointly by the Joseph Fielding Smith Institute for Latter-day Saint History and Deseret Book. As part of this book, at least twenty-nine references to the stone (often with the hat) are included, from both friendly and hostile sources:
- p. 112, 129, 130, 135, 136, 137, 138, 142, 146, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 164, 166, 168, 178, 184, 185, 187, 192, 193, 196.
1997
Ensign
"Martin Harris related of the seer stone: 'Sentences would appear and were read by the Prophet and written by Martin'"
—Neal A. Maxwell, “‘By the Gift and Power of God’,” Ensign, January 1997, 36 (emphasis added) off-site
1993
Ensign
"David Whitmer wrote: ' Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine.'"
—Russell M. Nelson, “A Treasured Testament,” Ensign, Jul 1993, 61. (emphasis added) off-site
1988
Not My Will, But Thine
"Jacob censured the "stiffnecked" Jews for "looking beyond the mark" (Jacob 4:14). We are looking beyond the mark today, for example, if we are more interested in the physical dimensions of the cross than in what Jesus achieved thereon; or when we neglect Alma's words on faith because we are too fascinated by the light-shielding hat reportedly used by Joseph Smith during some of the translating of the Book of Mormon. To neglect substance while focusing on process is another form of unsubmissively looking beyond the mark."
—Neal A. Maxwell, Not My Will, But Thine (Salt Lake City, Utah: Bookcraft, 1988), 26.
Ensign
The scriptures indicate that translation involved sight, power, transcription of the characters, the Urim and Thummim or a seerstone, study, and prayer.
After returning from a trip to Palmyra to settle his affairs, Martin began to transcribe. From April 12 to June 14, Joseph translated while Martin wrote, with only a curtain between them. On occasion they took breaks from the arduous task, sometimes going to the river and throwing stones. Once Martin found a rock closely resembling the seerstone Joseph sometimes used in place of the interpreters and substituted it without the Prophet’s knowledge. When the translation resumed, Joseph paused for a long time and then exclaimed, “Martin, what is the matter, all is as dark as Egypt.” Martin then confessed that he wished to “stop the mouths of fools” who told him that the Prophet memorized sentences and merely repeated them." —Kenneth W. Godfrey, "A New Prophet and a New Scripture: The Coming Forth of the Book of Mormon," Ensign (Jan 1988).
1977
Ensign
"There he gave his most detailed view of 'the manner in which the Book of Mormon was translated': “Joseph Smith would put the seer stone into a hat and put his face in the hat, drawing it closely around his face to exclude the light."
—Richard Lloyd Anderson, "‘By the Gift and Power of God’," Ensign (Sep 1977): 79, emphasis added. off-site
1974
Friend
"To help him with the translation, Joseph found with the gold plates “a curious instrument which the ancients called Urim and Thummim, which consisted of two transparent stones set in a rim of a bow fastened to a breastplate.” Joseph also used an egg-shaped, brown rock for translating called a seer stone."
—“A Peaceful Heart,” Friend, Sep 1974, 7 off-site
1882
- Millennial Star 4 (1882).
Others
- Hyrum Andrus and Helen Mae Andrus, Personal Glimpses of the Prophet Joseph Smith (Covenant, 2009), 26, 44.
- Hyrum Andrus, Joseph Smith, the Man and the Seer (Deseret Book, 1960), 12, 101.
The stone and Nephite interpreters
The fact: Joseph used a seer stone and the Nephite interpreters to translate the Book of Mormon.
Where it can be found: The Ensign
1977
Ensign
"...the Prophet possessed a seer stone, by which he was enabled to translate as well as from the Urim and Thummim, and for convenience he then used the seer stone."
—Richard Lloyd Anderson, "‘By the Gift and Power of God’," Ensign (Sep 1977): 79, emphasis added. off-site
Church sources discussing issues with Book of Mormon authorship theories
The fact: The Church doesn't mention secular Book of Mormon authorship theories which involve workes such as Ethan Smith's View of the Hebrews or the Spalding manuscript
Where it can be found: General Conference, Ensign
October 2009 General Conference
For 179 years this book has been examined, and attacked. Denied and deconstructed. Targeted and torn apart, like perhaps no other book in modern religious history. Perhaps like no other book in any religious history, and still, it stands. Failed theories about its origins have been born, parroted and died. From Ethan Smith to Solomon Spalding, to deranged paranoid, to cunning genius. None of these frankly pathetic answers for this book has ever withstood examination, because there is no other answer than the one Joseph gave as its young, unlearned translator.
—Elder Jeffrey R. Holland, General Conference talk, Oct. 4, 2009
2002
Liahona
He also bore his testimony in these words: “Friends and brethren my name is Cowdery, Oliver Cowdery. In the early history of this church I stood identified with [you]. … I … handled with my hands the gold plates from which [the Book of Mormon] was translated. I also beheld the interpreters. That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the prophet.” 8 Even though Oliver came back, he lost his exalted place in the Church.
—James E. Faust, “‘Some Great Thing’,” Liahona, Jan 2002, 53–56 off-site
1993
Ensign
It is strange to me that unbelieving critics must still go back to the old allegations that Joseph Smith wrote the book out of ideas gained from Ethan Smith’s View of the Hebrews and Solomon Spaulding’s manuscript. To compare the Book of Mormon with these is like comparing a man to a horse. It is true they both walk, but beyond this there is little similarity.
— Gordon B. Hinckley, “My Testimony,” Ensign, Nov 1993, 51 off-site
1992
Ensign
At one time, it was popular among critics to contend that a literary work of Joseph Smith’s day, a manuscript authored by the Reverend Solomon Spalding (also spelled Spaulding), influenced the plot of the Book of Mormon. Spalding died in 1816, but his manuscript survived and was used by Eber D. Howe to advance a “Spalding theory” in the first anti-Mormon work of note, Mormonism Unvailed, (Painesville: E. D. Howe, 1834; original spelling preserved.) Howe held that Sidney Rigdon had been responsible for taking Spalding’s manuscript from a printing establishment in Pittsburgh, Pennsylvania, and later making it available for publication through Joseph Smith.
—Larry C. Porter, “I Have a Question,” Ensign, June 1992, 27–29 off-site
1986
Ensign
Enemies threatened to knock down the walls of the temple. Philastus Hurlburt was excommunicated and in bitterness set in motion the Spaulding manuscript story of the origin of the Book of Mormon with all of the mischief that for years followed that concoction.
—Gordon B. Hinckley, “Go Forward with Faith,” Ensign, Aug 1986, 3 off-site
These restored truths came fully formed. Joseph Smith did not receive them through Solomon Spaulding, Ethan Smith, Sidney Rigdon, Oliver Cowdery, or any others to be advanced by those desperate for any explanation other than the correct one.
—Neal A. Maxwell, “‘A Choice Seer’,” Ensign, Aug 1986, 6 off-site
1984
Ensign
This interpretation initially appeared in the first anti-Mormon book, Mormonism Unvailed, a work published by Eber D. Howe and, most believe, authored by Philastus Hurlburt, an apostate. This hypothesis for the formulation of the Book of Mormon can best be summed up thus: “The Book of Mormon is the joint production of Solomon Spaulding and some other designing knave.” They conjectured this “knave” to be Sidney Rigdon.
—Keith W. Perkins, “Francis W. Kirkham: A ‘New Witness’ for the Book of Mormon,” Ensign, Jul 1984, 53 off-site
1977
Ensign
Every few years the opponents of the Church dust off one of the timeworn theories about how the Book of Mormon “really” was written. One of the dustiest is the theory that the Book of Mormon is based on a stolen manuscript written by Solomon Spaulding, a would-be novelist who died in 1816.
—Orson Scott Card, “Spaulding Again? ,” Ensign, Sept. 1977, 94–95 off-site
So it was that they sought to take the divine stamp away from his translation of the Book of Mormon. They determined to “humanize” his work by saying that he himself had composed the volume, or that he stole it from Spaulding, or that Sidney Rigdon wrote it, although it was published well before Joseph ever heard of Sidney Rigdon.
—Mark E. Petersen, “It Was a Miracle!,” Ensign, Nov 1977, 11 off-site
1976
Ensign
Would you respond to the theories that the Book of Mormon is based on the Spaulding manuscript or on Ethan Smith’s View of the Hebrews?
—Bruce D. Blumell, “I Have a Question,” Ensign, Sept. 1976, 84–87off-site
Notes
- ↑ Gerrit Dirkmaat (Church History Department), "Great and Marvelous Are the Revelations of God," Ensign (January 2013).
- ↑ Richard Lloyd Anderson, "By the Gift and Power of God," Ensign (September 1977): 83.
- ↑ Russell M. Nelson, "A Treasured Testament," Ensign (July 1993): 61.
- ↑ Brigham H. Roberts, "NAME," in New Witnesses for God, 3 Vols., (Salt Lake City: Deseret News, 1909 [1895, 1903]), 1:131–136.
- ↑ Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:130–131. GospeLink
- ↑ Francis W. Kirkham, "The Manner of Translating The BOOK of MORMON," Improvement Era (1939), ?.
- ↑ Dean C. Jessee, "New Documents and Mormon Beginnings," Brigham Young University Studies 24 no. 4 (Fall 1984), 397–428.; Royal Skousen, "Towards a Critical Edition of the Book of Mormon," Brigham Young University Studies 30 no. 1 (Winter 1990), 51–52.
- ↑ Stephen D. Ricks, "Translation of the Book of Mormon: Interpreting the Evidence," Journal of Book of Mormon Studies 2/2 (1993). [201–206] link
- ↑ Matthew Roper, "A Black Hole That's Not So Black (Review of Answering Mormon Scholars: A Response to Criticism of the Book, vol. 1 by Jerald and Sandra Tanner)," FARMS Review of Books 6/2 (1994): 156–203. off-site
- ↑ Joseph Fielding McConkie and Craig J. Ostler, Revelations of the Restoration (Salt Lake City, Utah: Deseret Book, 2000), commentary on D&C 9.
- ↑ Bruce R. McConkie, "Urim and Thummim," Mormon Doctrine 2nd edition (Salt Lake City: Bookcraft, 1966), 818-19. Quoting Joseph Fielding Smith, Doctrines of Salvation vol. 3 (Salt Lake City: Bookcraft, 1956), 225. It should be mentioned that President Smith did not believe that the seer stone was used during the Book of Mormon translation process.