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− | |H=Response to ''Passing the Heavenly Gift'' | + | |H=Response to ''Passing the Heavenly Gift'': Response to claims made in Conclusion |
− | |S= | + | |S=Portions of this wiki response are based upon {{GLS-Paper-Snuffer-0}} The text here may have been expanded, reworded, or corrected given the nature of a wiki project. References in brackets like this: (xx) refer to page numbers in {{CriticalWork:Snuffer:Passing_the_Heavenly_Gift}} |
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|A=Denver C. Snuffer | |A=Denver C. Snuffer | ||
− | |<=[[../Saints_at_Nauvoo_were_punished_for_slothfulness| | + | |<=[[../Saints_at_Nauvoo_were_punished_for_slothfulness|Claims that the Saints in Nauvoo were punished because they were slothful in building the temple]] |
|>=[[../Comparing_the_cost_and_size_of_the_Kirtland_and_Nauvoo_temples|Appendix 1 & 2—Comparing the size and cost of the Kirtland and Nauvoo temples]] | |>=[[../Comparing_the_cost_and_size_of_the_Kirtland_and_Nauvoo_temples|Appendix 1 & 2—Comparing the size and cost of the Kirtland and Nauvoo temples]] | ||
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+ | |L=Criticism of Mormonism/Books/Passing the Heavenly Gift/Conclusion | ||
+ | |H=Response to ''Passing the Heavenly Gift'': Response to claims made in Conclusion | ||
+ | |L1=High road to apostasy | ||
+ | |L2="Proud descendants of Nauvoo" | ||
+ | |L3=Snuffer announces his excommunication for apostasy | ||
+ | |L4=Disdain for rank-and-file members | ||
+ | |L5=Disdain for modern apostles | ||
+ | |L6=Snuffer and D. Michael Quinn on David O. McKay | ||
+ | |L7=A closed mental system | ||
+ | }} | ||
+ | </onlyinclude> | ||
− | + | ==High road to apostasy== | |
− | |||
{{Epigraph|I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle that has existed with God from all Eternity that that man who rises up to condemn others, finding fault with the Church, saying that they are out of the way while he himself is righteous, then know assuredly that that man is in the high road to apostacy and if he does not repent will apostatize as God lives[.]<br> | {{Epigraph|I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle that has existed with God from all Eternity that that man who rises up to condemn others, finding fault with the Church, saying that they are out of the way while he himself is righteous, then know assuredly that that man is in the high road to apostacy and if he does not repent will apostatize as God lives[.]<br> | ||
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In sum, PTHG’s history is both selective and dubious. Where does all this lead the author? | In sum, PTHG’s history is both selective and dubious. Where does all this lead the author? | ||
− | + | =="Proud descendants of Nauvoo"== | |
Snuffer seems almost obsessed with the fact that current Church leaders are largely descended from those of the Nauvoo era. “The proud descendants of Nauvoo,” he grumbles, “who have always retained control of the church’s top leadership positions, claim to hold all the keys ever given to Joseph Smith. They teach that they can bind on earth and in heaven. They are the ‘new Popes’ having the authority the Catholic Pope claims to possess” (303, see also 66, 263). “The idea of men holding God’s power is what led to the corruptions of Catholicism,” (37) and “[w]hen it is believed a man can bind heaven, then it is believed that salvation is available by and through that man” (263).<ref>As he often does, Snuffer gloss of a text or the Church’s teachings is a distortion. In fact, the keys are said to bind “on earth and in heaven,” not to bind heaven (i.e., God) against God’s will (Matthew 16:19, 18:18; D&C 124:93). Surely Snuffer knows this. If such a claim is beyond the pale, then so were the New Testament apostles. Joseph Smith made the same claim, see note 215 herein.</ref> This grousing about lineage is a constant refrain: | Snuffer seems almost obsessed with the fact that current Church leaders are largely descended from those of the Nauvoo era. “The proud descendants of Nauvoo,” he grumbles, “who have always retained control of the church’s top leadership positions, claim to hold all the keys ever given to Joseph Smith. They teach that they can bind on earth and in heaven. They are the ‘new Popes’ having the authority the Catholic Pope claims to possess” (303, see also 66, 263). “The idea of men holding God’s power is what led to the corruptions of Catholicism,” (37) and “[w]hen it is believed a man can bind heaven, then it is believed that salvation is available by and through that man” (263).<ref>As he often does, Snuffer gloss of a text or the Church’s teachings is a distortion. In fact, the keys are said to bind “on earth and in heaven,” not to bind heaven (i.e., God) against God’s will (Matthew 16:19, 18:18; D&C 124:93). Surely Snuffer knows this. If such a claim is beyond the pale, then so were the New Testament apostles. Joseph Smith made the same claim, see note 215 herein.</ref> This grousing about lineage is a constant refrain: | ||
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“Unless the Spirit witnesses to the truth, or an angel comes bearing unmistakable signs, no teaching should be accepted” he says elsewhere (340). So, perhaps mortals can be true messengers if the Spirit bears witness? But if so, why does he complain when members bear testimony that the Spirit has borne witness of the reality of President Monson’s calling (488–489)?<ref>These sections are examined in detail following note 249 herein.</ref> In all this, the intent and effect is clear—to disqualify the prophets and apostles by any means necessary, and to insist upon Snuffer’s ''bona fides''. | “Unless the Spirit witnesses to the truth, or an angel comes bearing unmistakable signs, no teaching should be accepted” he says elsewhere (340). So, perhaps mortals can be true messengers if the Spirit bears witness? But if so, why does he complain when members bear testimony that the Spirit has borne witness of the reality of President Monson’s calling (488–489)?<ref>These sections are examined in detail following note 249 herein.</ref> In all this, the intent and effect is clear—to disqualify the prophets and apostles by any means necessary, and to insist upon Snuffer’s ''bona fides''. | ||
− | + | ==Snuffer announces his excommunication for apostasy== | |
On 11 September 2013, Snuffer announced that he had been excommunicated for apostasy.<ref>Denver Snuffer, “Yesterday,” blog post (11 September 2013).</ref> He reported that the Church’s action resulted from his publication of Passing the Heavenly Gift. The book was the subject of a letter from his stake president, which Snuffer posted on-line prior to his excommunication. His stake president writes, in part: | On 11 September 2013, Snuffer announced that he had been excommunicated for apostasy.<ref>Denver Snuffer, “Yesterday,” blog post (11 September 2013).</ref> He reported that the Church’s action resulted from his publication of Passing the Heavenly Gift. The book was the subject of a letter from his stake president, which Snuffer posted on-line prior to his excommunication. His stake president writes, in part: | ||
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* “the book brings to light the [B]abylonian methods church leadership uses to make rapid and dramatic changes. We are not now the same church restored by Joseph Smith. Passing the Heavenly Gift shows how that happened.”<ref>Denver Snuffer, “Compliance (So Far As Possible),” blog post (4 September 2013).</ref> | * “the book brings to light the [B]abylonian methods church leadership uses to make rapid and dramatic changes. We are not now the same church restored by Joseph Smith. Passing the Heavenly Gift shows how that happened.”<ref>Denver Snuffer, “Compliance (So Far As Possible),” blog post (4 September 2013).</ref> | ||
− | + | ==Disdain for rank-and-file members== | |
Snuffer claims he wants to help members (467),<ref>“If the church has been condemned, rejected and cursed, it may be a blessing for you. If a new narrative acknowledging this, [comma sic] allows us to avoid inappropriate adoration of men, I may save your soul.” (467).</ref> but his attitude toward those who disagree is best described as contemptuous. His tone is more off-putting because of the air of sanctimony that attends some of his text—Snuffer dispenses homilies on what true religion and real belief are about: “Real saints always appreciate anything the Lord condescends to give them. They are never ungrateful, impatient, or demanding. They qualify by patience and obedience to receive more. Then they petition in humility and gratitude to receive moreit” (308). He paints himself as the long-suffering, respectful martyr, and says that his stake president told Snuffer and his children that he is “worthy of a temple recommend.”<ref>It is not clear how an accusation that he persists in teaching false doctrine is consistent with the stake president agreeing that Snuffer qualifies for a temple recommend. If Snuffer’s account is accurate, I presume the stake president meant that Snuffer was not charged with “immorality, dishonesty, or some serious moral transgression,” not that his leaders felt they could issue him a recommend. See Denver Snuffer, “Last Night's Family Home Evening - Don't call me,” blog post (9 September 2013).</ref> Snuffer emphasizes to his children that he sustains his bishop and stake president.<ref>Snuffer, “Last Night's Family Home Evening - Don't call me.”</ref> However, he refuses to attend his disciplinary council if his children cannot attend. He left his council without learning of its decision.<ref>Denver Snuffer, “Don’t Know,” blog post (9 September 2013). See also Peggy Fletcher Stack, “Did Mormons boot writer? Church isn’t saying and he doesn’t know,” Salt Lake Tribune (10 September 2013, 9:29 a.m.)</ref> He will not honor his leaders’ instructions to cease teaching that which Church leaders have declared to be false doctrine, and only days earlier was jabbing Church leaders in Salt Lake: | Snuffer claims he wants to help members (467),<ref>“If the church has been condemned, rejected and cursed, it may be a blessing for you. If a new narrative acknowledging this, [comma sic] allows us to avoid inappropriate adoration of men, I may save your soul.” (467).</ref> but his attitude toward those who disagree is best described as contemptuous. His tone is more off-putting because of the air of sanctimony that attends some of his text—Snuffer dispenses homilies on what true religion and real belief are about: “Real saints always appreciate anything the Lord condescends to give them. They are never ungrateful, impatient, or demanding. They qualify by patience and obedience to receive more. Then they petition in humility and gratitude to receive moreit” (308). He paints himself as the long-suffering, respectful martyr, and says that his stake president told Snuffer and his children that he is “worthy of a temple recommend.”<ref>It is not clear how an accusation that he persists in teaching false doctrine is consistent with the stake president agreeing that Snuffer qualifies for a temple recommend. If Snuffer’s account is accurate, I presume the stake president meant that Snuffer was not charged with “immorality, dishonesty, or some serious moral transgression,” not that his leaders felt they could issue him a recommend. See Denver Snuffer, “Last Night's Family Home Evening - Don't call me,” blog post (9 September 2013).</ref> Snuffer emphasizes to his children that he sustains his bishop and stake president.<ref>Snuffer, “Last Night's Family Home Evening - Don't call me.”</ref> However, he refuses to attend his disciplinary council if his children cannot attend. He left his council without learning of its decision.<ref>Denver Snuffer, “Don’t Know,” blog post (9 September 2013). See also Peggy Fletcher Stack, “Did Mormons boot writer? Church isn’t saying and he doesn’t know,” Salt Lake Tribune (10 September 2013, 9:29 a.m.)</ref> He will not honor his leaders’ instructions to cease teaching that which Church leaders have declared to be false doctrine, and only days earlier was jabbing Church leaders in Salt Lake: | ||
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Snuffer’s witness and claims, then, are to be praised and accepted. Others’ testimonies are to be ridiculed. I think it a pernicious slander to claim that Christ’s name is “seldom” mentioned in Mormon testimonies. Perhaps Snuffer’s ward is some type of anomaly. But, one cannot reason with this kind of blind prejudice. He will notice only those things which prove his point, even if they are exceptions rather than the rule, or only in the observer's jaundiced eye. | Snuffer’s witness and claims, then, are to be praised and accepted. Others’ testimonies are to be ridiculed. I think it a pernicious slander to claim that Christ’s name is “seldom” mentioned in Mormon testimonies. Perhaps Snuffer’s ward is some type of anomaly. But, one cannot reason with this kind of blind prejudice. He will notice only those things which prove his point, even if they are exceptions rather than the rule, or only in the observer's jaundiced eye. | ||
− | + | ==Disdain for modern apostles== | |
The misrepresentation and criticism is also prelude and justification for the disdain Snuffer exhibits toward the modern apostles. He sometimes tries, I think, to hide it, but it tends to show itself anyway.<ref>See, for example, the claim that, for him, “instruction from above….has little to do with 47 East South Temple” in note 11 herein.</ref> His attitude is perhaps best summarized by his chapter title, “Prophets, Profits and Priestcraft.” (185). Apostles are chosen, he insists, because of “proven management talent,” (209) and “[t]alented business, civic, and education backgrounds, according to leader’s [sic] own explanations, outweigh religious backgrounds” (210). “In place of prophecy and revelation, church management focused on an effort to gain uniformity and control” (241). | The misrepresentation and criticism is also prelude and justification for the disdain Snuffer exhibits toward the modern apostles. He sometimes tries, I think, to hide it, but it tends to show itself anyway.<ref>See, for example, the claim that, for him, “instruction from above….has little to do with 47 East South Temple” in note 11 herein.</ref> His attitude is perhaps best summarized by his chapter title, “Prophets, Profits and Priestcraft.” (185). Apostles are chosen, he insists, because of “proven management talent,” (209) and “[t]alented business, civic, and education backgrounds, according to leader’s [sic] own explanations, outweigh religious backgrounds” (210). “In place of prophecy and revelation, church management focused on an effort to gain uniformity and control” (241). | ||
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:For us [the Church] ]…the coming sifting will be done by the Lord, not by us dividing ourselves into splinters. Of course, the church can judge and reject true believers. If it elects to do so, and to thereby cause a separation, the responsibility for that will lie with the church leaders. Leaders have already been warned about persecuting the saints, as this will result in them forfeiting whatever priesthood remains with them (317). | :For us [the Church] ]…the coming sifting will be done by the Lord, not by us dividing ourselves into splinters. Of course, the church can judge and reject true believers. If it elects to do so, and to thereby cause a separation, the responsibility for that will lie with the church leaders. Leaders have already been warned about persecuting the saints, as this will result in them forfeiting whatever priesthood remains with them (317). | ||
− | + | ==Snuffer and D. Michael Quinn on David O. McKay== | |
PTHG does some persecution of its own. | PTHG does some persecution of its own. | ||
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Snuffer uses similar tactics to distort (210–211) the meaning of Jeffrey R. Holland, “Prophets in the Land Again,” general conference, October 2006. He is credulous, using unreliable sources that reinforce what he wants to believe. | Snuffer uses similar tactics to distort (210–211) the meaning of Jeffrey R. Holland, “Prophets in the Land Again,” general conference, October 2006. He is credulous, using unreliable sources that reinforce what he wants to believe. | ||
− | + | ==A closed mental system== | |
Snuffer clearly sees himself as one called by God to straighten out Church members, prophets, and apostles.<ref>“I have an assignment given to me I intend to discharge. It is because I love God and therefore love His children. It will cost me a great deal to accomplish that. Not only ire of the organization, but the money I will spend to accomplish the task” – Denver Snuffer, “Contentment,” blog post (7 September 2013).). Such a claim violates D&C 42:11: “it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church.”</ref> He has created a hermetically closed mental system, in which any disagreement with his ideas is simply evidence that he is correct and fulfilling prophecy. “Prophetic messages can be suppressed, censored or discarded,” he declares without a hint of irony, “They can be ignored or condemned” (273): | Snuffer clearly sees himself as one called by God to straighten out Church members, prophets, and apostles.<ref>“I have an assignment given to me I intend to discharge. It is because I love God and therefore love His children. It will cost me a great deal to accomplish that. Not only ire of the organization, but the money I will spend to accomplish the task” – Denver Snuffer, “Contentment,” blog post (7 September 2013).). Such a claim violates D&C 42:11: “it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church.”</ref> He has created a hermetically closed mental system, in which any disagreement with his ideas is simply evidence that he is correct and fulfilling prophecy. “Prophetic messages can be suppressed, censored or discarded,” he declares without a hint of irony, “They can be ignored or condemned” (273): | ||
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All this is, to be sure, his privilege. But, Snuffer is not entitled to his own historical data. And, given how wrong he is about those things, one can only hope that he and his audience pause to wonder if he could be equally confused about matters of even greater import. “False messengers always imitate the true ones, claiming to be what they are not,” he warns. “They seek, of course, to deceive the very elect if it is possible” (276–277). This is a caution that cuts both ways—if we let it. | All this is, to be sure, his privilege. But, Snuffer is not entitled to his own historical data. And, given how wrong he is about those things, one can only hope that he and his audience pause to wonder if he could be equally confused about matters of even greater import. “False messengers always imitate the true ones, claiming to be what they are not,” he warns. “They seek, of course, to deceive the very elect if it is possible” (276–277). This is a caution that cuts both ways—if we let it. | ||
− | + | {{endnotes sources}} | |
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[[Category:Denver Snuffer]] | [[Category:Denver Snuffer]] |
Summary: Portions of this wiki response are based upon Gregory L. Smith, "Passing Up The Heavenly Gift Part 1 Part 2," Interpreter: A Journal of Latter-day Saint Faith and Scholarship7(2103): 181–341. The text here may have been expanded, reworded, or corrected given the nature of a wiki project. References in brackets like this: (xx) refer to page numbers in Denver C. Snuffer, Jr., Passing the Heavenly Gift (Salt Lake City: Mill Creek Press, 2011).
Claims that the Saints in Nauvoo were punished because they were slothful in building the temple | A FAIR Analysis of: 'Passing the Heavenly Gift', a work by author: Denver C. Snuffer
|
Appendix 1 & 2—Comparing the size and cost of the Kirtland and Nauvoo temples |
Jump to details:
I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle that has existed with God from all Eternity that that man who rises up to condemn others, finding fault with the Church, saying that they are out of the way while he himself is righteous, then know assuredly that that man is in the high road to apostacy and if he does not repent will apostatize as God lives[.]
- —Joseph Smith, Jr.[1]
In sum, PTHG’s history is both selective and dubious. Where does all this lead the author?
Snuffer seems almost obsessed with the fact that current Church leaders are largely descended from those of the Nauvoo era. “The proud descendants of Nauvoo,” he grumbles, “who have always retained control of the church’s top leadership positions, claim to hold all the keys ever given to Joseph Smith. They teach that they can bind on earth and in heaven. They are the ‘new Popes’ having the authority the Catholic Pope claims to possess” (303, see also 66, 263). “The idea of men holding God’s power is what led to the corruptions of Catholicism,” (37) and “[w]hen it is believed a man can bind heaven, then it is believed that salvation is available by and through that man” (263).[2] This grousing about lineage is a constant refrain:
It is difficult to escape the impression that on some level, Snuffer resents not having opportunities in Church leadership. He berates members, claiming that “We envy those who fill leadership positions because we want the power granted through priestly office and position” (415). I do not think most Latter-day Saints of my acquaintance envy leaders, or lust after power. One wonders if Snuffer is projecting his own struggles onto others. He lists his Church callings in the books he sells.[3] As a convert to the Church, one wonders if he feels unjustly boxed out of the leadership positions that purportedly go almost exclusively to “the proud descendants of Nauvoo,” since “Church leaders at the highest levels…most often [have] family ties to other church leadership. Almost all Apostles and members of the First Presidency are related by blood or marriage” (209). He invokes the figure of the prophet Samuel, who “was called by God. Although he was not of the chosen family, he received the prophecy. Through him, God condemned the family of Eli, foretelling their destruction” (306).[4] The analogy is hardly a veiled one. The autobiographical element in many of his claims is not subtle:
Snuffer seems to have almost returned to the Baptist upbringing of his youth—he has concocted a kind of LDS priesthood of all believers (19). His model does the Protestants one better, however, since only the elect, the truly saved—those whose calling and election is sure, those who receive priestly power from beyond the veil—have any real power or priesthood authority.
Snuffer discusses a change to the LDS temple ceremony:. “As long as [these elements] remained as a part of the ceremony,” he says, “it was clear to those who participated that there were no mortal sources who could claim they were ‘true messengers’. Mortal men were universally depicted as false ministers in the ceremony Joseph restored. The only source of true messengers was God or angels sent by Him” (276, italics added).[5] But, if this is true, that rules Snuffer out as a true messenger, since he too is mortal.
“Unless the Spirit witnesses to the truth, or an angel comes bearing unmistakable signs, no teaching should be accepted” he says elsewhere (340). So, perhaps mortals can be true messengers if the Spirit bears witness? But if so, why does he complain when members bear testimony that the Spirit has borne witness of the reality of President Monson’s calling (488–489)?[6] In all this, the intent and effect is clear—to disqualify the prophets and apostles by any means necessary, and to insist upon Snuffer’s bona fides.
On 11 September 2013, Snuffer announced that he had been excommunicated for apostasy.[7] He reported that the Church’s action resulted from his publication of Passing the Heavenly Gift. The book was the subject of a letter from his stake president, which Snuffer posted on-line prior to his excommunication. His stake president writes, in part:
Having read the book, I can vouch for the accuracy of this summary. Snuffer’s attitude toward the counsel he was given is made obvious both by his decision to post it, and his later comments:
"The authorities are to be respected and sustained,” Snuffer writes early on, later adding, “It is not the responsibility of church members to judge church authorities” (28–29, 422). But, when those authorities instruct him, he lashes out:
Snuffer claims he wants to help members (467),[12] but his attitude toward those who disagree is best described as contemptuous. His tone is more off-putting because of the air of sanctimony that attends some of his text—Snuffer dispenses homilies on what true religion and real belief are about: “Real saints always appreciate anything the Lord condescends to give them. They are never ungrateful, impatient, or demanding. They qualify by patience and obedience to receive more. Then they petition in humility and gratitude to receive moreit” (308). He paints himself as the long-suffering, respectful martyr, and says that his stake president told Snuffer and his children that he is “worthy of a temple recommend.”[13] Snuffer emphasizes to his children that he sustains his bishop and stake president.[14] However, he refuses to attend his disciplinary council if his children cannot attend. He left his council without learning of its decision.[15] He will not honor his leaders’ instructions to cease teaching that which Church leaders have declared to be false doctrine, and only days earlier was jabbing Church leaders in Salt Lake:
Actions speak louder than mere words. “It is not for me to say,” he observes piously, “when such a line [to priestcraft] has been crossed” (211). But he has said it and implied it over and over again, and continues to do so.
Thus his irenic pose is frequently undercut by his switch to caricature and attack upon members and leaders of the church for not measuring up to his standards (all while denying that this is what he is doing):[17]
As is so often the case, Snuffer’s self-appointed jeremiad mixes truth with error. He warns about the very real risks of mistaking mere sentimentality for the Holy Spirit, but in the next breath implies that the current church (“the gentiles”) all make the mistake: “[t]he effect of the Holy Ghost is not sentimental. Moving someone to tears or thrilling them is a false emotional tool, employed by storytellers, writers, film makers, and composers. The gentiles could avoid errors if they had the Holy Ghost. But they confuse sentiment for the gift” (340).
Snuffer is perhaps most offensive when he decides to attack mainstream members’ testimonies or expressions of belief.:
Snuffer’s witness and claims, then, are to be praised and accepted. Others’ testimonies are to be ridiculed. I think it a pernicious slander to claim that Christ’s name is “seldom” mentioned in Mormon testimonies. Perhaps Snuffer’s ward is some type of anomaly. But, one cannot reason with this kind of blind prejudice. He will notice only those things which prove his point, even if they are exceptions rather than the rule, or only in the observer's jaundiced eye.
The misrepresentation and criticism is also prelude and justification for the disdain Snuffer exhibits toward the modern apostles. He sometimes tries, I think, to hide it, but it tends to show itself anyway.[20] His attitude is perhaps best summarized by his chapter title, “Prophets, Profits and Priestcraft.” (185). Apostles are chosen, he insists, because of “proven management talent,” (209) and “[t]alented business, civic, and education backgrounds, according to leader’s [sic] own explanations, outweigh religious backgrounds” (210). “In place of prophecy and revelation, church management focused on an effort to gain uniformity and control” (241).
He thus refers to the Church’s current leaders as “modern administrative Apostles” (61):
PTHG also claims that “[t]here are “two different kinds of Apostles....one is an administrative office in the church. The other is a witness of the resurrection, who has met with Christ” (34). Thus, Snuffer sees himself as an “apostle” (and not a mere administrative one either). He repeatedly accuses leaders of the Church of fostering a “cult of personality” (241, 264, 352, 359–360), claiming the prophets believe “they are entitled to the adoration of followers” (359–360). His treatment of Brigham Young and blood atonement is simply vintage anti-Mormonism (132–141).[21] He even has a preemptive warning should disciplinary action be taken against him:
PTHG does some persecution of its own.
Snuffer uses similar tactics to distort (210–211) the meaning of Jeffrey R. Holland, “Prophets in the Land Again,” general conference, October 2006. He is credulous, using unreliable sources that reinforce what he wants to believe.
Snuffer clearly sees himself as one called by God to straighten out Church members, prophets, and apostles.[22] He has created a hermetically closed mental system, in which any disagreement with his ideas is simply evidence that he is correct and fulfilling prophecy. “Prophetic messages can be suppressed, censored or discarded,” he declares without a hint of irony, “They can be ignored or condemned” (273):
Snuffer even manages to persuade himself that a call to reform the Church must come from someone who is not a leader, because Nephi condemns “those who ‘lead’” since Satan “leadeth them away carefully down to hell” (337–338, citing 2 Nephi 28:11–14):
Those who claim repentance is necessary will be accused of looking beyond the mark. They will be thought of as false messengers, with a false message, trying to steady the ark. They will be asked by what authority they preach repentance, because they are not called to lead. However, Nephi condemned those who ‘lead’ because they ‘teach by the precepts of men,’ and not by the Holy Ghost. Therefore, a call to repentance cannot come from a leader. It must come from elsewhere. When it does, the result will be anger, even rage, as Satan stirs up the hearts of men (338).
(If this argument were valid, one could argue that because the Good Shepherd “leadeth me beside the still waters,” one should follow leaders. This is simply sophistry or desperation.) Thus, Snuffer must be believed, because to accuse him of being a false messenger is to fulfill prophecy and to confirm his association with past prophetic figures. Like conspiracy theories, no evidence or argument can penetrate this kind of self-referential thinking. Snuffer claims that the absence of miraculous experiences at the Nauvoo temple proves its bankruptcy—but I do not expect that my having demonstrated that there were miraculous events reported will change his mind (claim #10).
Snuffer repeatedly casts himself in the role of beleaguered prophet, crying in the wilderness:
One is reminded of Carl Sagan’s rejoinder to physics cranks who cry, “They laughed at Galileo, you know!” Replied Sagan: “They also laughed at Bozo the Clown.” One is not automatically right or inspired simply because others disagree.[23]
Now that Snuffer has been excommunicated for apostasy, that too will likely provide him with more evidence that he is right. If others’ testimonies disagree with him, they will be said to be deceived, corrupted, and lacking the true insight that he has been vouchsafed. To reject his “revelation” is to be unwilling to receive more from God.
All this is, to be sure, his privilege. But, Snuffer is not entitled to his own historical data. And, given how wrong he is about those things, one can only hope that he and his audience pause to wonder if he could be equally confused about matters of even greater import. “False messengers always imitate the true ones, claiming to be what they are not,” he warns. “They seek, of course, to deceive the very elect if it is possible” (276–277). This is a caution that cuts both ways—if we let it.
Notes
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