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Real history with real mortals is complex and messy. It is not uncommon to be troubled by an aspect of Church history. Critics of the Church often seek to make these concerns worse by claiming or implying that the Church hides troubling aspects of its history.
Modern standards of history writing were not always observed in earlier time periods. For example, some are surprised to learn at the six-volume History of the Church has portions which were written as if Joseph Smith had written the words, when in fact the original documents were written by others.
Is this an attempt at dishonesty?
Historian Dean Jessee described the differences between historical writing as practiced by a modern writer, and those practices in place in Joseph Smith's day:
Since none of the manuscript of the history is in Joseph Smith’s handwriting, and apparently not much of the text was actually dictated by him, why did those employed on the work write in first person, as though the Prophet himself were writing? That common nineteenth-century format was chosen by Joseph Smith, who directed his clerks to write a first person, daily narrative based upon diaries kept by himself and his clerks. In addition, since Joseph Smith’s diary did not provide an unbroken narrative of his life, the compilers of the history were to bridge gaps by using other sources (diaries, Church periodicals, minute and record books of Church and civic organizations, letters and documents kept on file, and news of current world happenings), changing indirect discourse to direct as if Joseph Smith had done the writing himself. Not uncommon according to the editorial practices of the day, this method of supplying missing detail had the effect of providing a smooth-flowing, connected narrative of events.
Many examples from other works of the period show that this was the historical standard of the time. Nineteenth-century American methods of historical writing and editing were very different from those of today. In 1837, for example, Jared Sparks—regarded as “the first great compiler of national records”—edited in twelve volumes the Writings of George Washington. When his work was later compared with original manuscripts, it was found that he had rewritten portions of letters, deleted or altered offensive passages, and changed irregularities in style and awkward modes of expression.
In his review of historical editing in the United States, Lyman E. Butterfield has noted that changing text and creating text faithful to the ideas of the writer were not uncommon in early years, and that seldom were original texts left to speak for themselves. [1] The History of the Church was written in the general literary and historical climate of its time.
Jessee noted that this 19th century approach to historiography matches more ancient practices, such as those used by some Biblical authors:
New Testament writers apparently used a similar method in writing the Gospels. One Bible commentary records that Matthew and Luke borrowed from Mark (Interpreter’s Bible, 7:235–36) and omitted or altered what seemed to be critical of the Apostles. For example, Mark records that James and John came to the Savior and asked that he give them whatsoever they desired; whereupon, the Savior heard their plea that each might sit by his side when he came in glory. (Mark 10:35–37.) When Matthew recorded the event, he said that it was the mother of James and John who desired this privilege for her sons (Matt. 20:20–21.) This difference in recording the circumstances, presumably to place the Apostles in a better light, does not destroy the credibility of the Savior’s mission, nor may we believe that there was dishonesty in making the change.
Jessee cautions:
One of the challenges facing those who compiled the history was that of presenting the Prophet’s sermons and teachings. Since none of Joseph’s clerks had mastered shorthand during his lifetime, reports of what he said were made longhand. Many of these were smooth-flowing, well-connected summaries and were copied into the history almost as recorded. In some instances, however, it was necessary to reconstruct an address from brief notes and disconnected ideas. George A. Smith’s editorial work was careful, and when he was finished, each discourse was read to members of the First Presidency and the Quorum of the Twelve, some of whom had also heard the original address. Their input proved invaluable. These measures no doubt guaranteed the doctrinal accuracy of such reporting of Joseph Smith’s discourses, but the result obviously would not reflect his personality and speaking style as accurately as a verbatim report would have done.
An analysis of the History reveals those portions obtained from material written personally by Joseph Smith. These clearly reflect his loving and warm spirit. For example, the following is an entry from the History stemming from a portion of Joseph Smith’s 1835 diary written by himself:
“September 23. I was at home writing blessings for my most beloved brethren, but was hindered by a multitude of visitors. The Lord has blessed our souls this day, and may God grant to continue His mercies unto my house this night, for Christ’s sake. This day my soul has desired the salvation of Brother Ezra Thayer. Also Brother Noah Packard came to my house and loaned the committee one thousand dollars to assist building the house of the Lord. Oh! may God bless him a hundred fold, even of the things of the earth, for this righteous act. My heart is full of desire today, to be blessed of the God of Abraham with prosperity, until I shall be able to pay all my debts, for it is the delight of my soul to be honest. O Lord, that thou knowest right well. Help me, and I will give to the poor.” [2]
To learn more: | Editing practices for the History of the Church |
Others have been concerned that the recasting of history in the History of the Church included altering documents to conceal embarrassing facts.
For example, some have claimed that Oliver Cowdery's blessing and promise to Orson Hyde contained a false prophecy, which was then altered before being printed in History of the Church.
It is claimed that the ordination blessing given to Orson Hyde is an example of false prophecy. It is also claimed that Hyde's blessing was altered in the History of the Church for propaganda reasons.[3]
Changes made to the text clarify but do not alter its meaning. Claims of "false prophecy" rest upon the most narrow, critical reading possible, and ignore important aspects of LDS thought and theology.
The original of Hyde's blessing is in the Kirtland Council Minute book. It is compared here (left) with the version as it appears in the History of the Church (bold text indicates differences):
Kirtland Council Minute Book | History of the Church |
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Orson Hyde blessing. Oliver Cowdery proceeded and called upon the Lord to smile upon him and that his faith shall be perfect, and that the blessings promised shall be realized. He shall be made mighty and be endowed with power from on high, and go forth to the nations of the earth to proclaim the gospel. That he shall escape all the pollutions of the world. The Angels shall uphold him, and that he shall go forth according to the commandment, both to Jew & Gentile and shall go to all nations, kingdoms and tongues |
Oliver Cowdery called upon the Lord to smile upon him; that his faith be made perfect, and that the blessings pronounced may be realized; that he be made mighty, and be endued with powers from on high, and go forth to the nations of the earth to proclaim the Gospel, that he may escape all the pollutions of the world; that the angels shall uphold him; and that he shall go forth according to the commandment, both to Jew and Gentile, and to all nations, kingdoms and tongues; that all who hear his voice shall acknowledge him to be a servant of God; that he shall be equal with his brethren in holding the keys of the kingdom; that he may stand on the earth and bring souls till Christ comes. We know that he loves Thee, O, Lord, and may this Thy [p.190] servant be able to walk through pestilence and not be harmed; and the powers of darkness have no ascendency over him; may he have power to smite the earth with pestilence; to divide waters, and lead through the Saints; may he go from land to land and from sea to sea, and may he be like one of the three Nephites. |
The majority of the changes alter a phrase like "shall" to a phrase like "may." The critics presumably wish to mislead the unwary into concluding that the initial version gave unconditional promises or prophecies, while the History of the Church version adds a conditional aspect. Yet, the critics are simply ignorant of word usage in the early 1800s. Webster's 1828 dictionary noted of "shall":
In the second and third persons [i.e., when applied to another person], shall implies a promise, command or determination. "You shall receive your wages," "he shall receive his wages," imply that you or he ought to receive them; but usage gives these phrases the force of a promise in the person uttering them.[4]
Thus, "shall" indicates a promise or command—and, LDS theology (with its strong emphasis on moral agency) always holds that man is free to accept or reject the commandments or promises of God. The History of the Church makes this fact more unambiguous for the modern reader, perhaps, in its use of "may." But, this change in no way changes the content of the blessing.
In fact, the ordination given to Brigham Young on the same day includes similar promises, but usually uses "may" instead of "shall." Since Brigham's blessing was given by Martin Harris, while Orson's was given by Oliver Cowdery, this difference is probably best explained by the habits in language between the two men. (Compare Brigham Young ordination blessing.) Latter-day Saints do not believe that such blessings are generally word-for-word dictation from God, but instead are the speaker's best attempt to put into words the information communicated to them by the Holy Spirit (e.g., D&C 1꞉24). Those people who edited the History of the Church understood this.
This is another excellent example of sectarian critics' tendency to read LDS scripture and language through their own lenses—the critics are often Calvinists, believing in God's absolute predestination of events and acts. But, LDS theology has never seen the matter that way. Instead, God gives promises or commands to mortals who may choose to participate or not. As the Lord said elsewhere:
Critics go further in claiming that the blessing which says that Hyde "shall stand on the earth and bring souls till Christ comes" proves that this is a false prophecy.
But, the blessing nowhere asserts that Hyde will be a mortal until the Second Coming. Unlike many Christian theologies, the doctrine of The Church of Jesus Christ of Latter-day Saints does not place the abode of the dead in another world or realm. Likewise, it does not cause the preaching of the gospel and the redeeming of souls to cease with death. Missionary work continues in the spirit world after death, and the "spirit world" to which the dead go is on earth. Brigham Young said:
Father Smith and Carlos and brother Partridge, yes, and every other good Saint, are just as busy in the spirit world as you and I are here. They can see us, but we cannot see them unless our eyes were opened. What are they doing there? They are preaching, preaching all the time, and preparing the way for us to hasten our work in building temples here and elsewhere, and to go back to Jackson County and build the great temple of the Lord. They are hurrying to get ready by the time that we are ready and we are all hurrying to get ready by the time our Elder Brother is ready (emphasis added).[5]
Thus, faithful apostles would continue their work among the wicked (either as a mortal or among the spirits) until Christ comes.</onlyinclude>
Critical sources |
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Joseph Smith's murder posed a dilemma for early members—who would lead the Church while he was gone. Sidney Rigdon offered himself as a leader; this was opposed by Brigham Young and the twelve apostles.
Sidney was not sustained by Church members, and the Twelve pointed out that Joseph himself had wanted to remove Sidney from his role as Joseph's counselors. Critics have again pointed to differences between the original source for his membership trial (the Church's newspaper Times and Seasons) and the version which appears in History of the Church.
There are some differences, which we will examine in detail below.
The basic story is essentially unchanged—Joseph wanted to get rid of Sidney, and did not fully trust him or have much confidence in him even when he continued in his role as counselor. Joseph held out some hope that Sidney would rise to his calling, and it is this that is omitted in the History of the Church's version.
The history may have been modified by Joseph's successors for noble or base reasons, and they may have served or harmed historical accuracy in doing so. It is difficult to determine which at this remove.
If those compiling the history did wrong, this simply demonstrates that fallible leaders are not without faults, flaws, or improper jealousies. Most members, however, would probably conclude that the History of the Church version removed the ambiguity in Joseph's initial response simply because Sidney had clearly failed to measure up—for the compilers, there was ambiguity no longer.
Needless to say, such a procedure does not meet modern historical standards, and ought not be undertaken today.
The two accounts are compared in the table below (paragraphing has been slightly altered so the accounts will align better for comparison). Red italics have been added, the green text is italicized in the original History of the Church:
Times and Seasons version[6] | History of the Church version[7] |
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Friday, October 6th, 10 o'clock A. M. The weather proving unfavorable, the organization of the conference was postponed until the next day at 10 o'clock, A. M. Saturday, 10 'clock A. M. Conference assembled and proceeded to business. President Joseph Smith was called to the chair, and Gustavus Hills chosen clerk. Opened with singing by the choir, and prayer by elder Almon Babbitt. The president stated the items of business to be brought before the Conference, to be, 1st. The case and standing of elder Sidney Rigdon, counsellor to the First Presidency. 2d. The further progress of the Temple; after which, any miscellaneous business. Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the saints. President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the Conference had to make. He sated his dissatisfaction with elder Sidney Rigdon as a counsellor, not having received any material benefit from his labors or counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the Post Office; a supposed correspondence in connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character: also his leaguing with dishonest persons in endeavoring to defraud the innocent. President Joseph Smith related to the Conference the detention of documents from J. Butterfield, Esq., which were designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage. Also, an indirect testimony from Missouri, through the mother of Orin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smiths' visit to Dixon, advising them to proceed to that place and arrest him there. He stated that in consequence of those, and other circumstances, and his unprofitableness to him as a counsellor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the saints. Elder Almon Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last Conference. President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation. Elder Sidney Rigdon plead, concerning the documents from J. Butterfield, Esq., that he received it in answer to some inquiries which he had transmitted to him that he received it at a time when he was sick, and unable to examine it—did not know that it was designed for the perusal and benefit of President Joseph Smith—that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one, but that he had the rumors form good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith—that he had never written any letters to John C. Bennett. The weather becoming inclement, Conference adjourned until Sunday 10 o'clock A. M. Sunday, 8th inst., 10 o'clock, A. M. Conference assembled agreeably to the adjournment and opened with singing by the choir, and prayer by Elder William W. Phelps. Elder Sidney Rigdon resumed his plea of defence. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri the cause of his delay in not going to the city of Washington, on an express to which he had been appointed—and closed with a moving appeal to President Joseph Smith concerning their former friendship, associations and sufferings, and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited. Elder Almon Babbitt related a conversation he had had with Esq. Johnson, in which he exonerated elder Sidney Rigdon from the charge or suspicion of having had treacherous correspondence with Ex-Governor Carlin. President Joseph Smith arose and satisfactorily explained to the congregation the supposed treacherous correspondence with Ex-Governor Carlin, which wholly removed suspicion from elder Sidney Rigdon, and from every other person. He expressed entire willingness to have elder Sidney Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness, and integrity; but signified his lack of confidence in his integrity and steadfastness, judging from their past intercourse. President Hyrum Smith followed with appropriate and expressive remarks on the attribute of mercy in God, as that by which He influences, controls, and conquers—and the propriety and importance of the saint's exercising the same attribute towards their fellows; and especially towards their aged companion and fellow servant in the cause of truth and righteousness. Elder Almon Babbitt and pres't. Wm. Law followed with remarks in defence of elder Sidney Rigdon. On motion by President William Marks, and seconded by President Hyrum Smith, Conference voted that elder Sidney Rigdon be permitted to retain his station as Counsellor to the First Presidency. Singing by the choir prayer by pres't. Wm. Law. Conference adjourned for one hour. |
MINUTES OF A SPECIAL CONFERENCE. The Church of Jesus Christ of Latter-day Saints, in Special Conference, held in the City of Nauvoo, commencing on the 6th of October, 1843.
Friday, October 6, ten o'clock, a.m. The weather proving unfavorable, the organization of the Conference was postponed until the next day at ten o'clock, a.m. Saturday, ten o'clock, a.m. Conference assembled and proceeded to business. President Joseph Smith was called to the chair, and Gustavus Hills was chosen clerk. Singing by the choir, and prayer by Elder Almon W. Babbitt. The president stated the items of business to be brought before the conference to be— 1st. The case and standing of Elder Sidney Rigdon, Counselor in the First Presidency. 2nd. The further progress of the Temple; after which, any miscellaneous business. Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the Saints. President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the conference had to make. He stated his dissatisfaction with Elder Sidney Rigdon as a Counselor, not having received any material benefit from his labors or counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the post office; a supposed corespondence and connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character; also his leaguing with dishonest persons in endeavoring to defraud the innocent. President Joseph Smith related to the conference the detention of a document from Justin Butterfield, Esq., which was designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage; also, an indirect testimony from Missouri, through the mother of Orrin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smith's visit to Dixon, advising them to proceed to that place [p.48] and arrest him there. He stated that, in consequence of these and other circumstances, and Elder Rigdon's unprofitableness to him as a Counselor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the Saints. Elder Almon W. Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last conference. President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation. Elder Sidney Rigdon pleaded, concerning the document from Justin Butterfield, Esq., that he received it in answer to some inquiries which he [Rigdon] had transmitted to him [Butterfield]; that he [Rigdon] received it at a time when he was sick, and unable to examine it; did not know that it was designed for the perusal and benefit of President Joseph Smith; that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one; but that he had the rumors from good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith. That he had never written any letters to John C. Bennett. The weather becoming inclement, conference adjourned until Sunday, ten o'clock, a.m. Sunday, 8th, ten o'clock, a.m. Conference assembled agreeably to adjournment.
Elder Sidney Rigdon resumed his plea of defense. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri,—the cause of his delay in not going to the city of Washington, on an express to which he had been appointed: and closed with a moving appeal to President Joseph Smith, concerning their former friendship, associations, and sufferings; and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited. Elder Almon W. Babbitt related a conversation he had had with Esquire Johnson, in which he exonerated Elder Sidney Rigdon from the [p.49] charge or suspicion of having had a treacherous correspondence with ex-Governor Carlin. President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse.
Patriarch Hyrum Smith followed with appropriate and impressive remarks on the attributes of mercy in God, as that by which He influences. controls and conquers; and the propriety and importance of the Saints exercising the same attribute towards their fellows, and especially towards their aged companion and fellow-servant in the cause of truth and righteousness. Elder Almon W. Babbitt and President William Law followed with remarks in defense of Elder Sidney Rigdon. On motion by President William Marks, and seconded by Patriarch Hyrum Smith, conference voted that Elder Sidney Rigdon be permitted to retain his station as Counselor in the First Presidency. President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. "You may carry him, but I will not." [Fn 2:This paragraph in Italics appears as footnote in the Ms. History.] Singing. Prayer by Elder William Law. Conference adjourned for one hour. |
Thus, there are only two significant differences:
Times and Seasons version | History of the Church version |
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President Joseph Smith arose and satisfactorily explained to the congregation the supposed treacherous correspondence with Ex-Governor Carlin, which wholly removed suspicion from elder Sidney Rigdon, and from every other person. He expressed entire willingness to have elder Sidney Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness, and integrity; but signified his lack of confidence in his integrity and steadfastness, judging from their past intercourse. (Material in bold was removed from the History of the Church account.) |
President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse. (Material in bold was added to the History of the Church account.) |
No corresponding text |
President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. "You may carry him, but I will not." [Fn 2:This paragraph in Italics appears as footnote in the Ms. History.] |
In both cases, it is clear that Joseph still does not trust Sidney, even after he has been cleared of the issue with Gov. Carlin's letters. In the contemporaneous text, however, Joseph does express willingness to keep Sidney as councilor if he will conduct himself properly (though he still expresses doubt that he will).
Since Sidney was kept on as councilor, for him to have any chance of success or influence, Joseph could not simply "cut him off at the knees"—that would guarantee Sidney's failure. Thus, the contemporary account allowed for the possibility of Sidney's proper functioning, though Joseph remained publicly dubious, and privately even more so.
By the time the History of the Church was printed, Sidney had nearly torn the Church apart. He had challenged the right of Brigham Young and the Twelve to lead after Joseph's death. Thus, those compiling the history were firmly convinced that Sidney had failed his chance. Those who compiled it may also have not wanted to portray Joseph as at all 'wrong' about Sidney—they may have known (or believed) that Joseph considered his conciliatory remarks to be of little hope. Or, on a more cynical interpretation, they may have wished to undermine Sidney's claims to leadership after Joseph's death.
It should be noted too that this account is not a verbatim transcript—it is an author's summary of what they heard. Some who compiled the history were doubtless present at the same meeting. They may have remembered the matter quite differently, especially with the passage of time and subsequent events which made them more hostile to Sidney. They may well have seen the Times and Seasons report as too biased in Sidney's favor, or (as discussed above) bending over backward to soft-peddle what Joseph had actually said. They may, then, have seen themselves as restoring accuracy which had been compromised.
The note about the Manuscript History is clearly marked as an addition, and was not included in the original account. It may represent:
One's attitude to Joseph, Sidney, the Twelve, and the Church's truth claims will probably determine which explanation seems most plausible to each reader.</onlyinclude>
Critical sources |
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In an effort to portray this type of supposed 'deception' as a routine Church tactic, critics will often point to the decision to have Elder Ronald L. Poelman's 1984 conference talk re-recorded with a "cough track"
This decision is then portrayed as an effort to hide the fact that changes had been made to his talk before its publication. As we might expect, the reality is more complicated and far less sinister.
Elder Ronald L. Poelman's 1984 conference talk was edited after delivery and re-recorded with a cough track. Some have claimed that this was an effort to hide the fact that changes had been made. Other have claimed Elder Poelman was ordered to make the changes to his talk. [8]
Elder Poelman voluntarily edited his talk when he learned that some "fundamentalist" Mormons were using his address as justification for their beliefs. The re-recording was intended for distribution to the world-wide Church, and was not an effort to hide the fact that changes had been made.[9]
Elder Poelman was not in any way forced to make changes to his talk. In fact, the substance of what he said in 1984 is extremely similar to the things that Elder Uchtdorf said in one of his recent conferences addresses. However, after the conference, members and leaders raised issues about how his talk might be received and used by some who sought reasons to discount the counsel of leaders to justify practices such as polygamy. Because of the questions raised, Elder Poelman was desirous to clarify his remarks so that it could not be used as a license by others to disregard modern revelation or counsel.
Because it is common practice for talks to be edited for publication, it was thought that the "official" record should reflect the clarified intent of the talk. As such, Elder Poelman himself made modifications to his own remarks for the official record that would be published in the Ensign.
In 1984, producing video records of the conference for home use was relatively new. Clearly, producing an "updated" version of a talk that had already been recorded posed some problems. For one, a recording with no background noise would stand out in contrast to all the other talks with no modifications. In addition, there was likely a desire not to deceive but to give authenticity to the presentation so as to not distract from its actual message.
While perhaps a unwise decision in hindsight, the intent was simply to let the core of the message be the focus, not the distractions of the delivery because of the changes. For these reasons, background noises were allowed to be introduced or were intentionally added. (It is not clear whether the background noise--sometimes termed a "cough track" was intentionally added, or whether those in the tabernacle during the retaping were simply were allowed to behave as they would have during the original presentation, resulting in a low level of ambient noise similar to other talks.)
In the end, the intent and purpose was to make the excellent remarks of Elder Poelman the focus of the video, and to allow him to make changes he himself desired to have made, which were made without any compulsion whatsoever from any other church leader.
Unfortunately, critics have shifted the focus from his beautiful message to a misleading discussion of a "cover up," and attempted even in retrospect to impute meaning to his original talk that he did not intend. If anything, this demonstrates the wisdom of making the clarifications he did, if not the technical means used to circulate the changes.
The most telling comment made by the sources available to FairMormon volunteers was that the late Elder Poelman would be horrified to know people today were using his talk to attack the Church. The intent of his talk, including the changes, were intended to foster faith, not doubt in the Church.
In retrospect, this talk was a beautiful one in its original form, and had it been left as it was originally delivered it would have have never become the focus of criticism for secular and "intellectual" critics, though some "fundamentalist" groups might have embraced and misused its ideas.
Ironically, the changes Elder Poelman introduced promoted the very criticism and fault-finding with the Church that he had hoped to forestall, but one cannot fault a faithful servant for trying to make his offering more effective, or fault those who sought to make the new technological distribution of his talk as congruent with the rest of conference as possible as they prepared the official record for dissemination.
I personally do not consider his talk, the changes, or the potentially misguided efforts to make the video version authentic as anything deceitful. Given that all knew that the original recording existed, with press and others present for the original delivery, it defies reason that there was an attempt at a cover up or deceive. Rather, there was an effort only to allow him to amend his official remarks in both the written and video record, and allow it to be as authentic as all the other recorded talks.
These types of attacks, then, rely on the reader misunderstanding the nature of historical writing in the past, and ascribing nefarious motives to understandable decisions.
Main article: | Alleged whitewashing of polygamy in Church history |
Critical sources |
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Notes
Summary: The Church is routinely accused of suppressing and hiding uncomfortable facts from its own history. Yet, the very same people quote Church sources in order to provide proof of their claims. This concern often rests on a misunderstanding. It is true that the Church's teachings are primarily doctrinal and devotional—Church lessons are neither apologetic nor historical in scope or intent. It is remarkable, however, how many of the issues which some charge the Church with "suppressing" are discussed in Church publications.
Jump to details:
Highlights in the Prophet’s Life 20 Mar. 1826: Tried and acquitted on fanciful charge of being a “disorderly person,” South Bainbridge, Chenango County, New York. New York law defined a disorderly person as, among other things, a vagrant or a seeker of “lost goods.” The Prophet had been accused of both: the first charge was false and was made simply to cause trouble; Joseph’s use of a seer stone to see things that others could not see with the naked eye brought the second charge. Those who brought the charges were apparently concerned that Joseph might bilk his employer, Josiah Stowell, out of some money. Mr. Stowell’s testimony clearly said this was not so and that he trusted Joseph Smith.
—Anonymous, "Highlights in the Prophet’s Life," Ensign (Jun 1994): 24. off-site
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 instruments for revelation. Cowdery was among those who believed in and used a divining rod.
The Lord recognized Oliver’s ability to use a rod: “thou hast another gift which is the gift of working with the rod.”9 Confirming the divinity of this gift, the revelation stated: “Behold there is no other power save God that can cause this thing of Nature to work in your hands for it is the work of God.” If Oliver desired, the revelation went on to say, the Lord would add the gift of translation to the revelatory gifts Oliver already possessed (D&C 8:8-11).
—Jeffrey G. Cannon, "Oliver Cowdery's Gift," Revelations in Context, history.lds.org. (December 15, 2012) off-site
"In a few places, however, Joseph Smith did intentionally add to the text to clarify a point. An illustration of this is the added words the son of in 1 Nephi 11:21, 32, and 13:40. The text would be correct with or without the additional words, but the addition helps the reader avoid misunderstanding." - George Horton, "Understanding Textual Changes in the Book of Mormon," Ensign (December 1983).
"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....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." -Boyd K. Packer, "We Believe All That God Has Revealed," Ensign (May 1974): 94.
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.
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]
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]
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)
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)
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
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
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:
"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
"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
"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.
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).
"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
"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
"...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
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
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
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
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
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
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
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
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
"The claim is made (in some anti-Mormon tabloids) that toward the end of his life, B. H. Roberts found insuperable difficulties with the Book of Mormon and even that he lost faith in it."
—Truman G. Madsen, "B. H. Roberts after Fifty Years: Still Witnessing for the Book of Mormon," Ensign (Dec 1983): 11. off-site
John L. Sorenson discussed a limited geographical model for the Book of Mormon in 1984:
A more complete listing of Church publications during the 20th century that reference plural marriage can be found elsewhere on the FairMormon wiki:
After God revealed the doctrine of plural marriage to Joseph Smith in 1831 and commanded him to live it, the Prophet, over a period of years, cautiously taught the doctrine to some close associates. Eventually, he and a small number of Church leaders entered into plural marriages in the early years of the Church. Those who practiced plural marriage at that time, both male and female, experienced a significant trial of their faith. The practice was so foreign to them that they needed and received personal inspiration from God to help them obey the commandment.
When the Saints moved west under the direction of Brigham Young, more Latter-day Saints entered into plural marriages.
—"Polygamy (Plural Marriage)," lds.org website.
This book deals with teachings of the Prophet Joseph Smith that have application to our day....This book also does not discuss plural marriage. The doctrines and principles relating to plural marriage were revealed to Joseph Smith as early as 1831. The Prophet taught the doctrine of plural marriage, and a number of such marriages were performed during his lifetime.
—The 2008-2009 lesson manual Teachings of Presidents of the Church: Joseph Smith, (2007), pages vii–xiii (emphasis added)
While working on the translation of the Bible in the early 1830s, the Prophet Joseph Smith became troubled by the fact that Abraham, Jacob, David, and other Old Testament leaders had more than one wife. The Prophet prayed for understanding and learned that at certain times, for specific purposes, following divinely given laws, plural marriage was approved and directed by God. Joseph Smith also learned that with divine approval, some Latter-day Saints would soon be chosen by priesthood authority to marry more than one wife. A number of Latter-day Saints practiced plural marriage in Nauvoo, but a public announcement of this doctrine and practice was not made until the August 1852 general conference in Salt Lake City. At that conference, Elder Orson Pratt, as directed by President Brigham Young, announced that the practice of a man having more than one wife was part of the Lord’s restitution of all things (see Acts 3:19–21).
—Our Heritage: A Brief History of the Church of Jesus Christ of Latter-day Saints (1996), 97
Her great trial came when the prophet revealed to Emma that they would be required to live the ancient law of Abraham—plural marriage. Emma suffered deeply hurt feelings because of it. While she agreed with this doctrine at times, at other times she opposed it. Years later, Emma is purported to have denied that any such doctrine was ever introduced by her husband.
—Gracia N. Jones, "My Great-Great-Grandmother, Emma Hale Smith," Ensign (Aug 1992): 30.(emphasis added)
The Prophet introduced several doctrines relating to the temple including the temple ceremonies and plural marriage, which some could not accept....
—William G. Hartley, “The Knight Family: Ever Faithful to the Prophet,” Ensign, Jan 1989, 43 off-site (emphasis added)
How a family accepts members who join it by marriage is, in some ways, analogous to how a Church accepts members who join it by baptism. The experiences of plural marriage make the analogy even closer....the Prophet Joseph Smith recorded a revelation to the Whitneys on plural marriage....The Whitneys gave their daughter into the system of plural marriage and received into their family other plural wives.
—D. Michael Quinn, “The Newel K. Whitney Family,” Ensign, Dec 1978, 42 off-site (emphasis added)
Starting during Joseph Smith’s own lifetime but limited to a few dozen families until its official announcement in 1852, plural marriage brought a powerful new challenge to the equanimity of Latter-day Saint family life...
—Davis Bitton, "Great-Grandfather’s Family," Ensign (Feb 1977): 48.(emphasis added)
The great prophet Elias, whom Joseph Fielding Smith says is Noah..., appeared and bestowed upon their heads the keys of the dispensation of Abraham, or in other words, as Elder Bruce R. McConkie says in Mormon Doctrine...the keys of celestial and plural marriage.
—Jerry C. Roundy, “The Greatness of Joseph Smith and His Remarkable Visions,” New Era, Dec 1973, 7 off-site (emphasis added)
"Did Joseph Smith Introduce Plural Marriage?," Improvement Era (November 1946):
Several approaches to eternal marriage may be made: Two living persons may be sealed to each other for time and eternity. A living man may be sealed for eternity to a dead woman; or a living woman to a dead man. Two dead persons may be sealed to each other. It is also possible, though the Church does not now permit it, to seal two living people for eternity only, with no association on earth.
Further, under a divine command to the Prophet Joseph Smith, it was possible for one man to be sealed to more than one woman for time and eternity. Thus came plural marriage among the Latter-day Saints. By another divine command, to Wilford Woodruff, a successor to Joseph Smith, this order of marriage was withdrawn in 1890. Since that time the Church has not sanctioned plural marriages. Anyone who enters into them now is married unlawfully, and is excommunicated from the Church.[14]
The first leaders that seem to have commented on it were John Widtsoe and Joseph Fielding Smith.
John Widtsoe wrote the following in 1946 in the Improvement Era magazine:
Zealous women, married or unmarried, loving the cause of the restored gospel, considered their condition in the here- after. Some of them asked that they might be sealed to the Prophet for eternity. They were not to be his wives on earth, in mortality, but only after death in the eternities. This came often to be spoken of as celestial marriage. Such marriages led to misunderstandings by those not of the Church, and unfamiliar with its doctrines. To them marriage meant only association on earth. Therefore any ceremony uniting a married woman, for example, to Joseph Smith for eternity seemed adulterous to such people. Yet, in any day, in our day, there may be women who prefer to spend eternity with another than their husband on earth. Such cases, if any, and they must have been few in number, gave enemies of the Church occasion to fan the flaming hatred against the Latter-day Saints. The full truth was not told. Enemies made the most of untruth. They found it difficult to believe that the Church rests on truth and virtue.[15]
Widtsoe's discussion there was republished in 1960 under the title Evidences and Reconciliations: one of the most popular apologetic and doctrinal books in the Church for many years after.[16]
The first mention of polyandry on the Church’s website seems to be in 2012.
A more full summary of discussion of the multiple The First Vision accounts can be found here:
Critics charge that the existence of multiple accounts of the First Vision has been hidden. A review of just some of the sources demonstrates that this is simply false:
On page 12 of this official publication, all known accounts of the First Vision were compared in an easy-to-understand chart, demonstrating that the author and the Church did not think they had anything to hide:
We now know of nine contemporary reports from the Prophet himself or from those who personally heard him relate his first vision: (1) the Prophet’s handwritten description in 1832, an attempt to start a manuscript history of the Church; (2) a Church secretary’s brief 1835 journal entry of Joseph talking with a visitor who called himself Joshua, the Jewish minister; (3) the 1838 history discussed above, published in 1842 and now in the Pearl of Great Price; (4) Orson Pratt’s publication, the first publicly disseminated, of the Prophet’s vision in his Interesting Account of Several Remarkable Visions, issued in 1840 in Edinburgh, Scotland; (5) Orson Hyde’s revision of Orson Pratt’s pamphlet, published in 1842 for German readers and adding some insights that may have come from his contact with Joseph Smith; (6) the Wentworth Letter, created in response to editor John Wentworth’s inquiry and published by Joseph Smith in 1842 in Times and Seasons; this account adapted parts of Orson Pratt’s pamphlet; (7) Levi Richards’s diary about Joseph Smith preaching in the summer of 1843 and repeating the Lord’s first message to him that no church was His; (8) a newspaper interview in the fall of 1843; (9) Alexander Neibaur’s 1844 journal entry of a conversation at the Prophet’s house.
Richard L. Anderson, "Joseph Smith’s Testimony of the First Vision," Ensign (April 1996). off-site
There are many more references to the pistol in Church publications.
Joseph and others drank wine at Carthage. This fact is presented without apology in Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:616. Volume 6 link:
Before the jailor came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more.
The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailor went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down. (emphasis added)
A more complete listing of publications can be found elsewhere on the wiki.
With that in mind, let me suggest two reasons why the Isaiah passages in the Book of Mormon are more like those in the King James Version than those in the Dead Sea Scrolls.
The problem giving birth to the multiple-authorship theory is the prophecies of Isaiah. For example, Isaiah identifies King Cyrus of Persia by name and indicates that Cyrus will set the Israelites free of Babylon. This event actually occurred many decades after Isaiah lived. To a person with a testimony of prophecy, such a pronouncement isn’t astonishing. But to a person who lacks that testimony, it’s impossible. Those who reject the existence of prophecy as we know it have no choice but to conclude that the book of Isaiah must have been written by more than one man.
Critics also question whether Isaiah was the author of the book that bears his name. One of the assumptions they make is that a prophet cannot foretell. Hence, since Isaiah named Cyrus as the future deliverer of the Jews from captivity (see Isa. 44:28; Isa. 45:1), critics assume that a later person, a “deutero,” or second, Isaiah—someone who lived after Cyrus—must have written this part of Isaiah in approximately 540 B.C. (See Encyclopedia Judaica, s .v. “Isaiah.”)For some readers, this issue casts doubt on the integrity of the Bible and on its value as an inspired authority. But those who believe the Book of Mormon know that prophets can prophesy. Christ’s name was known centuries before his birth (see 2 Ne. 10:3), and so was his mother Mary’s (see Mosiah 3:8). Joseph Smith was identified by name some 3500 years before he was born. (See 2 Ne. 3:15.) If one understands the role of a prophet, it’s not hard to believe that a prophet could have identified Cyrus by name two hundred years before he was born.
The Nephite copy of the book of Isaiah came to America in 600 B.C., several decades before so-called Deutero-Isaiah supposedly lived and wrote. And it includes quotes from both the “first-Isaiah” chapters (Isa. 1–39) and the “second-Isaiah” chapters (Isa. 40–66), giving credit to Isaiah for all. Book of Mormon prophets and the resurrected Lord Jesus Christ refer to the prophet Isaiah many times—as a man who wrote (see 1 Ne. 15:20), who spoke judgments (see 2 Ne. 25:6), who saw the premortal Messiah (see 2 Ne. 11:2), and who testified of future events (see Hel. 8:18–20).
After talking with Elder James E. Talmage and later with Elder Richard R. Lyman, he gathered, under assignment, three sets of material: (1) problems of language and anachronisms; (2) attempts to explain the Book of Mormon in terms of Joseph Smith’s environment or his imaginative mind, or both; and (3) comparison of certain passages in a manuscript by Ethan Smith entitled View of the Hebrews and the Book of Mormon. Out of this study grew a lengthy manuscript in three basic parts: a 140-page section entitled “Book of Mormon Difficulties”; a 285-page section entitled “A Book of Mormon Study”; and an 18-page document simply called “A Parallel.”
At school the following Monday, I spoke with a good friend, not a member of the Church. He said he had a list of 50 anachronisms in the Book of Mormon that demonstrated the book was a nineteenth-century invention. An anachronism refers to something that is chronologically out of place, a bit like saying Julius Caesar drove his SUV into Rome. Well, I told my friend that he was too late, for I had received a witness of the truth of the Book of Mormon. But I said to him, “Give me your list, and I will keep it.” I did keep that list, and over the years, as more research was done by various academics, one item after another dropped off the list. A few years ago when I was speaking to a group at Cornell University, I mentioned my list and noted that, after these many years, only one item remained. After my presentation a distinguished professor said to me, “You can remove your last item, for our studies indicate that it is not an anachronism.”
Dennis Largey (ed.) “Book of Mormon Reference Companion” (Salt Lake City: Deseret Book, 2003)
This book, published through Church owned Deseret Book, has an entry dedicated to anachronisms and discusses all different animals, plants, and other materials in the Book of Mormon in detail.
2015
Alleged Ticking Clocks
For many years critics argued that a ticking clock was to be found in the Book of Mormon because of its references to the use of cement by the ancient inhabitants of America. The following scripture is an example: "The people who went forth became exceedingly expert in the working of cement; therefore they did build houses of cement, in the which they did dwell" (Hel 3:7). Archaeologists were "certain" that cement was not invented until years after the recorded history of the Book of Mormon in the Americas. One critic alleged: There is zero archaeological evidence that any kind of cement existed in the Americas prior to modern times."
[. . .]
Another ticking clock was asserted soon after the Book of Mormon came forth from te printers. The existence of gold plates was hailed as ridiculous. Surely Joseph Smith knew the ancient civilizations recorded their histories on papyrus or parchments, not metal plates. All the evidence supported the critics; their argument seemed so convincing, so incontrovertible, so ironclad. Then time and truth began to work their magic. Discoveries of ancient metal plates began to unfold, and the critics' myth was shattered.[17]
Elder Tad R. Callister wrote the book and goes on to mention "and it came to pass" and "Alma" as a name that wasn't understood as male originally but then was found to be male years later.
From the entry on "Blacks" in Encyclopedia of Mormonism:
The reasons for these restrictions have not been revealed. Church leaders and members have explained them in different ways over time. Although several blacks were ordained to the priesthood in the 1830s, there is no evidence that Joseph Smith authorized new ordinations in the 1840s, and between 1847 and 1852 Church leaders maintained that blacks should be denied the priesthood because of their lineage. According to the book of Abraham (now part of the Pearl of Great Price), the descendants of Cain were to be denied the priesthood of God (Abr. 1:23-26). Some Latter-day Saints theorized that blacks would be restricted throughout mortality. As early as 1852, however, Brigham Young said that the "time will come when they will have the privilege of all we have the privilege of and more" (Brigham Young Papers, Church Archives, Feb. 5, 1852), and increasingly in the 1960s, Presidents of the Church taught that denial of entry to the priesthood was a current commandment of God, but would not prevent blacks from eventually possessing all eternal blessings.
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