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25 items that would allegedly "make the Church true" | A FAIR Analysis of: MormonThink A work by author: Anonymous
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Book of Mormon Difficulties (Part 1) |
"This image below was in the Oct 2006 issue of the Ensign which shows both Joseph Smith and Oliver Cowdery at the same table with the plates in full view of both of them, which is not what is generally taught in the Church."
One of the strangest attacks on the Church of Jesus Christ of Latter-day Saints is an assault on the Church's art. Now and again, one hears criticism about the representational images which the Church uses in lesson manuals and magazines to illustrate some of the foundational events of Church history.[1]
A common complaint is that Church materials usually show Joseph translating the Book of Mormon by looking at the golden plates, such as in the photo shown here.
Here critics charge a clear case of duplicity—Oliver Cowdery and Joseph Smith are shown translating the Book of Mormon.
But as the critics point out, there are potential historical errors in this image:
The reality is that the translation process, for the most part, is represented by this image:
Anthony Sweat explains more about the history of artistic depictions of the Book of Mormon translation in this presentation given at the 2020 FAIR Conference
It is claimed by some that the Church knowingly "lies" or distorts the historical record in its artwork in order to whitewash the past, or for propaganda purposes. [3] For example, some Church sanctioned artwork shows Joseph and Oliver sitting at a table while translating with the plate in the open between them. Daniel C. Peterson provides some examples of how Church art often does not reflect reality, and how this is not evidence of deliberate lying or distortion on the part of the Church:
Look at this famous picture....Now that’s Samuel the Lamanite on a Nephite wall. Are any walls like that described in the Book of Mormon? No. You have these simple things, and they’re considered quite a technical innovation at the time of Moroni, where he digs a trench, piles the mud up, puts a palisade of logs along the top. That’s it. They’re pretty low tech. There’s nothing like this. This is Cuzco or something. But this is hundreds of years after the Book of Mormon and probably nowhere near the Book of Mormon area, and, you know, and you’ve heard me say it before, after Samuel jumps off this Nephite wall you never hear about him again. The obvious reason is....he’s dead. He couldn’t survive that jump. But again, do you draw your understanding of the Book of Mormon from that image? Or, do you draw it from what the book actually says?[4]
The implication is that the Church's artistic department and/or artists are merely tools in a propaganda campaign meant to subtly and quietly obscure Church history. The suggestion is that the Church trying to "hide" how Joseph really translated the plates.
On the contrary, 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,[5] and Elder Russell M. Nelson quoted David Whitmer's account to new mission presidents in 1992.[6]
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)[7] and returns somewhat to the matter in Comprehensive History of the Church (1912).[8] Other Church sources to discuss this include The Improvement Era (1939),[9] BYU Studies (1984, 1990)[10] the Journal of Book of Mormon Studies (1993),[11] and the FARMS Review (1994).[12] LDS authors Joseph Fielding McConkie and Craig J. Ostler also mentioned the matter in 2000.[13]
Elder Neal A. Maxwell went so far as to use Joseph's hat as a parable; this is hardly the act of someone trying to "hide the truth":
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.[14]
Those who criticize the Church based on its artwork should perhaps take Elder Maxwell's caution to heart.
From Anthony Sweat’s essay “The Gift and Power of Art”:
When I asked Walter Rane about creating an image of the translation with Joseph looking into a hat, he surprised me by telling me that the Church had actually talked to him a few times in the past about producing an image like that but that the projects fell by the wayside as other matters became more pressing. Note how Walter refers to the language of art as to why he never created the image:At least twice I have been approached by the Church to do that scene [Joseph translating using the hat]. I get into it. When I do the draw- ings I think, “This is going to look really strange to people.” Culturally from our vantage point 200 years later it just looks odd. It probably won’t communicate what the Church wants to communicate. Instead of a person being inspired to translate ancient records it will just be, “What’s going on there?” It will divert people’s attention. In both of those cases I remember being interested and intrigued when the commission was changed (often they [the Church] will just throw out ideas that disappear, not deliberately) but I thought just maybe I should still do it [the image of Joseph translating using the hat]. But some things just don’t work visually. It’s true of a lot of stories in the scriptures. That’s why we see some of the same things being done over and over and not others; some just don’t work visually.[15]
Anthony Sweat explains more about the history of artistic depictions of the Book of Mormon translation in this presentation given at the 2020 FAIR Conference
Why, then, does the art not match details which have been repeatedly spelled out in LDS publications?
The simplest answer may be that artists simply don't always get such matters right. The critics' caricature to the contrary, not every aspect of such things is "correlated." Robert J. Matthews of BYU was interviewed by the Journal of Book of Mormon Studies, and described the difficulties in getting art "right":
JBMS: Do you think there are things that artists could do in portraying the Book of Mormon?
RJM: Possibly. To me it would be particularly helpful if they could illustrate what scholars have done. When I was on the Correlation Committee [of the Church of Jesus Christ of Latter-day Saints], there were groups producing scripture films. They would send to us for approval the text of the words that were to be spoken. We would read the text and decide whether we liked it or not. They would never send us the artwork for clearance. But when you see the artwork, that makes all the difference in the world. It was always too late then. I decided at that point that it is so difficult to create a motion picture, or any illustration, and not convey more than should be conveyed. If you paint a man or woman, they have to have clothes on. And the minute you paint that clothing, you have said something either right or wrong. It would be a marvelous help if there were artists who could illustrate things that researchers and archaeologists had discovered…
I think people get the main thrust. But sometimes there are things that shouldn't be in pictures because we don't know how to accurately depict them…I think that unwittingly we might make mistakes if we illustrate children's materials based only on the text of the Book of Mormon.[16]
Modern audiences—especially those looking to find fault—have, in a sense, been spoiled by photography. We are accustomed to having images describe how things "really" were. We would be outraged if someone doctored a photo to change its content. This largely unconscious tendency may lead us to expect too much of artists, whose gifts and talents may lie in areas unrelated to textual criticism and the fine details of Church history.
Even this does not tell the whole story. "Every artist," said Henry Ward Beecher, "dips his brush in his own soul, and paints his own nature into his pictures."[17] This is perhaps nowhere more true than in religious art, where the goal is not so much to convey facts or historical detail, as it is to convey a religious message and sentiment. A picture often is worth a thousand words, and artists often seek to have their audience identify personally with the subject. The goal of religious art is not to alienate the viewer, but to draw him or her in.
The critics would benefit from even a cursory tour through religious art. Let us consider, for example, one of the most well-known stories in Christendom: the Nativity of Christ. How have religious artists portrayed this scene?
As the director of Catholic schools in Yaounde, Cameroon argues:
It is urgent and necessary for us to proclaim and to express the message, the life and the whole person of Jesus-Christ in an African artistic language…Many people of different cultures have done it before us and will do it in the future, without betraying the historical Christ, from whom all authentic Christianity arises. We must not restrict ourselves to the historical and cultural forms of a particular people or period.[18]
The goal of religious art is primarily to convey a message. It uses the historical reality of religious events as a means, not an end.
Religious art—in all traditions—is intended, above all, to draw the worshipper into a separate world, where mundane things and events become charged with eternal import. Some dictated words or a baby in a stable become more real, more vital when they are connected recognizably to one's own world, time, and place.
This cannot happen, however, if the image's novelty provides too much of a challenge to the viewer's culture or expectations. Thus, the presentation of a more accurate view of the translation using either the Nephite interpreters (sometimes referred to as "spectacles") or the stone and the hat, automatically raises feelings among people in 21st Century culture that the translation process was strange. This type of activity is viewed with much less approval in our modern culture.
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Notes
"When Joseph was asked how exactly he translated the Book of Mormon, he never gave any details, he only said that he did it by the "gift and power of God." In a general conference of the Church in October 1831, in Orange, Ohio, Hyrum Smith asked his brother, Joseph, to give details of the BOM translation method. Joseph replied that "it was not expedient for him to tell more than had already been told about the coming forth of the Book of Mormon, and it was not well that any greater details be provided.""
Jump to details:
"Most LDS are somewhat aware that Joseph Smith did some treasure seeking in his younger days. A following statement is sometimes quoted in church. This comes from Teachings of the Prophet Joseph Smith, p.120: "Q: 'Was Joseph Smith not a money digger?' 'Yes, but it was not a very profitable job for him, as he only got fourteen dollars a month for it.'" This is usually the only thing said at church regarding his treasure-seeking past.
....
What is particularly noteworthy about this incident is the timing of the charges. These documents indicate that Joseph was involved in treasure seeking with a seer stone for profit after he received the First Vision but before he translated the Book of Mormon. How likely is it that the chosen prophet of the restoration would engage in such activities after conversing with Heavenly Father and Jesus Christ as well as the Angel Moroni? Would he really be doing such activities a year before he dug up the golden plates, after he had met with the angel Moroni for each of the prior three years?"
Joseph Smith/Money digging/Was this a blot on his character
"In March 1826, the twenty-year-old Joseph Smith was arrested and brought before South Bainbridge justice of the peace Albert Neely under the charge of being a "disorderly person and an impostor." This event stemmed from his employment as a treasure seer (or scryer) for Josiah Stowell and others the previous five months. Joseph was employed by Josiah Stowel to find hidden treasures in the ground by gazing into a stone. He led his employer to believe that he could find buried treasure by looking into a stone placed in a hat. Joseph paid $2.68 for the offense. The judge may have let him go if he agreed to leave the state because of his age."
Life and Character |
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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
In 1825 Josiah Stowel sought out the young Joseph Smith, who had a reputation for being able to use his seer stone to locate lost objects, to help him to locate an ancient silver mine. After a few weeks of work, Joseph persuaded Stowel to give up the effort. In 1826, some of Stowel's relatives brought Joseph to court and accused him of "glasslooking" and being a "disorderly person." Several witnesses testified at the hearing.
Joseph was ultimately released without being fined and had no punishment imposed upon him. Years later, a bill from the judge was discovered which billed for court services.
Gordon Madsen summarized:
"The evidence thus far available about the 1826 trial before Justice Neely leads to the inescapable conclusion that Joseph Smith was acquitted." [1]
A review of all the relevant documents demonstrates that:
It was likely that the court hearing was initiated not so much from a concern about Joseph being a money digger, as concern that Joseph was having an influence on Josiah Stowel. Josiah Stowel was one of the first believers in Joseph Smith. His nephew was probably very concerned about that and was anxious to disrupt their relationship if possible. He did not succeed. The court hearing failed in its purpose, and was only resurrected decades later to accuse Joseph Smith of different crimes to a different people and culture.
Understanding the context of the case removes any threat it may have posed to Joseph's prophetic integrity.
In the spring of 1825 Josiah Stowell visited with Joseph Smith "on account of having heard that he possessed certain keys, by which he could discern things invisible to the natural eye." [2] Josiah Stowell wanted Joseph to help him in his quest to find treasure in an ancient silver mine. Joseph was reluctant, but Stowell persuaded Joseph to come by offering high wages. According to trial documents, Stowell says Joseph, using a seer stone, "Looked through stone and described Josiah Stowell's house and out houses, while at Palmyra at Sampson Stowell's correctly, that he had told about a painted tree with a man's hand painted upon it by means of said stone." [3]
Joseph and his father traveled to southern New York in November of 1825. This was after the crops were harvested and Joseph had finished his visit to the Hill Cumorah that year. They participated with Stowell and the company of workers in digging for the mine for less than a month. Finally Joseph persuaded him to stop. "After laboring for the old gentleman about a month, without success, Joseph prevailed upon him to cease his operations." [4]
Joseph continued to work in the area for Stowell and others. He boarded at the home of Isaac Hale and met Emma Hale, who was one "treasure" he got out of the enterprise.
In March of the next year, Stowell's sons or nephew (depending on which account you follow) brought charges against Joseph and he was taken before Justice Neely. The supposed trial record came from Miss Pearsall. "The record of the examination was torn from Neely's docket book by his niece, Emily Persall, and taken to Utah when she went to serve as a missionary under Episcopalian bishop Daniel S. Tuttle." [5] This will be identified as the Pearsall account although Neely possessed it after her death. It is interesting that the first published version of this record didn't appear until after Miss Pearsall had died.
William D. Purple took notes at the trial and tells us, "In February, 1826, the sons of Mr. Stowell, ...were greatly incensed against Smith, ...saw that the youthful seer had unlimited control over the illusions of their sire... They caused the arrest of Smith as a vagrant, without visible means of livelihood." [6]
Whereas the Pearsall account says: "Warrant issued upon oath of Peter G. Bridgman, [Josiah Stowell's nephew] who informed that one Joseph Smith of Bainbridge was a disorderly person and an imposter...brought before court March 20, 1826" [7]
So, we have what has been called "The 1826 Trial of Joseph Smith", even though the records show that this wasn't actually a trial. For many years LDS scholars Francis Kirkham, Hugh Nibley and others expressed serious doubts that such a trial had even taken place.
The court did not assess a fine against Joseph. There were bills made out by Judge Neely and Constable DeZeng, but these were for costs. Those bills were directed to the County for payment of witnesses, etc., not to Joseph.
Ensign (June 1994):
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. [8]
Hugh Nibley had serious doubts as to whether or not Joseph Smith was actually brought to trial in 1826, and he felt that the only real trial was in 1830. For the most part, Nibley felt that the "court record" didn't seem to be correct. The following quote is taken from Nibley's book "The Myth Makers:"
"if this court record is authentic it is the most damning evidence in existence against Joseph Smith."
It was easy to cast doubt on the reality of the 1826 hearing until the bills from Judge Albert Neely and Constable Philip De Zeng were found in 1971. These documents were removed from their purported site of discovery by Dr. Wesley Walters, a well-known anti-Mormon author.
Walters wrote, "Because the two 1826 bills had not only suffered from dampness, but had severe water damage as well, Mr. Poffarl hand-carried the documents to the Yale University's Beinecke Library, which has one of the best document preservation centers in the country." [9] The problem with this action is, once you have removed a document from a historical setting and then try to restore it to the same setting, you can't prove that you have not altered the document.
The actions of Walters and Poffarl compromised the documents. By having the documents removed and only returned under threat of a lawsuit by the County, it opened the possibility that they could be forged documents. They are generally considered to be authentic.
Since Wesley Walters has found some bills related to the trial, the critics now claim that the case is proven and that Nibley has proven their case for them. Nothing is further from the truth. First of all you need to look at the whole quote. Nibley was chastising Tuttle for not actually using the trial record that he had. He was questioning why he would do that if it was so important.
"You knew its immense value as a weapon against Joseph Smith if its authenticity could be established. And the only way to establish authenticity was to get hold of the record book from which the pages had been purportedly torn. After all, you had only Miss Pearsall's word for it that the book ever existed. Why didn't you immediately send he back to find the book or make every effort to get hold of I? Why didn't you "unearth" it, as they later said you did? . . . The authenticity of the record still rests entirely on the confidential testimony of Miss Pearsall to the Bishop. And who was Miss Pearsall? A zealous old maid, apparently: "a woman helper in our mission," who lived right in the Tuttle home and would do anything to assist her superior. The picture I get is that of a gossipy old housekeeper. If this court record is authentic, it is the most damning evidence in existence against Joseph Smith. Why, then, [speaking to Tuttle] was it not republished in your article in the Schaff-Herzog Encyclopedia of Religious Knowledge after 1891? . . . in 1906 Bishop Tuttle published his Reminiscences of a Missionary Bishop in which he blasts the Mormons as hotly as ever. . . yet in the final summary of his life's experiences he never mentions the story of the court record - his one claim to immortal fame and the gratitude of the human race if it were true!" (Nibley "The Myth Makers", 246)
The Pearsall account, which has never been produced, claims that the defendant was found guilty. The real point at issue is not whether or not there was a trial, but whether or not a record existed proving Joseph guilty of deceit. A document proving such guilt has not been found.
Critics of Joseph Smith's time ignored the 1826 court hearing:
The attraction of this event for a later generation of critics, however, lies in the fact that:
Many people of the 1800s did not see any differences between what later generations would label as "magic" and religiously-driven activities recorded in the Bible—such as Joseph's silver cup (see Genesis 44:2,5) in which 'he divineth' (which was also practiced by the surrounding pagans and referred to as hydromancy),[10] or the rod of Aaron and its divinely-driven power (Exodus 7:9-12).
The Bible records that Jacob used rods to cause Laban's cattle to produce spotted, and speckled offspring (see Genesis 30:37-39) — one can only imagine what the critics would say should Joseph Smith have attempted such a thing!
In Joseph Smith's own day other Christian leaders were involved in practices which today's critics would call 'occultic.' Quinn, for instance, observes that in "1825, a Massachusetts magazine noted with approval that a local clergyman used a forked divining rod.... Similarly, a Methodist minister wrote twenty-three years later that a fellow clergymen in New Jersey had used a divining rod up to the 1830s to locate buried treasure and the 'spirits [that] keep guard over buried coin'...." [11]
It is important to realize that every statement about "magic" or the "occult" by LDS authors is a negative one. Joseph and his contemporaries would likely have shocked and dismayed to be charged with practicing "magic." For them, such beliefs were simply how the world worked. Someone might make use of a compass without understanding the principles of magnetism. This mysterious, but apparently effective, device was useful even if its underlying mechanism was not understood. In a similar way, activities of the early 1800s or Biblical times which later generations would view skeptically were simply thought of as part of how the world worked.
But, it is a huge leap from this realization to charging that Joseph and his followers believed they were drawing power from anything but a divine or proper source.
We have five records of the 1826 hearing. These were published in eight documents.
1. Apr. 9, 1831 - A W. Benton in Evangelical Magazine and Gospel Advocate
2.Oct. 1835 - Oliver Cowdery in Latter-day Saints Messenger and Advocate
3.1842 letter from Joel K. Noble (not published until 1977)
4.Record torn from Judge Neely docket book by Miss Emily Pearsall (niece)
5. May 3, 1877 - W. D. Purple Chenango Union
It may be that Purple saw the publication in the Eclectic Magazine and that is why he published his account a few years later. There are no complete overlaps in the accounts; we will look at the similarities and differences.
Finally, we have the bills by Judge Neely and Constable Da Zeng which provide some additional useful details.
We don't have the actual record that Miss Pearsall had, but the claimed trail of events leads as follows:
It will be noticed with interest, that although Bishop Tuttle and others had access to the Pearsall account for several years it was not published until after her death. That combined with the fact that the torn leaves were never allowed to be examined, would cast some doubt on the completeness or accuracy of that which was published.
We know that the supposed "court record" obtained by Miss Pearsall can't be a court record at all.
This is the reason that the people stated for why they were putting forth this information.
Unsurprisingly, those who provided these accounts had an agenda. We are not looking at an event through the eyes of an unbiased observer, and most of that bias is directed against Joseph Smith.
If we look at the individuals bringing the charges, we have the following: Benton (1831): The Public Cowdery (1835): very officious person Noble (1842): Civil authority Marshall (1873): Peter G. Bridgman Purple (1877): sons of Mr. Stowell Tuttle (1883): Peter G. Bridgman Judge Neely: The Public
Note that the agreement of Marshall and Tuttle is misleading because they are essentially quoting the same source.
Whether it was Josiah Stowell's sons or his nephew Peter G. Bridgman, it seems to be close family members. We don't know why Peter G. Bridgman brought the charges, but it could easily have been because he was worried that his uncle was accepting Joseph Smith in his religious claims. Josiah did join the church organized by Joseph Smith and stayed faithful his whole life. As for Peter Bridgman, "Within a month after the trial he was licensed as an exhorter by the Methodists and within three years had helped establish the West Bainbridge Methodist Church. Upon his death in 1872 his fellow ministers characterized him as 'an ardent Methodist and any attack upon either the doctrines or the polity of the Methodist Episcopal Church, within his field of labor, was sure to be repelled by him with a vigorous hand." [12]
Is it possible that the trial of Joseph Smith was just one of his first attempts to apply a "vigorous hand?"
The charge is listed in the various accounts as:
Hugh Nibley indicated how it would be strange that he could be charged without visible means of livelihood, since he was being employed by Stowell and others.
The portion of the statute that would seem to apply was enacted by New York in 1813.
...all persons who not having wherewith to maintain themselves, live idle without employment, and also all persons who go about from door to door, or place themselves in the streets, highways or passages, to beg in the cities or towns where they respectively dwell, and all jugglers, and all persons pretending to have skill in physiognomy, palmistry, or like crafty science, or pretending to tell fortunes, or to discover where lost goods may be found; ... shall be deemed and adjudged disorderly persons.
What is a juggler? It used to be that a person skilled in sleight of hand was called a juggler, whereas today we would call them a "sleight of hand magician." Thus, a "juggler" was a con man; someone using his 'stage magic' talents to defraud. [13]
But what if you weren't pretending to discover lost goods? What if you actually had a gift where you "could discern things invisible to the natural eye" Could you then be judged guilty of this statute?
As far as the number of witnesses we have the following:
What is particularly interesting here is that Tuttle and Marshall are supposedly quoting from the same document. Marshall only quotes 5 witnesses, but at the end, the charges are listed for seven witnesses. The fee was 12-1/2 cents per witness. Eighty-seven and ½ cents divided by twelve ½ cents per witness, gives us seven witnesses. By combining the Purple and Pearsall accounts we can arrive at seven witnesses, and also a motive for not including all the witnesses or letting the record be examined. It is unknown why the constable would have listed twelve witnesses, unless that is the number he summoned to the proceedings. Seven would seem to be the correct number of those that testified.
Purple does add a witness that hadn't been included by Marshall or Tuttle: Joseph Smith, Sr. Maybe they didn't want to include the testimony of Joseph's father because his testimony was more religious in nature. He spoke of Joseph's "wonderful triumphs as a seer", that "both he and his son were mortified that this wonderful power which God had so miraculously given him should be used only in search of filthy lucre," and "he trusted that the Son of Righteousness would some day illumine the heart of the boy, and enable him to see His will concerning him." It is easy to see why this testimony wouldn't be included in a record where you are trying to show that Joseph Smith was a person trying to acquire work as a money digger. Which might be the reason the Tuttle and Marshall omitted the Joseph Smith Sr. testimony.
Noble's statement is hearsay, since there is no evidence that he actually attended this trial. Furthermore, his statement and Benton's statement can't be taken as an indication that Joseph was judged guilty. For example, in Joseph's 1830 trial he was acquitted. The court said that they "find nothing to condemn you, and therefore you are discharged." Then Mr Reid testifies, "They then proceeded to reprimand him severely, not because anything derogatory to his character in any shape had been proven against him by the host of witnesses that had testified during the trial." [14]
The verdict indicated by Marshall and Tuttle is questionable. It seems to be appended as an afterthought. Throughout the document Joseph is referred to as the "prisoner", then after the last testimony, we have one sentence in which he is named a defendant, "And thereupon the Court finds the defendant guilty." Here we have suddenly a declaratory statement that is completely out of character with the rest of the Pearsall document. Also, if this were actually a trial, Joseph wouldn't have testified against himself as the first witness.
Wesley P. Walters has demonstrated that this is not a trial. The Constable's charges of "19 cents attached to the mittimus marks it as the pre-trial 'commitment for want of bail' ...and not the post-trial 'warrant of commitment, on conviction, twenty-five cents." [15]
In the Tanners' anti-Mormon Salt Lake City Messenger, they stated, "Wesley P. Walters had convincingly demonstrated to us that we were dealing with 'an examination.' In a New Conductor Generalis, 1819, page 142, we learn that in an 'examination' the accused is not put under oath but that the witnesses are'" [16]
In all cases but one the witnesses were "sworn", whereas Joseph was examined. Judge Neeley's charges actually uses that precise terminology, "in examination of above cause". Therefore, since this wasn't a trial, one cannot have a guilty verdict.
Stowell joined the Church in 1830, and died in full fellowship, planning to join the Saints "in Zion."[17]
There are only three testimonies that are duplicated in both the Purple and Pearsall accounts. They are Joseph Smith, Josiah Stowel and Jonathan Thompson. In the Purple account Thompson said that he could not remember finding anything of value. He stated that Joseph claimed there was a treasure protected by sacrifice and that they had to be armed by fasting and prayer. They struck the treasure with a shovel. One man placed his hand on the treasure, but it gradually sunk out of reach. Joseph believed there was a lack of faith or devotion that caused the failure. They talked about getting the blood from a lamb and sprinkling it around.
Interestingly, the same witness in the Pearsall record says that Joseph indicated where the treasure was. He looked in the hat and told them how it was situated. An Indian had been killed and buried with the treasure. So this detail matches with the Purple account. The treasure kept settling away. Then Joseph talked about salt that could be found in Bainbridge and described money that Thompson had lost 16 years ago. Joseph described the man that had taken it and what happened to the money. There is nothing mentioned about sacrificing sheep or not having sufficient faith and so forth. The Pearsall record is supposedly a more complete written record, but it doesn't have the bleeding sheep, or fasting and prayer that characterizes the Purple account.
One biographical encyclopedia noted:
Josiah Stowell (sometimes spelled Stoal) was born in Winchester, New Hampshire, 22 March 1770, and later resided at his farm on the Susquehanna River, about 3.2 miles southwest of the village of South Bainbridge (now Afton). This village was part of the township of Bainbridge (now Afton), Chenango County, New York. In October 1825 Stowell was engaged in digging for reported Spanish treasure in the Ouaquaga (Ouaquagua) Mountains of Harmony, Susquehanna County, Pennsylvania. Hearing that Joseph Smith Jr. of Manchester, Ontario County, New York, had the ability to "discern things invisible to the natural eye," Mr. Stowell visited Joseph and employed him.
The men lodged at the home of Isaac Hale in Harmony. According to Hale, they dug from early November to about 17 November 1825, when successive failures caused them to withdraw to the Stowell farm. While at the Hale home, Joseph Smith had met Isaac's daughter, Emma. He continued to court her while he was employed in New York by Josiah Stowell and Joseph Knight Sr. After Joseph and Emma were married at South Bainbridge on 18 January 1827, Stowell gave the newlyweds a ride to Manchester, where they resided with Joseph's parents.
Stowell and Knight were both houseguests of the Smiths at Manchester on 21-22 September 1827, when Joseph Smith went to the Hill Cumorah and obtained the gold plates from Moroni. Stowell joined the Church in 1830 but did not go west with the Saints when they moved to Ohio in 1831. Josiah Stowell continued to express his belief in the Prophet and the Book of Mormon as indicated in a letter written by his son, Josiah Stowell Jr., to John S. Fullmer in February 1843. He also dictated a letter to the Prophet in Nauvoo on 19 December 1843 and told him of his desire "to come to Zion the next season"; however, conditions prevented his doing so. Josiah Stowell died in Smithboro, Tioga County, New York, on May 12, 1844. He is buried in the Smithboro Cemetery.[18]
Claims that Joseph was a "juggler," or "conjurer" were a common 19th century method of dismissing his prophetic claims via ad hominem. Modern-day claims about him being found to be a "con man" are simply the same attack with updated language, usually bolstered by a misunderstanding or misrepresentation of Joseph's 1826 court hearing.
Joseph's tendency to assume the best of others, even to his own repeated detriment, also argues for his sincerity. One might legitimately claim that Joseph was mistaken about his prophetic claims, but it will not do to claim that he was cynically, knowingly deceiving others for his own gain.
Claims about Joseph being found guilty of being a "con man" in court usually revolve around either a misunderstanding or misrepresentation of Joseph's 1826 court hearing:
Main article: | 1826 trial for "glasslooking" |
Brant Gardner noted:
One very subtle but very important aspect of all of the dealings of the village seers is their relationship with their clients. The true cunning men and wise women were fixtures in the community. They received clients; they did not seek them out. In the cases reported about Sally Chase, her clients came to her. We have four descriptions of Joseph as this kind of village seer; and in each case, the client came to him with his problem....[T]hose who were searching for treasure invited the adept, but the cunning man or wise woman did not actively seek their employ.[19]
When Joseph's career is examined more broadly, there are other factors which argue for his sincerity. Arguably one character trait which gave Joseph repeated trouble was his willingness to trust others and give them the benefit of the doubt. His striking ability to accept people at face value, never doubting that their motives were as pure as his own, has many exemplars. The case of W.W. Phelps is one.
Phelps had betrayed Joseph and the Church during the Missouri persecutions, and contributed to Joseph's confinement in Liberty Jail. His signature was on the petition that resulted in the extermination order which led to the Saints' murder and dispossession. After receiving a penitent letter from Phelps, Joseph quickly responded
I must say that it is with no ordinary feelings I endeavor to write a few lines to you… I am rejoiced at the privilege granted me… when we read your letter—truly our hearts were melted into tenderness and compassion when we ascertained your resolves… It is true, that we have suffered much in consequence of your behavior… we say it is your privilege to be delivered from the powers of the adversary, be brought into the liberty of God's dear children, and again take your stand among the Saints of the Most High, and by diligence, humility, and love unfeigned, commend yourself to our God, and your God, and to the Church of Jesus Christ…
Believing your confession to be real, and your repentance genuine, I shall be happy once again to give you the right hand of fellowship, and rejoice over the returning prodigal…
"Come on, dear brother, since the war is past, For friends at first, are friends again at last."[20]
So it was that Joseph, while willing to do almost anything―from taking up arms, to petitioning presidents, to launching a campaign of disinformation―to protect the revealed Restoration and the Latter-day Saints, repeatedly opened himself to abuse and worse because of his apparent inability or unwillingness to think the worst of someone in advance of the evidence. Joseph assumed that all men were as purely motivated as he was. "It takes a con to know a con," and Joseph wasn’t a con.[21] If he had been cynically exploiting others, he would have tended to ascribe his own base motives of deception and taking advantage to others, and probably would have been more cautious. But, he did not. Elder B.H. Roberts, a seventy and historian, noted years later that:
[Joseph Smith had] a too implicit trust in [men's] protestations of repentance when overtaken in their sins; a too great tenacity in friendship for men he had once taken into his confidence after they had been proven unworthy of the friendship.…[22]
A prime example of this phenomenon is the case of John C. Bennett. Soon after Bennett's baptism in Nauvoo, Joseph received a letter reporting Bennett's abandonment of wife and children. Joseph knew from personal experience that "it is no uncommon thing for good men to be evil spoken against,"[23] and did nothing precipitous. The accusations against Bennett gained credence when Joseph learned of his attempts to persuade a young woman "that he intended to marry her." Joseph dispatched Hyrum Smith and William Law to make inquiries, and in early July 1841 he learned that Bennett had a wife and children living in the east. Non-LDS sources confirmed Bennett's infidelity: one noted that he "heard it from almost every person in town that [his wife] left him in consequence of his ill treatment of her home and his intimacy with other women." Another source reported that Bennett's wife "declared that she could no longer live with him…it would be the seventh family that he had parted during their union."[24]
When confronted with the evidence privately, Bennett confessed and promised to reform. He did not, though Joseph did not make his sins public until nearly a year later.[25]
See also: | John C. Bennett |
Other examples of misplaced trust include George M. Hinckle, who sold Joseph out to the Missouri militia (resulting in his near-execution and his imprisonment in Liberty Jail) and William Law, who would help publish the Nauvoo Expositor, a newspaper which called for Joseph's death and contributed to the martyrdom.
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Early works that label Joseph a "juggler" or "conjurer"
Later works that use the modern terms "con man," "confidence man," or "con game"
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Critical sources |
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Notes
"Critic's Comment: Joseph never found any treasure for the men that hired him to find treasure using his seer stones. However, he was able to convince them he had the ability by describing things on Josiah Stowel's property such as his house, outhouses and a painted tree. Obviously, he could have found out about these things without having special abilities. Also, it's very easy to plant a tail feather to prove he could 'see' distant things in his stone. When it came to treasure, he would always seem to have an excuse as to why they couldn't find the treasure even though he saw it in his stone. Often Joseph would say that the treasure kept sinking further into the ground as they dug or that the spirits of dead Indians were guarding the treasure and wouldn't let anyone have it."
"Although Moroni is commonly believed to have instructed young Joseph on where the plates were in Hill Cumorah, there is evidence that he found the plates using a seer stone that he had previously used for treasure-seeking.....Critic's comment: It is troublesome that a common stone found some 24 feet beneath the ground on Mr. Chase's property had the exact same seering ability as the sacred Urim and Thummim that was preserved in a stone box for 1,500 years. If the stones were so common, why the need to preserve the Urim and Thummim? Why punish Joseph with taking away the Urim and Thummim when he all along had a seer stone capable of the same function? Had the seer stone Joseph used been given to him by an angel, or had directed him to this stone, then this would make more sense. However, there is nothing to indicate why the stone found on Mr. Chase's property had the same ability as the sacred Urim and Thummim."
Jump to details:
"Critic's Comment: Why doesn't the Church openly talk about this stone today? How many members know about it? This is the stone Joseph put in a hat and looked at to bring forth the Book of Mormon! In 2006, the LDS Church had a special display at their Church Museum of different Joseph Smith artifacts. They had a mock-up of the gold plates but they chose not to display any of Joseph Smith's seer stones. Since one of these stones was used to translate all of the published Book of Mormon, one wonders why it wasn't included in the display. There is no prohibition known to not show these stones. In fact, several authors and historians have seen the stones in the Church's vaults. Is there something embarrassing about having the Book of Mormon translated through the use of this stone?"
Jump to details:
"Many LDS defenders say that the Urim and Thummim, or seer stone, was used by Joseph Smith to primarily translate the Book of Mormon and for a few revelations, but that it was not needed later on.....The Urim and Thummim and seer stones weren't just temporary devices Joseph Smith used to translate the Book of Mormon, but rather something of eternal significance—so important that everyone who makes it to the Celestial Kingdom will receive one. Critic's comments: If seer stones, whether in the form of the Urim and Thummim or a peepstone, are so important that perfect, celestial beings would receive one, why did Joseph say they were only for beginners? Traditionally, do verses 10 and 11 mention two separate white stones, one that becomes a personal Urim and Thummim and one that has a new name written on it? Or is it just one stone? Why is something so important as personal Urim and Thummims and seer stones so rarely talked about openly at church when it's plainly in our modern-day scriptures?"
One critic of the Church asks regarding the "white stone" mentioned in D&C 130:
If seer stones, whether in the form of the Urim and Thummim or a peepstone, are so important that perfect, celestial beings would receive one, why did Joseph say they were only for beginners?[1]
The "white stone" mentioned here involves things which are held private and sacred: it ties into LDS temple practice, which FairMormon and other believing members will not discuss in a public forum. So, part of the reason this is not discussed in more detail is because it involves temple doctrines. Those who attend the temple can reflect upon these passages and realize that they play a large role in LDS temple worship.
Orson Pratt, who watched the New Testament revision (JST) and wondered why the use of seer stones/interpreters (as with the Book of Mormon) was not continued reported:
While this thought passed through the speaker's mind, Joseph, as if he read his thoughts, looked up and explained that the Lord gave him the Urim and Thummim when he was inexperienced in the Spirit of inspiration. But now he had advanced so far that he understood the operations of that Spirit and did not need the assistance of that instrument. [2]
"The 10th president of the church, Joseph Fielding Smith, said the following:While the statement has been made by some writers that the Prophet JS used a seerstone part of the time in his translating of the record, and information points to the fact that he did have in his possession such a stone, yet there is no authentic statement in the history of the church which states that the use of such a stone was made in that translation. The information is all hearsay, and personally, I do not believe that the stone was used for this purpose. It hardly seems reasonable to suppose that the prophet would substitute something evidently inferior [to the U&T] under these circumstances. It may have been so, but it is so easy for a story of this kind to be circulated due to the fact that the prophet did possess a seerstone, which he may have used for some other purposes. Doctrines of Salvation vol.3 pg 225-226
So apparently even the 10th president of the Church thinks that using a stone to translate the Book of Mormon with "hardly seems reasonable.""
Joseph Fielding Smith said the following:
While the statement has been made by some writers that the Prophet Joseph Smith used a seer stone part of the time in his translating of the record, and information points to the fact that he did have in his possession such a stone, yet there is no authentic statement in the history of the Church which states that the use of such a stone was made in that translation. The information is all hearsay, and personally, I do not believe that this stone was used for this purpose. The reason I give for this conclusion is found in the statement of the Lord to the Brother of Jared as recorded in Ether 3:22–24. These stones, the Urim and Thummim which were given to the Brother of Jared, were preserved for this very purpose of translating the record, both of the Jaredites and the Nephites. Then again the Prophet was impressed by Moroni with the fact that these stones were given for that very purpose. It hardly seems reasonable to suppose that the Prophet would substitute something evidently inferior under these circumstances. It may have been so, but it is so easy for a story of this kind to be circulated due to the fact that the Prophet did possess a seer stone, which he may have used for some other purposes.[3]
One critical website makes the claim: "So apparently even the 10th president of the Church thinks that using a stone to translate the Book of Mormon with 'hardly seems reasonable.'" [4] This is incorrect.
Joseph Fielding Smith did not say that it was not reasonable to use a stone to translate the Book of Mormon. After all, the Nephite interpreters were themselves comprised of two seer stones. Joseph Fielding Smith had no issue with that. What Joseph Fielding Smith thought was unreasonable was that Joseph Smith would use his own "inferior" seer stone instead of the Nephite interpreters.
When Joseph Smith first obtained the Nephite interpreters, he considered them a more powerful version of the stone that he already possessed. Joseph Knight recalled that Joseph appeared to be more excited about receiving the "glasses" than the gold plates themselves.[5] After Joseph returned from retrieving the plates, Joseph Knight recalled,
After breakfast Joseph called me in to the other room and he set his foot on the bed and leaned his head on his hand and says, “Well, I am disappointed.” “Well,” say I, “I am sorry.” “Well,” says he, “I am greatly disappointed. It is ten times better than I expected.” Then he went on to tell the length and width and thickness of the plates, and, said he, they appear to be gold. But he seemed to think more of the glasses or the Urim and Thummim than he did of the plates for, says he, “I can see anything. They are marvelous. Now they are written in characters and I want them translated.” [6]
Joseph's belief that the stone or the Nephite interpreters possessed some quality that made them special was apparent:
The idea that the Nephite interpreters were a more powerful version of Joseph’s seer stone is interesting, since it implies that there was something special about the stones themselves. It is more likely, however, that it was Joseph’s own perception that the stones were superior because these stones had been consecrated by God for the purpose of seeing things.
However, the idea that the Nephite interpreters were superior to a common “seer stone” was accepted by twentieth-century apostle and Church historian Joseph Fielding Smith. In response to accounts that indicated that Joseph may have used his own seer stone during the translation of the Book of Mormon, Elder Smith flatly stated that he did not believe this to be true, since the stone was inferior to the Nephite interpreters.[5]
Joseph Fielding Smith was entitled to his opinion, and he clearly stated that it was his opinion. He based this on scripture from the Book of Ether which indicated that the interpreters had been preserved for the purpose of translation. This is certainly a reasonable conclusion. However, statements made by Joseph Smith's contemporaries clearly indicate that the seer stone was used in the translation, and that by 1833 the title "Urim and Thummim" was later applied to the seer stone in addition to the Nephite interpreters.
"Why doesn't the church be honest when teaching the method to investigators or even its own members? The short answer of course is that it would make the whole story sound unbelievable. Very few people in the 21st Century would likely join the church if the missionaries plainly taught that Joseph put his face in a hat with a common stone in it and translated the Book of Mormon when the plates were either covered so no one, including Joseph could see them or that the plates were hidden in the woods when he translated them. But that doesn't make it right to deceive innocent truthseekers."
Jump to details:
FairMormon commentary
FairMormon commentary
"Editor comment: On the PBS Special, LDS apologist Daniel Peterson says that the stone Joseph used to translate the Book of Mormon with is something we don't know much about except that it was found in the vicinity of Cumorah. That is Peterson's attempt to make it sound as if the stone was something that the Nephites had used or something anciently divine. In reality, Peterson is undoubtedly aware that the stone was found some 24 feet underground on Mason Chase's property when Joseph and his brother Hyrum were digging a well for Mr. Chase years before the gold plates were even given to Joseph. He also neglected to say that the church still has this stone in their possession."
There were a couple of means that were prepared for this. One was that he used an instrument that was found with the plates that was called the Urim and Thummim. This is kind of a divinatory device that goes back into Old Testament times. Actually, most of the translation was done using something called a seer stone. The seer stone is obviously something like the Urim and Thummim. It seems to be a stone that was found in the vicinity, and I can't say exactly how it would have worked. It may have been a kind of a concentrating device or a device to facilitate concentration. He would put the stone for most of the concentration period in the bottom of a hat, presumably to exclude surrounding light. Then he would put his face into the hat. It's kind of a strange image for us today, but it sort of makes sense if you think of a computer screen, I suppose: You don't want to be looking at [anything] against a bright background; it hurts your eyes. ... He would read off what he saw in the stone, apparently in passages of about 25 to 35 words. ...
Notes
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