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{{:Question: Did the story of Moroni's visit to Joseph Smith evolve from that of a magical spiritual treasure guardian to an "angel"?}}
  
 
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Revision as of 00:24, 17 November 2014

  1. REDIRECTTemplate:Test3

Response to claims made in "Chapter 1: Palmyra, 1823"


Introduction
A work by author: Sally Denton
 Chapter 2

3 - Joseph Smith is claimed to have been visited by a "spirit" named Moroni

The author(s) of American Massacre make(s) the following claim:

Joseph Smith is claimed to have been visited by a "spirit" named Moroni.

Author's sources: No source provided.

FAIR's Response

Question: Did the story of Moroni's visit to Joseph Smith evolve from that of a magical spiritual treasure guardian to an "angel"?

The earliest letter and newspaper accounts describe Joseph's claims in religious terms

Some are anxious to paint Joseph's early experiences as linked to "magick" or treasure seeking. They thus argue that Joseph Smith described his first angelic visitor as "a dream" in which "a spirit" visited him three times in one night.

However, the earliest letters and newspapers accounts describe Joseph's claims in religious terms. Gradually, over time, hostile versions of Joseph's claims appear, which introduce "magic" or treasure-seeking elements to the tale.[1] Modern critics have simply followed where Joseph's early critics led them—while ignoring the earliest documents and witness of both friendly and hostile sources.

Newspapers were hostile sources, and tended to focus on polemics and sensationalism

Critics generally gloss over the fact that these newspapers were unremittingly hostile to Joseph and his claims. They were not disinterested, neutral reporters of "both sides of the story." They tended to polemics and sensationalism. Thus, the Palmyra Freeman would write a few weeks earlier that the Book of Mormon was "the greatest piece of superstition that has ever come within our knowledge," and "It is certainly a "new thing" in the history of superstition, bigotry, inconsistency, and foolishness.—It should, and it doubtless will, be treated with the neglect it merits."[2] It was, continued the Freeman (reprinted in the Rochester Advertiser and Telegraph) "almost invariably treated as it should have been—with contempt".[3]

Other papers followed in this vein, describing the Book of Mormon as "an evidence of fraud, blasphemy and credulity," cooked up by Joseph Smith, "who, by some hocus pocus, acquired such an influence over a wealthy farmer of Wayne county, that the latter mortgaged his farm for $3000, which he paid for printing and binding 5000 copies of the blasphemous work."[4]

Critics wish to invoke the term "spirit" to associate the Book of Mormon predominantly with treasure magic

Critics wish to invoke the term "spirit" to associate the Book of Mormon predominantly with treasure magic. However, a consideration of the complete statements makes it clear that the evidence does not support this interpretation—the religious elements predominate.

For example, a second-hand account from Martin Harris reads, in part:

In the autumn of 1827...Joseph Smith...said that he had been visited by the spirit of the Almighty in a dream...[regarding a hill] containing an ancient record of divine origin....He states that after a third visit from the same spirit in a dream, he proceeded to the spot, removed earth, and there found the bible, together with a large pair of spectacles....[5]

The author obviously does not believe Joseph's story, and so characterizes his experience as "a dream," rather than a vision. But, we note that even at this very early date (1827, reported in 1829), the visit is divine: "the spirit of the Almighty," and Joseph is directed to a "bible" that is "of divine origin."

Other early accounts[6]

The Palmyra (NY) Wayne Sentinel (26 June 1829):

...much speculation has existed, concerning a pretended discovery, through superhuman means, of an ancient record, of a religious and a divine nature and origin, written in ancient characters, impossible to be interpreted by any to whom the special gift has not been imparted by inspiration. It is generally known and spoken of as the "Golden Bible."(emphasis added)

Here again, the religious character of the Book of Mormon is emphasized (even labeled a Bible), with the need for divine inspiration.

A letter from a skeptical member of Joseph's extended family shows a similar pattern—Jesse Smith to Hyrum Smith, 17 June 1829:

Once as I thot my promising Nephew, You wrote to my Father long ago, that after struggling thro various scenes of adversity, you and your family, you had at last taught the very solutary lesson that the God that made the heavens and the earth w[o]uld at onc[e] give success to your endeavours, this if true, is very well, exactly as it should be—but alas what is man when left to his own way, he makes his own gods, if a golden calf, he falls down and worships before it, and says this is my god which brought me out of the land of Vermont—if it be a gold book discovered by the necromancy of infidelity, & dug from the mines of atheism, he writes that the angel of the Lord has revealed to him the hidden treasures of wisdom & knowledge, even divine revelation, which has lain in the bowels of the earth for thousands of years [and] is at last made known to him, he says he has eyes to see things that art not, and then has the audacity to say they are; and the angel of the Lord (Devil it should be) has put me in possession of great wealth, gold & silver and precious stones so that I shall have the dominion in all the land of Palmyra.(emphasis added)

Here, Jesse Smith is obviously scornful of the claims being made by Joseph. But, he clearly sees the Book of Mormon in making religious claims: even in hostility, it sees it springing from atheism and infidelity. Treasures are mentioned, but they are "hidden treasures of wisdom & knowledge." Moroni is clearly seen as an "angel of the Lord," and that the finding of the plates was "revealed" by "divine revelation."


4

Claim
 Author's quote: [I]n that moment the charismatic teenager claimed to have become God's chosen instrument to reveal to the world that all religions were false and corrupt.

Author's source(s)

  • No source provided.

Response

  •  Internal contradiction: The First Vision preceded Moroni's visit, which the author reports in the next item.


4

Claim
Joseph is claimed to have made "excited proclamations to the public" regarding his First Vision.

Author's source(s)

  • No source provided.

Response

  •  Prejudicial or loaded language


4

Claim
The author claims that Joseph experienced "hundreds of mythical persecutions" throughout his life.

Author's source(s)

  • No source provided.

Response

  •  Prejudicial or loaded language
  • The author does not make clear which of Joseph's persecutions she considers "mythical." Perhaps the time that he was tarred and feathered? Perhaps the time that he was shot and killed by a mob?
  •  Internal contradiction: Author later describes some actual persecutions.


4

Claim
Joseph is claimed to have spent his leisure time leading a band of treasure diggers.

Author's source(s)

Response

  •  Quotes another author's opinion as if it were fact
  • The author simply repeats Fawn Brodie's assertion.
  • For a detailed response, see: Joseph Smith/Money digging


4 - Joseph is claimed to have been "apprenticed" with a man who was described as "a peripatetic magician, conjurer and fortuneteller"

The author(s) of American Massacre make(s) the following claim:

Joseph is claimed to have been "apprenticed" with a man who was described as "a peripatetic magician, conjurer and fortuneteller."

Author's sources: Carl Carmer, The Farm Boy and the Angel (1970), p. 53.

FAIR's Response

Contents

<onlyinclude>

  1. REDIRECTJoseph Smith and folk magic or the occult

5

Claim
The "autumnal equinox and a new moon" were considered to be "an excellent time to commence new projects."

Author's source(s)

Response


5

Claim
Joseph's family is claimed to have had a "nonconforming contempt for organized religion."

Author's source(s)

  • No source provided.

Response

  •  Prejudicial or loaded language
  •  History unclear or in error: Joseph's mother and three siblings joined local churches; this can hardly been seen as "contempt" (see JS-H 1꞉7).


6

Claim
Lucy Smith is claimed to have "abandoned traditional Protestantism" in favor of "mysticism and miracles."

Author's source(s)

  • No source provided.

Response

  • Lucy joined the Presbyterian Church (JS-H 1꞉7).
  • Many Christians of the day believed in miracles, and saw a decline of miracles as evidence that Christinaity needed to be revitalized, reformed, or restored.
  • For a detailed response, see: Lucy Mack Smith and the Presbyterians


7

Claim
Joseph is claimed to have "detested the plow as only a farmer's son can."

Author's source(s)

Response

  •  Quotes another author's opinion as if it were fact
  • The author repeats a very recognizable quote from Fawn Brodie. This is Brodie's opinion—there is no primary source to back up this claim.
  •  Mind reading: author has no way of knowing this.


7

Claim
Joseph is claimed to have told stories about the Mound Builders, who, according to the author, were a "thousand-year-old lost race fabled to have been slaughtered and buried on the outskirts of Palmyra."

Author's source(s)

  • No source provided.

Response

  • We are unsure how the author determined that the Mound Builders were slaughtered and buried on the outskirts of Palmyra. The author shows that she knows very little about the Mound Builders. In reality, the mounds were quite numerous and were located in many different parts of the country.
  • For a detailed response, see: Joseph Smith's "amusing recitals" of ancient American inhabitants


7

Claim
Joseph entertained his family with tales of the ancient inhabitants of the area.

Author's source(s)

  • Lucy Smith, Biographical Sketches, p. 85.

Response


8 - The author claims that Emma was warned not to touch the plates because she would suffer "instant death if her eyes fell upon them"

The author(s) of American Massacre make(s) the following claim:

The author claims that Emma was warned not to touch the plates because she would suffer "instant death if her eyes fell upon them."

Author's sources:

FAIR's Response

  The author seriously misunderstands the data  —The critic either genuinely misunderstands an issue or feigns confusion, and then disputes his or her misunderstanding as if it were accurate. Joseph's wife Emma did not recall any specific threat of destruction associated with the unauthorized viewing of the plates.

Question: Did Joseph Smith say that viewing the gold plates would result in death?

The only first-person account—that made by Joseph Smith himself—says that it was Joseph who would be destroyed if he showed the plates to any other person unless commanded to do so by the Lord

It is claimed that Joseph Smith said that the penalty for viewing the gold plates was death, and that this was just a way for Joseph to hide the fact that the plates really didn't exist. However, the only first-person account—that made by Joseph Smith himself—says that it was Joseph who would be destroyed if he showed the plates to any other person unless commanded to do so by the Lord. Many accounts attributed to Joseph in which he is supposed to have claimed that anyone else who viewed the plates would die originated with people who were hostile to Joseph and the Church. Significantly, Emma's statement makes no mention of the alleged penalty associated with the unauthorized viewing of the plates.

Primary source: Joseph Smith's own words

Joseph Smith-History 1:42 describes the conditions under which Joseph was to handle the plates:

Again, he told me, that when I got those plates of which he had spoken—for the time that they should be obtained was not yet fulfilled—I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. (emphasis added)

According to this, it was Joseph who risked destruction if he showed the plates to anyone unless explicitly commanded to do so by the Lord, not the person to whom he showed them.

Of course, we also have the testimony of the Three and Eight witnesses, who all viewed the plates without any threat of destruction.

The idea that God would "strike down" anyone who viewed the plates came from a hostile secondary source

Fawn Brodie claimed that Joseph told Martin Harris that God's wrath would strike him down if he examined the plates or looked at him while he was translating. This is supported by a second-hand source: Charles Anthon's statement regarding the visit of Martin Harris in Eber D. Howe's anti-Mormon book Mormonism Unvailed. Anthon stated:

I adverted once more to the roguery which had been in my opinion practised upon [Harris], and asked him what had become of the gold plates. He informed me that they were in a trunk with the large pair of spectacles. I advised him to go to a magistrate and have the trunk examined. He said the "curse of God" would come upon him should he do this. [7]

In the critical bookMormonism Unvailed, Peter Ingersoll and Sophia Lewis claimed that Joseph told them that anyone who viewed the plates would perish.

Peter Ingersoll was a hostile source. Here is what he claims that Joseph said to him:

...On my entering the house, I found the family at the table eating dinner. They were all anxious to know the contents of my frock. At that moment, I happened to think of what I had heard about a history found in Canada, called the golden Bible; so I very gravely told them it was the golden Bible. To my surprise, they were credulous enough to believe what I said. Accordingly I told them that I had received a commandment to let no one see it, for, says I, no man can see it with the naked eye and live. However, I offered to take out the book and show it to them, but they refuse to see it, and left the room." Now, said Jo, "I have got the damned fools fixed, and will carry out the fun." Notwithstanding, he told me he had no such book, and believed there never was any such book....(emphasis added)[8]

Here we have a statement alleged to have been made by Joseph Smith that "no man can see it with the naked eye and live." However, we also see that, according to Peter Ingersoll, Joseph came up with the entire idea of the "golden bible" on the spur of the moment as a way to have "fun." Then he claims that Joseph confided to him that the plates didn't actually exist at all. There are so many inconsistencies between this story and the statements of numerous other witnesses that one wonders if Peter Ingersoll was the one who was having some "fun" with his audience. Ingersoll can also be discredited on his claim that Joseph made the story up on the spot, because Joseph was telling various people about his Moroni visits well before recovering the plates (see for example various Knight family recollections).

Examining the testimony of Sophia Lewis we find:

SOPHIA LEWIS, certifies that she "heard a conversation between Joseph Smith, Jr., and the Rev. James B. Roach, in which Smith called Mr. R. a d-----d fool. Smith also said in the same conversation that he (Smith) was as good as Jesus Christ;" and that she "has frequently heard Smith use profane language. She states that she heard Smith say "the Book of Plates could not be opened under penalty of death by any other person but his (Smith's) first-born, which was to be a male." She says she "was present at the birth of this child, and that it was still-born and very much deformed."(emphasis added)[9]

Here we find that not only could the plates not be viewed by another person, but that the only person who could "open" them would be Joseph's first-born child. Sophia Lewis's testimony is suspicious however. Hezekiah M'Kune, Levi Lewis and Sophia Lewis went together to make their depositions before the justice. Their testimonies bear a remarkable similarity and contain the unique claim that Joseph claimed to be "as good as Jesus Christ." This claim is not related by any other individuals who knew the Prophet, suggesting that these three individuals planned and coordinated their story before giving their depositions. [10]

Joseph's wife Emma did not recall any specific threat of destruction associated with the unauthorized viewing of the plates

It is interesting to note that Emma Smith, admittedly much closer to her husband Joseph than the hostile sources previously quoted, never mentioned a penalty for viewing the plates. In fact, in an interview with her son Joseph Smith III in 1879, the following conversation was recorded:

[Joseph Smith III} Q: I should suppose that you would have uncovered the plates and examined them?

[Emma Smith Bidamon] A. I did not attempt to handle the plates, other than I have told you, nor uncover them to look at them. I was satisfied that it was the work of God, and therefore did not feel it to be necessary to do so.

Major Bidamon here suggested: Did Mr. Smith forbid your examining the plates?

[Emma] A. I do not think he did. I knew that he had them, and was not specially curious about them. I moved them from place to place on the table, as it was necessary in doing my work.

[JS III] Q. Mother, what is your belief about the authenticity, or origin, of the Book of Mormon?

[Emma] A. My belief is that the Book of Mormon is of divine authenticity - I have not the slightest doubt of it. I am satisfied that no man could have dictated the writing of the manuscripts unless he was inspired; for, when acting as his scribe, your father would dictate to me hour after hour; and when returning after meals, or after interruptions, he could at once begin where he had left off, without either seeing the manuscript or having any portion of it read to him. This was a usual thing for him to do. It would have been improbable that a learned man could do this; and, for one so ignorant and unlearned as he was, it was simply impossible.(emphasis added)[11]

Emma, therefore, did not recall any specific threat of destruction associated with the unauthorized viewing of the plates.


8

Claim
 Author's quote: Nephi's two older brothers, Laman and Lemuel, were evil sinners, causing God to curse them and all of their descendants with a red skin.

Author's source(s)

Response

  •  Quotes another author's opinion as if it were fact
  • There is no mention of "red skin" in the Book of Mormon.
  • The claim that the Lamanites were cursed with a "red skin" originated in Fawn Brodie's book No Man Knows My History: The Life of Joseph Smith. This indicates that author's shallow research by repeating Brodie's idea without attribution, and without determining that it is unsupported by any source even in Brodie's book.
  • For a detailed response, see: Red skin curse


9

Claim
The author claims that the Book of Mormon was rooted in "the conviction that all believers were on the road to Godhood, that a heaven existed where all men could be saved and then go on to create their own worlds."

Author's source(s)

  • No source provided.

Response

  •  History unclear or in error:
    • Theosis is not a preoccupation of the Book of Mormon.
    • The Book of Mormon likewise says nothing about the saved "creat[ing] their own worlds."


9

Claim
The author claims that Joseph Smith's "evangelical socialism" was a precursor to "Marxian communism."

Author's source(s)

Response

  •  Prejudicial or loaded language: The differences between the United Order and Marxism are numerous, and include:
    • voluntary versus involuntary
    • focused on God and Christ versus atheistic
    • private ownership versus no private ownership
  • For a detailed response, see: Communism and the United Order


10

Claim
The author describes the LDS conception of God as "a corporeal being residing on a planet orbiting a star called Kolob and sexually active with a Heavenly Mother and other wives."

Author's source(s)

  • No source provided.

Response

  1. ↑ For an analysis of all these early accounts in tabular form, see Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of 'From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism')," FARMS Review 17/1 (2005). [11–82] link See also Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006). [34–100] link
  2. ↑ [J. A. Hadley], Palmyra Freeman (11August 1829); cited in part on p. 6 of John S. Welch, "Straight (Not Strait) and Narrow," Journal of Book of Mormon Studies 16/1 (2007). [18–25] link
  3. ↑ “Golden Bible,” Rochester Advertiser and Daily Telegraph (New York) (31 August 1829). Reprinted from Palmyra Freeman, 11 August 1829. off-site
  4. ↑ “Blasphemy–‘Book of Mormon,’ alias The Golden Bible,” Rochester Daily Advertiser (New York) (2 April 1830). off-site
  5. ↑ "Golden Bible," Rochester (NY) Gem 1 (5 September 1829): 70; cited in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:272.
  6. ↑ From Appendix A and B of Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site
  7. ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 272. (Affidavits examined)
  8. ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 235-236. (Affidavits examined)
  9. ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 269. (Affidavits examined)
  10. ↑ Hugh W. Nibley, Tinkling Cymbals and Sounding Brass: The Art of Telling Tales About Joseph Smith and Brigham Young (Vol. 11 of the Collected Works of Hugh Nibley), edited by David J. Whittaker, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1991), 128. ISBN 0875795161. GL direct link
  11. ↑ "Interview with Joseph Smith III", in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:542.
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