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Cowdery, Whitmer and Harris's statements that they actually saw the plates only refer to times that the plates were either covered with a cloth or in a wooden box.
 
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*Harris, Tiffany's Monthly interview, 1859."
 
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{{:Question: Did Martin Harris claim that the eight witnesses hesitated to sign their testimony and the he only saw the plates as they were covered "as a city through a mountain"?}}
  
 
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Revision as of 12:08, 23 November 2014

  1. REDIRECTTemplate:Test3

Contents

Response to claims made in "Chapter 2: And it Came to Pass"


Chapter 1
A work by author: Richard Abanes
 Chapter 3

51, 353n2, 354n3 - Some Book of Mormon stories are simply reworked from the Bible or the Apocrypha

The author(s) of Becoming Gods make(s) the following claim:

Some Book of Mormon stories are simply reworked from the Bible or the Apocrypha.

Author's sources: Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 62-63. ( Index of claims )

FAIR's Response

Question: Did Joseph Smith create the story of Nephi and Laban by plagiarizing concepts and phrases from the story of Judith and Holofernes in the Apocrypha?

Oliver Cowdery purchased a Bible containing the Apocrypha in October 1829, after the Book of Mormon was already at press

In order to support these claims, it would have been necessary for Joseph to have obtained a Bible containing the Apocrypha during the period of translation. It is known that Oliver Cowdery purchased a Bible in October 1829, however, the Book of Mormon was already at press by this time, with the copyright being registered on 11 June 1829.[1] We do know that Joseph had a Bible containing the Apocrypha in 1833 during the time he produced the "Joseph Smith Translation." Doctrine and Covenants Section 91 was given to Joseph specifically in response to his question as to whether or not he ought to revise the Apocrypha.

The story of Judith and Holofernes and the story of Nephi and Laban actually have more dissimilarities than parallels

The two stories actually have more dissimilarities than parallels, with the similarities being very superficial.[2]

The story of Nephi and Laban The story of Judith and Holofernes
Laban resides in Jerusalem and has possession of the brass plates. Holofernes is sent by King Nebuchadnezzar to conquer the rebellious Jews. The city of Bethulia is under siege by the Assyrians.
Nephi tells his father that he will return to Jerusalem to obtain the Brass plates of Laban. Judith, a Jewish resident of the city of Bethulia, tells the people that she will deliver them from their oppressors.
Nephi enters Jerusalem under cover of darkness. He does not intend to kill Laban. Judith enters the camp of the Assyrians with the intent to kill Holofernes.
Nephi finds Laban drunk and lying in the street. Nephi resists the idea of killing Laban even after he is told to do so. Judith impresses Holofernes with her charms and gets him drunk. He passes out on his bed.
Nephi holds up Laban’s head by the hair and cuts if off with his own sword. Judith holds up Holofernes’ head by the hair and cuts it off with his own sword.
Nephi leaves Laban lying in the street, but takes and puts on his armor and sword. Judith takes Holofernes’ head with her back to the city to prove what she has done.
Nephi obtains the records from Laban’s house and leaves the city. The Jews, upon learning of the death of Holofernes, leave the city and plunder the Assyrians camp.

The relationship between the story of Laban and the story of Judith is superficial at best. It has even been pointed out by LDS scholars that if one were to look for potential parallels with the story of Nephi and Laban, that the story of David and Goliath would be a much better fit than the story of Judith.[1]


Question: Did Joseph Smith copy the name "Nephi" from the Apocrypha?

The name “Nephi” may be derived from the names “Nfr” (meaning “good”) or “Nfw,” (meaning “captain”), which are both attested Egyptian names appropriate to the time and place in which Nephi existed

It is certainly possible that Joseph may have encountered the name Nephi as a place name in the King James translation of the Apocrypha (2 Maccabees), however, the Book of Mormon also includes many names that are present in the King James Bible itself. The inclusion of one additional name in this list does not make a significant difference in accusations that Joseph acquired names in the Book of Mormon from other sources. With regard to the name “Nephi,” the important question that must be considered is whether the name “Nephi” is an appropriate name for the time and place to which it is attributed in the Book of Mormon?[3]

Nephi acknowledges an Egyptian connection when he states, “Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians.” 1 Nephi 1꞉2

The name “Nephi” may be derived from the names “Nfr” (meaning “good”) or “Nfw,” (meaning “captain”), which are both attested Egyptian names appropriate to the time and place in which Nephi existed.[4] Therefore, the inclusion of the name "Nephi" in the Book of Mormon in the timeframe of 600 B.C. does not constitute an anachronism.

The presence of the name "Nephi" is appropriate for the time and place described by the Book of Mormon. Existing evidence indicates that an Apocrypha was not even available to Joseph Smith at the time that he was translating the Book of Mormon. If anything, the presence of the name "Nephi" in the Apocrypha further validates it as an authentic name in the Book of Mormon.


55, 355n28 - The 1839 history of the Church identified the angel who delivered the plates to Joseph as Nephi rather than Moroni

The author(s) of Becoming Gods make(s) the following claim:

The 1839 history of the Church identified the angel who delivered the plates to Joseph as Nephi rather than Moroni.

Author's sources:
  • Joseph Smith 1839 History
  • Millennial Star, vol. 3, no 12, pp. 53, 71.
  • 1851 Pearl of Great Price, "Joseph Smith History," p. 41
  • Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for many Generations, p. 79.
  • John C. Whitmer, "The Eight Witnesses," published in Andrew Jenson, HR, Oct. 1888, vol. 7, p. 621."

FAIR's Response

Question: Did Joseph Smith originally identify the angel that visited him as "Nephi" instead of "Moroni"?

The text in question

The text in question reads as follows:

While I was thus in the act of calling upon God, I discovered a light appearing in the room which continued to increase untill the room was lighter than at noonday and <when> immediately a personage <appeared> at my bedside standing in the air for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond any <thing> earthly I had ever seen, nor do I believe that any earthly thing could be made to appear so exceeding[g]ly white and brilliant, His hands were naked and his arms also a little above the wrists. So also were his feet naked as were his legs a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open so that I could see into his bosom. Not only was his robe exceedingly white but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me. He called me by name and said unto me that he was a messenger sent from the presence of God to me and that his name was Nephi....(emphasis added)[5]

Orson Pratt would later observe:

The discrepency in the history … may have occurred through the ignorance or carelessness of the historian or transcriber. It is true, that the history reads as though the Prophet himself recorded [it, that he] was [doing the] writing: but … many events recorded were written by his scribes who undoubtedly trusted too much to their memories, and the items probably were not sufficiently scanned by Bro. Joseph, before they got into print.[6]

The identity of the angel that appeared to Joseph Smith in his room in 1823 was published as "Moroni" for many years prior to the erroneous identification of the angel as "Nephi"

The Church teaches that Moroni was the heavenly messenger which appeared to Joseph Smith and directed him to the gold plates. Yet, some Church sources give the identity of this messenger as Nephi. Some claim that this shows that Joseph was 'making it up as he went along.' One critic even claims that if the angel spoke about the plates being "engraven by Moroni," then he couldn't have been Moroni himself.

The identity of the angel that appeared to Joseph Smith in his room in 1823 and over the next four years was known and published as "Moroni" for many years prior to the publication of the first identification of the angel as "Nephi" in the Times and Seasons in 1842. Even an anti-Mormon publication, Mormonism Unvailed, identified the angel's name as "Moroni" in 1834—a full eight years earlier. All identifications of the angel as "Nephi" subsequent to the 1842 Times and Seasons article were using the T&S article as a source. These facts have not been hidden; they are readily acknowledged in the History of the Church:

In the original publication of the history in the Times and Seasons at Nauvoo, this name appears as "Nephi," and the Millennial Star perpetuated the error in its republication of the History. That it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. [7]

Joseph F. Smith and Orson Pratt understood the problem more than a century ago, when they wrote in 1877 to John Taylor:

"The contradictions in regard to the name of the angelic messenger who appeared to Joseph Smith occurred probably through the mistakes of clerks in making or copying documents and we think should be corrected. . . . From careful research we are fully convinced that Moroni is the correct name. This also was the decision of the former historian, George A. Smith." [8]

The timeline of events related to the "Nephi/Moroni" error

The following time-line illustrates various sources that refer to the angel, and whether the name "Moroni" or "Nephi" was given to them.

As can be readily seen, the "Nephi" sources all derive from a single manuscript and subsequent copies. On the other hand, a variety of earlier sources (including one hostile source) use the name "Moroni," and these are from a variety of sources.

Details about each source are available below the graphic. Readers aware of other source(s) are encouraged to contact FairMormon so they can be included here.

Nephi or Moroni Timeline.PNG

This is not an example of Joseph Smith changing his story over time, but an example of a detail being improperly recorded by someone other than the Prophet, and then reprinted uncritically. Clear contemporary evidence from Joseph and his enemies—who would have seized upon any inconsistency had they known about it—shows that "Moroni" was the name of the heavenly messenger BEFORE the 1838 and 1839 histories were recorded.


56

Claim
The name "Nephi" is related to "generic terms used by nineteenth-century occultists for spirit messengers."

Author's source(s)

Response

  •  Quotes another author's opinion as if it were fact


56, 357n34

Claim
Joseph used his seer stone to locate the plates.

Author's source(s)

  • Martin Harris, Tiffany's Monthly interview, 1859.
  • Hosea Stout, On the Mormon Frontier: The Diary of Hosea Stout, Juanita Brooks, ed., vol. 2. p. 593.

Response


56, 357n33

Claim
Joseph Smith's vision of Moroni may have taken place through his seer stone.

Author's source(s)

  • Steven C. Walker, "Joseph Smith: 'The Gift of Seeing,'" in Bryan Waterman ed., The Prophet Puzzle, p. 97.

Response


56, 357n35-36 - The "golden book" was originally supposed to be about "hidden treasure" — the "religious twist" was added later

The author(s) of Becoming Gods make(s) the following claim:

The "golden book" was originally supposed to be about "hidden treasure" — the "religious twist" was added later.

Author's sources:
  • Parley Chase, letter to James T. Cobb, Apr. 3, 1879, in Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 276. , reprinted in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 3:135.
  • Hiel Lewis, The Amboy Journal, Apr. 30, 1879, quoted in Wesley P. Walters, "The Mormon Prophet Attempts to Join the Methodists"

FAIR's Response

56 - Joseph translated the plates by looking at his seer stone in his hat. The plates were not nearby

The author(s) of Becoming Gods make(s) the following claim:

Joseph translated the plates by looking at his seer stone in his hat. The plates were not nearby.

Author's sources: Isaac Hale, "Mormonism," Susquehanna Register, and Northern Pennsylvanian, May 1, 1834, p. 1.

FAIR's Response

Question: Why were the gold plates needed at all if they weren't used directly during the translation process?

Book of Mormon Central, KnoWhy #366: Why Were the Plates Present During the Translation of the Book of Mormon? (Video)

Joseph did not need the plates physically present to translate, since the translation was done by revelation

Much is made of the fact that Joseph used a seer stone, which he placed in a hat, to dictate the text of the Book of Mormon without viewing the plates directly. [9]

Joseph Smith translates using the seer stone placed within his hat while the plates are wrapped in a cloth on the table while his wife Emma acts as scribe. Image Copyright (c) 2014 Anthony Sweat. This image appears in the Church publication From Darkness Unto Light: Joseph Smith's Translation and Publication of the Book of Mormon, by Michael Hubbard Mackay and Gerrit J. Dirkmaat, Religious Studies Center, BYU, Deseret Book Company (May 11, 2015)

Some witness accounts suggest that Joseph was able to translate while the plates were covered, or when they were not even in the same room with him. [10] Therefore, if the plates themselves were not being used during the translation process, why was it necessary to have plates at all?

Joseph did not need the plates physically present to translate, since the translation was done by revelation. The existence of the plates was vital, however, to demonstrate that the story he was translating was literally true.

The existence of the physical plates attested to the reality of the Nephite record

If there had been no plates, and Joseph had simply received the entire Book of Mormon through revelation, there would have been no Anthon visit, nor would there have been any witnesses. The very fact that plates existed served a greater purpose, even if they were not directly viewed during all of the translation process.

The plates served a variety of purposes.

  1. They were viewed by witnesses as solid evidence that Joseph did indeed have an ancient record.
  2. Joseph's efforts to obtain them over a four year period taught him and matured him in preparation for performing the translation,
  3. Joseph's efforts to protect and preserve them helped build his character. If Joseph were perpetrating a fraud, it would have been much simpler to claim direct revelation from God and forgo the physical plates.
  4. Joseph copied characters off the plates to give to Martin Harris, which he subsequently showed to Charles Anthon. This was enough to convince Martin to assist with the production of the Book of Mormon.

The plates' existence as material artifacts eliminated the possibility that Joseph was simply honestly mistaken. Either Joseph was knowingly perpetuating a fraud, or he was a genuine prophet.

The existence of actual plates eliminates the idea that the Book of Mormon was "spiritually true," but fictional

Furthermore, the existence of actual plates eliminates the idea that the Book of Mormon was "spiritually true," but fictional. There is a great difference between an allegorical or moral fiction about Nephites, and real, literal Nephites who saw a literal Christ who was literally resurrected.


57, 358-9n47

Claim
Each sentence and word in the 1830 Book of Mormon "had supposedly come directly from God."

Author's source(s)

  • Joseph F. Smith, quoted by Oliver B. Huntington, Journal of Oliver Huntington, p. 168.

Response


57-58, 359n49

Claim
A voice from heaven proclaimed that the translation was correct, therefore no further editing should have been required.

Author's source(s)

  • History of the Church, vol. 1, pp. 54-55.

Response

  •  Author(s) impose(s) own fundamentalism on the Saints: a translation may be correct, and yet another way of expressing the idea may be equally (or more) correct. There is no such thing as a perfect or "one true" translation.
  • Book of Mormon/Textual changes


58, 359n50-51

Claim
The use of the word "synagogue" in the Book of Mormon is an anachronism.

Author's source(s)

  • Book of Mormon, 1830 edition, p. 268
  • Alma 16꞉13
  • The New International Dictionary of the Bible, p. 972

Response


58, 359n52-53

Claim
There are references to cows, oxen, horses, and goats in the New World hundreds of years before Christ.

Author's source(s)

  • 1 Nephi 18꞉25
  • Thomas D.S. Key, ""A Biologist Looks at the Book of Mormon,"" Journal of the American Scientific Affiliation, June 1985, XXX-VIII, p. 3."

Response


58, 359n53

Claim
"LDS apologist John Sorenson has suggested that Smith mistranslated numerous words" from the gold plates and that "cattle and oxen should have been rendered deer and bison," and that "horses should also have been translated deer."

Author's source(s)

  • John L. Sorenson, An Ancient American Setting for the Book of Mormon, pp. 191-276, 299.

Response

  •  The author's claim is false: Sorenson does not say they are a mistranslation. He says that linguistic patterns of naming new animals show us that the name of a familiar animal is often used to name a new animal that has only passing resemblance to the familiar creature.
  • Book of Mormon/Anachronisms/Animals


58, 359n54

Claim
The Book of Mormon "is simply a rehashing" of the speculation in the 19th century regarding Indian origins due to the presence of burial mounds "dotting the land."

Author's source(s)

Response


60, 360n58

Claim
Joseph Smith incorporated text from Josiah Priest's The Wonders of Nature into the Book of Mormon.

Author's source(s)

  • Josiah Priest, The Wonders of Nature, 1825
  • Abanes, p. 69
  • The Tanners are the source of this comparison, although it is not explicitly stated by the author. The author does mention that the Tanners demonstrate that a copy of the book was available in the Manchester library."

Response


60-61, 360n59-63

Claim
Joseph Smith plagiarized Ethan Smith's View of the Hebrews.

Author's source(s)

  • Ethan Smith, View of the Hebrews, 1825
  • David Persuitte, p. 107, 122
  • Sandra Tanner, "Where Did Joseph Smith Get His Ideas for the Book of Mormon?"

Response


61 - Anyone who looked on the gold plates would die

The author(s) of Becoming Gods make(s) the following claim:

Anyone who looked on the gold plates would die.

Author's sources: Martin Harris, Tiffany's Monthly interview, 1859.

FAIR's Response

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. [11]

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)[12]

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)[13]

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. [14]

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)[15]

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


62, 361n69-72 - The witnesses never actually physically saw the plates - they only saw them in visions

The author(s) of Becoming Gods make(s) the following claim:

The witnesses never actually physically saw the plates - they only saw them in visions.

Author's sources: Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 175-176. ( Index of claims )

FAIR's Response

Question: Did the three witnesses's experience of seeing the plates and the angel take place only in their minds?

Book of Mormon Central, KnoWhy #267: Why Were Three Key Witnesses Chosen To Testify Of The Book Of Mormon? (Video)

The Three Witnesses were very explicit that they had actually seen the angel and the plates

Some critics suggest that the witnesses’ encounter with the angel and the plates took place solely in their minds. They claim that witnesses saw the angel in a “vision” and equate “vision” with imagination. To bolster this claim they generally cite two supposed quotes from Martin Harris. Supposedly Harris was once asked if he saw the plates with his “naked eyes” to which he responded, “No, I saw them with a spiritual eye.”[16] In another interview Harris allegedly claimed that he only saw the plates in a “visionary or entranced state.”[17]

Oliver Cowdery wrote explicitly for himself and Martin Harris when he replied, in a November 1829 letter, to questions about whether "juggling" (i.e., trickery or conjuring) could have explained what they saw:

"It was a clear, open beautiful day, far from any inhabitants, in a remote field, at the time we saw the record, of which it has been spoken, brought and laid before us, by an angel, arrayed in glorious light, [who] ascend [descended I suppose] out of the midst of heaven. Now if this is human juggling—judge ye."[18]

Critics impose their own interpretation on phrases that do not match what the witnesses reported in many separate interviews. When challenged on the very point which the critics wish to read into their statements—their literal reality—both Harris and the other witnesses were adamant that their experience was literal, real, and undeniable. As early convert William E. McLellin reported:

"D[avid] Whitmer then arose and bore testimony to having seen an Holy Angel who had made known the truth of this record to him. [A]ll these strange things I pondered in my heart."[19]


64 - Martin Harris said that he never saw the plates with his "natural eyes"

The author(s) of Becoming Gods make(s) the following claim:

Martin Harris said that he never saw the plates with his "natural eyes."

Author's sources: LDS apostle Stephen Burnett, letter to Lyman E. Johnson, April 15, 1838 reprinted in Vogel, Early Mormon Documents 2:291

FAIR's Response

 Misrepresentation of source

Question: Did Martin Harris tell people that he did not see the plates with his natural eyes, but rather the "eye of faith"?

A former pastor, John A. Clark, said that a "gentleman in Palmyra" told him that Harris said that he saw the plates with the "eye of faith"

John A. Clark, a former pastor who considered Joseph Smith a fraud and the Book of Mormon “an imposture,” states,

To know how much this testimony [of three witnesses] is worth I will state one fact. A gentleman in Palmyra, bred to the law, a professor of religion, and of undoubted veracity told me that on one occasion, he appealed to Harris and asked him directly,-”Did you see those plates?” Harris replied, he did. “Did you see the plates, and the engraving on them with your bodily eyes?” Harris replied, “Yes, I saw them with my eyes,-they were shown unto me by the power of God and not of man.” “But did you see them with your natural,-your bodily eyes, just as you see this pencil-case in my hand? Now say no or yes to this.” Harris replied,-”Why I did not see them as I do that pencil-case, yet I saw them with the eye of faith; I saw them just as distinctly as I see any thing around me,-though at the time they were covered over with a cloth.[20]

John A. Clark did not interview Martin Harris - he was repeating what someone else told him

The source cited is “Martin Harris interviews with John A. Clark, 1827 & 1828,” Early Mormon Documents 2:270. However, rather than being an interview between Clark and Harris, as implied by the title of reference work using in the citation, Clark’s actual statement clearly says that he received his information from a “gentleman in Palmyra…a professor of religion,” who said that he had talked with Harris. This is not an interview between Clark and Harris.

Larry E. Morris notes that the “claim that ‘Harris told John A. Clark’ is not accurate. This is not secondhand testimony but thirdhand—’he said that he said that he said.’….As if that weren’t enough, Clark does not name his source—making it impossible to judge that person’s honesty or reliability. What we have is a thirdhand, anonymous account of what Martin Harris supposedly said.” (Larry E. Morris, FARMS Review, Vol. 15, Issue 1.)

Clark's account mixes elements from both before and after Harris viewed the plates as one of the Three Witnesses and portrays Harris as contradicting himself

The two elements that are mixed together in Clark's account are the following:

  1. Martin Harris said that he only saw the plates through the "eye of faith" when they were covered with a cloth prior to his experience as a witness.
  2. Martin Harris saw the plates uncovered as one of the three witnesses.

Note also that the date assigned to these comments places them prior to the publication of the Book of Mormon, yet Clark’s statement appears to include elements from both before and after Harris viewed the plates as a witness. Harris “saw them” with his eyes when he acted as one of the Three Witnesses, but he only saw them through the “eye of faith” when they were covered with a cloth prior to his being a witness. Clark’s third-hand hostile relation of another hostile source, makes no distinction between these events, and instead portrays Harris as contradicting himself.

When Martin Harris said that he had seen the angel and the plates with his "spiritual eyes" or with an "eye of faith" he may have simply been employing some scriptural language that he was familiar with. Such statements do not mean that the angel and the plates were imaginary, hallucinatory, or just an inner mental image—the earliest accounts of Martin Harris' testimony makes the literal nature of the experience unmistakable.

Rather than being hallucinatory or "merely" spiritual, Martin claimed that the plates and angel were seen by physical eyes that had been enhanced by the power of God to view more objects than a mortal could normally see (cf. D&C 76꞉12; D&C 67꞉10-13).


Question: Did Martin Harris tell people that he only saw the plates with his "spiritual eye"?

John H. Gilbert, who printed the Book of Mormon, reported that Harris said that he saw the plates with his "spiritual eye"

John H. Gilbert:

Martin was in the office when I finished setting up the testimony of the three witnesses,—(Harris—Cowdery and Whitmer—) I said to him,—"Martin, did you see those plates with your naked eyes?" Martin looked down for an instant, raised his eyes up, and said, "No, I saw them with a spir[i]tual eye."[21]

Pomeroy Tucker told of Harris using the phrase "seeing with the spiritual eye"

Pomeroy Tucker in his book Origin, Rise, and Progress of Mormonism (1867) also refers to Harris using the phrase "spiritual eye":

How to reconcile the act of Harris in signing his name to such a statement, in view of the character of honesty which had always been conceded to him, could never be easily explained. In reply to uncharitable suggestions of his neighbors, he used to practise a good deal of his characteristic jargon about "seeing with the spiritual eye," and the like. [22]

Martin elsewhere emphasized that the vision was also with the "natural eye," to enable them to "testify of it to the world"

In 1875, Martin said:

"The Prophet Joseph Smith, and Oliver Cowdery and David Whitmer and myself, went into a little grove to pray to obtain a promise that we should behold it with our eyes natural eyes, that we could testify of it to the world (emphasis added)."[23]

Harris did not, then, see "spiritual eye" and "natural eye" as mutually exclusive categories. Both described something about the witness experience.


Question: Why would Martin Harris use the phrases "eye of faith" or "spiritual eye" to describe his visionary experience?

Martin Harris was using scriptural language to describe his visionary experience

Why did Martin Harris use the particular phraseology that he did in describing his experience? Perhaps the answer lies in another passage found in the book of Ether 12꞉19.

And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad.

Here it is noted that those people who have "exceedingly strong" faith can see things "within the veil." But even though they see things in the spiritual realm "with their eyes" it is described as beholding things with "an eye of faith."

Another possibility can be seen in the text of Moses 1꞉11. It reads:

But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me; and I beheld his face.

This dovetails nicely with the description of David Whitmer who "explained that he saw the plates, and with his natural eyes, but he had to be prepared for it—that he and the other witnesses were overshadowed by the power of God." [24]


Question: Do Martin Harris's statements related to the "spiritual eye" or "eye of faith" contradict the reality of his witness?

Some wish to make it appear as though the statements made by Martin Harris about the Three Witnesses’ manifestation discount its reality. Doing so pulls Harris’ statements out of their proper context. This vital viewpoint can be regained by simply taking a look at several passages from the Book of Mormon and the Doctrine and Covenants—which all predate Martin’s public statements about the nature of his experience.

The scriptural witnesses

Ether 5꞉2–3

This prophetic passage had a direct application to Martin Harris as one of the Three Witnesses. It said: “the plates . . . . unto three shall they be shown by the power of God”

D&C 5꞉11,13,24–26

“unto [three of my servants] I will show these things . . . . I will give them power that they may behold and view these things as they are.” Speaking specifically of Martin Harris: “then will I grant unto him a view of the things which he desires to see. And then he shall say unto the people of this generation: Behold, I have seen the things which the Lord hath shown unto Joseph Smith, Jun., and I know of a surety that they are true, for I have seen them, for they have been shown unto me by the power of God and not of man. And I the Lord command him, my servant Martin Harris, that he shall say no more unto them concerning these things, except he shall say: I have seen them, and they have been shown unto me by the power of God; and these are the words which he shall say.”

D&C 17꞉1–3,5

All three of the witnesses were told: “you shall have a view of the plates . . . . And it is by your faith that you shall obtain a view of them, even by that faith which was had by the prophets of old . . . . And after that you have obtained faith, and have seen them with your eyes, you shall testify of them . . . . And ye shall testify that you have seen them, even as my servant Joseph Smith, Jun., has seen them; for it is by my power that he has seen them, and it is because he had faith”

From these scriptural texts it is evident that:

  • The Three Witnesses were required by God to exercise faith like “the prophets of old” in order to view the angel and the plates (cf. Moroni 7꞉37; D&C 20꞉6).
  • God would exercise His power to enable the Three Witnesses to see things that were not usually visible to mortal eyes.
  • Nevertheless, the Three Witnesses would see the angel and the plates “with [their] eyes” and “as they are” in objective reality.

Contemporary witnesses

Joseph Smith was an eyewitness to what Martin Harris said at the exact moment that the manifestation took place. He reported that Martin's words were: "Tis enough; mine eyes have beheld".[25] Another eyewitness, named Alma Jensen, saw Martin Harris point to his physical eyes while testifying that he had seen both the angel and the plates.[26]

Oliver Cowdery wrote a letter to a skeptical author in November 1829, and spoke for both himself and Harris on the question of whether there was some trickery or "juggling" at work:

"It was a clear, open beautiful day, far from any inhabitants, in a remote field, at the time we saw the record, of which it has been spoken, brought and laid before us, by an angel, arrayed in glorious light, [who] ascend [descended I suppose] out of the midst of heaven. Now if this is human juggling—judge ye".[27]


64, 362n81-82 - Cowdery, Whitmer and Harris's statements that they actually saw the plates only refer to times that the plates were either covered with a cloth or in a wooden box

The author(s) of Becoming Gods make(s) the following claim:

Cowdery, Whitmer and Harris's statements that they actually saw the plates only refer to times that the plates were either covered with a cloth or in a wooden box.

Author's sources:

FAIR's Response

 The author's claim is false

Question: Did Martin Harris claim that he only saw the gold plates as they were covered "as a city through a mountain"?

A letter from Stephen Burnett claims that Harris never saw the plates at all, and that he only saw them when they were covered with a cloth

The quote in question is from a letter from Stephen Burnett to "Br. Johnson" on 15 April 1838:

when I came to hear Martin Harris state in public that he never saw the plates with his natural eyes only in vision or imagination, neither Oliver nor David & also that the eight witnesses never saw them & hesitated to sign that instrument for that reason, but were persuaded to do it, the last pedestal gave way, in my view our foundation was sapped & the entire superstructure fell in heap of ruins, I therefore three week since in the Stone Chapel...renounced the Book of Mormon...after we were done speaking M Harris arose & said he was sorry for any man who rejected the Book of Mormon for he knew it was true, he said he had hefted the plates repeatedly in a box with only a tablecloth or a handkerchief over them, but he never saw them only as he saw a city throught [sic] a mountain. And said that he never should have told that the testimony of the eight was false, if it had not been picked out of—–—[him/me?] but should have let it passed as it was...[28]

When Harris said that "he had hefted the plates repeatedly in a box with only a tablecloth or a handkerchief over them," he was not referring to his experience as one of the Three Witnesses

The comment about hefting the plates repeatedly while they were covered by a cloth refers to the period of time when he was assisting Joseph Smith in the translation - a time during which Harris was not allowed to view the plates. What is missing from Burnett's account is any mention of Harris stating that he saw the plates as one of the Three Witnesses. For years after Harris is said to have made the comment related by Burnett, he used clear language to assert that he had actually seen the plates. For example, Martin Harris said in the presence of 12-year-old William Glenn:

Gentlemen, do you see that hand? Are you sure you see it? Are your eyes playing a trick or something? No. Well, as sure as you see my hand so sure did I see the angel and the plates.[29]

Harris told Robert Aveson,

It is not a mere belief, but is a matter of knowledge. I saw the plates and the inscriptions thereon. I saw the angel, and he showed them unto me.[30]

George Mantle recalls what Martin Harris said while he was in Birmingham on a mission for the Strangites. This was well after Martin had left the Church:

When we came out of the meeting Martin Harris was beset with a crowd in the street, expecting that he would furnish them with material to war against Mormonism; but when he was asked if Joseph Smith was a true prophet of God, he answered yes; and when asked if the Book of Mormon was true, this was his answer: 'Do you know that is the sun shining on us? Because as sure as you know that, I know that Joseph Smith was a true prophet of God, and that he translated that book by the power of God.'[31]

These statements are much clearer regarding Martin's experience with the place than Burnett's account of him claiming to have seen the plates while they were covered as a "city through a mountain".


64, 362n83-84

Claim
Martin Harris said that none of the eight witnesses had seen or handled the plates.

Author's source(s)

Response


65

Claim
The Book of Mormon "can hardly be considered unique" since James Strang produced a set of plates that were seen by witnesses.

Author's source(s)

Response


65, 362n87

Claim
LDS defenders (apologists) have redefined many of the terms that Joseph Smith used in the Book of Mormon text: steel means iron, horses are deer, tents are huts, etc.

Author's source(s)

  • Dan Vogel, Brent Metcalfe, American Apocrypha, p. xiii.

Response

  •  Quotes another author's opinion as if it were fact: the author quotes no "apologists," but only two critics.
  •  The author's claim is false: LDS defenders argue that such terms have more than one meaning, and that ancient linguistic conventions sometimes apply old terms to new concepts. This version is a straw man and caricature of the argument, which the author has either not understood or misrepresented.
  • Book of Mormon/Anachronisms


66, 362n88

Claim
LDS scholars such as Dee F. Green have stated that Book of Mormon archaeology is a "myth."

Author's source(s)

  • Dee F. Green, "Book of Mormon Archaeology: The Myths and the Alternatives," Dialogue: A Journal of Mormon Thought 4 no. 3 (Summer 1969), 72-80.

Response

  •  Misrepresentation of source: Green argued—in 1969—that the requisite work had not been done.
  • Dee F. Green on Book of Mormon archaeology
  • It is telling that the author must resort to a source that is at least 35 years old. A more current assessment is available:
    • John E. Clark, "'Archaeology, Relics, and Book of Mormon Belief'," Journal of Book of Mormon Studies 14/2 (2005). [38–49] link
  • Book of Mormon/Archaeology


66, 362n89

Claim
Dr. Michael Coe stated that there was no Book of Mormon archaeology.

Author's source(s)

  • Michael Coe, "Mormons and Archaeology: An Outside View," Dialogue: A Journal of Mormon Thought (Winter 1973), vol. 8, p. 44.

Response


66, 363n92

Claim
LDS scholar Terryl L. Givens "admitted" that no connection has been made between the Book of Mormon and cultures or civilizations in the Western hemisphere.

Author's source(s)

  • Terryl L. Givens, By the Hand of Mormon, p. 155.

Response

  • The author acknowledges in his endnote that Givens "however, also quoted BYU professor Daniel Peterson, who made a statement in support of the BOM's unique character."
  • See Daniel C. Peterson, "Editor's Introduction: By What Measure Shall We Mete? (Review of Hodgson's Test)," FARMS Review of Books 2/1 (1990): vii–vii. off-site
  • Book of Mormon/Lamanites/Relationship to Amerindians/Maya and Olmec


67, 363n95-96

Claim
The limited geography theory "cannot bear rigorous scrutiny" and "does violence" to the text of the Book of Mormon.

Author's source(s)

  • Vogel and Metcalfe, American Apocrypha, pp. viii-ix.
  • Deanne G. Matheny, "Does the Shoe Fit? A critique of the Limited tehuantepec Geography," in New Approaches to the Book of Mormon: Explorations in Critical Methodology.

Response

  •  Double standard: On p. 66, the author cited Green's opinion from 1969. Green argues that a limited geography should be given serious consideration, and that seeing all Amerindians as only Lamanites is a mistake not supported by the text. But, the author will not accept Green's view of this matter.
  • Book of Mormon/Geography/New World/Limited Geography Theory


67, 363n99

Claim
Apologists have suggested that "not a single early Mormon, including Joseph Smith, ever bothered reading the Book of Mormon 'closely enough to grasp the fact' " that the plates were not buried in the hill where the final Nephite battle occurred.

Author's source(s)

  • John L. Sorenson and Matthew Roper, "Before DNA," Journal of Book of Mormon Studies 12/1 (2003). [6–23] link, p. 10.

Response

  • The author omits the line preceding the quoted phrase, where Sorenson and Roper indicate that "there is no evidence that in the early years any detailed thought was given to geography. Actually, the Book of Mormon was little referred to or used among church members in the first decades except as a confirming witness of the Bible. The writings or preaching of some of the best-informed church leaders of that day show that they did not read the text carefully on matters other than doctrine."
  • Early members' preoccupations and interests were almost entirely doctrinal and theological. Since geography is incidental to the Book of Mormon's message, this is to be expected.
  • If Joseph Smith was the author of the Book of Mormon, his ignorance on such points would be astonishing. Since he was only a translator, however, the fact that he was unaware of some of the book's nuances is unsurprising.


70, 365n115

Claim
Joseph Smith said that the angel told him that all American Indians were "literal descendants of Abraham," but DNA has disproved this.

Author's source(s)

  • Joseph Smith's 1835 account of the First Vision found in the Ohio Journal—1835-1836, Nov. 9, 1835, reprinted in Vogel, Early Mormon Documents, vol. 1, p. 44.
  • Joseph Smith, Mar. 1, 1842, letter to John Wentworth, History of the Church, Vol. 4, p. 537.
  • Meldrum, "Children of Lehi"

Response

  •  Double standard: On p. 66, the author cited Green's opinion from 1969. Green argues that seeing all Amerindians as only Lamanites is a mistake not supported by the text. But, the author will not accept Green's view of this matter. Further, this is evidence for the position (which the author mocks on p. 67) that Joseph did not know his own book's contents.
  •  Misrepresentation of source: all Amerindians are descendants of Lehi; they are not just descendants of Lehi:
  • Book of Mormon/Lamanites/Relationship to Amerindians
  • All Amerindians are descended from Lehi
  • Book of Mormon/DNA evidence


71, 365n120

Claim
Joseph Smith founded the "Restored Church" on the belief that all Native Americans were descendants of the Israelites.

Author's source(s)

  • Oliver Cowdery's Speech to the Delawares. Parley P. Pratt, Autobiography of Parley P. Pratt.

Response


72, 366 n.127

Claim
All modern Mormons believed that all inhabitants of the New World were descendants of the Lamanites until "science showed it to be erroneous."

Author's source(s)

  • DC 54꞉8—"And thus you shall take your journey into the regions westward, unto the land of Missouri, unto the borders of the Lamanites"

Response


72, 366n128

Claim
The "updated LDS paradigm" claims that Nephites intermarried with non-Israelite natives, thus diluting their DNA.

Author's source(s)

Response


72, 366n130

Claim
The LDS view has always been that Israelites were the first people to populate the Americas, since the land was "kept from the knowledge of other nations."

Author's source(s)

  • 2 Nephi 1꞉6
  • J. Reuben Clark, "Prophecies, Penalties, and Blessings," Improvement Era, July 1940, vol. xliii., no. 7 quoted in Bill McKeever, "DNA and the Book of Mormon Record," Mormonism Research Ministry.

Response


73, 367n131-135

Claim
Not many Christians actually believe that the world was created around 4000 B.C., or that the flood occurred around 2000 B.C. In fact, "[T]he majority of traditional Christians understand that the world is older than 6000 years," therefore the claim that the DNA argument is fundamentalist "suicide bombing" is false.

Author's source(s)

  • No source is provided by the author for his claim that the "majority of Christians" understand that the world is older than 6000 years.
  • Daniel C. Peterson, FAIR Conference, untitled lecture, Aug. 8, 2003, author's private notes.
  • David Stewart, "DNA and the Book of Mormon"

Response

  • The author ignores that many critics who use DNA evidence against the Book of Mormon do belong to denominations that advocate a Young Earth and/or a universal Noachian flood. The criticism is therefore valid as it applies to them.
  • Fundamentalist "suicide bombing"


73, 367n136

Claim
The Lamanites were supposed to become "white" once they converted en masse to Mormonism. This was to be accomplished by having LDS men take Indian wives.

Author's source(s)

  • W.W. Phelps, "Revelation Received West of Jackson County, Missouri, July 17, 1831," reprinted in H. Michael Marquardt, The Joseph Smith Revelations: Text & Commentary, p. 375.

Response


73, 367n137

Claim
The phrase "white and delightsome" was changed to "pure and delightsome" in the Book of Mormon.

Author's source(s)

Response


73, 367n138

Claim
LDS leaders claimed that the alteration to the Book of Mormon had nothing to do with the Indians physically turning white. LDS leaders taught that the curse would one day be removed.

Author's source(s)

  • No source provided.

Response


74

Claim
LDS apologists dismiss Church teachings in order to make Mormonism compatible with scientific findings.

Author's source(s)

  • Author's opinion

Response

  •  The author's claim is false: as shown above, leaders and members have not been of one mind on this issue about which there is no official Church position.
  •  Misrepresentation of source: The author has failed to account for material in the sources he cites which disprove his claim.
  • Mormonism and science


75, 368n142

Claim
LDS apologist B.H. Roberts "reached a shocking conclusion" that that Book of Mormon wasn't authentic.

Author's source(s)

  • B.H. Roberts, Studies of the Book of Mormon, p. 271, 243.

Response


76, 368n143

Claim
B.H. Roberts "had come to realize that the Book of Mormon was a nonhistorical document."

Author's source(s)

  • Wesley P. Lloyd statement at www.lds-mormon.com/bhrlettr.shtml

Response


76

Claim
FARMS claims that Roberts was playing "devils advocate," but have never provided documentation to support this assertion. They only focus on his declarations that he made before he reached his "final conclusion."

Author's source(s)

  • Truman G. Madsen, "B.H. Roberts and the Book of Mormon," BYU Studies (Summer 1979), volume 19, pp. 427-445.

Response


77 368n145-147

Claim
Thomas Stuart Ferguson lost his testimony of the Book of Mormon after failing to find archaeological evidence.

Author's source(s)

  • Thomas Stuart Ferguson, One fold and One Shepherd.
  • Jerald and Sandra Tanner, "Ferguson's Two Faces," Salt Lake City Messenger #69, Sept. 1988, p. 3
  • Ferguson letter dated Feb. 9, 1976.
  • Ferguson letter dated Feb. 9, 1976.

Response


77 369n150-153

Claim
LDS scholars believe that Quetzalcoatl was Jesus Christ. However, Quetzalcoatl's association with a "feathered serpent" constitutes "snake worship," and is therefore inconsistent with worship of Jesus Christ.

Author's source(s)

  • John L. Sorenson, "The Decline of the God Quetzalcoatl, " in Pressing Forward with the Book of Mormon, p. 234.
  • Joseph Allen, Exploring the Lands of the Book of Mormon.
  • Joseph Allen, "The White god Quetzalcoatl," Meridian Magazine, 2003.
  • Adela Fernandez, Pre-Hispanic Gods of Mexico, p. 68
  • Quetzalcoatl the Myth, www.weber.ucsd.edu.

Response

  •  The author's claim is false: At best, some LDS scholars see Quetzalcoatl as a cultural memory or corruption of Christ's visit and teachings.
  • Other LDS scholars, however, strongly disagree. For example:
    • Brant Gardner, "Where Much Is Promised, Less Is Given, A review of Decoding Ancient America: A Guide to the Archaeology of the Book of Mormon by Diane E. Wirth," FARMS Review 20/1 (2008): 15–32. off-site wiki
    • Brant Gardner, "A New Chronicler in the Old Style," FARMS Review 19/1 (2007): 13–22. off-site wiki
    • Brant Gardner, "The Other Stuff: Reading the Book of Mormon for Cultural Information (Review of: Nephite Culture and Society: Selected Papers)," FARMS Review of Books 13/2 (2001): 21–52. off-site
    • Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 Vols. (Salt Lake City, UT: Greg Kofford Books, 2007), 4:1–.
  • ↑ 1.0 1.1 John A. Tvedtnes and Matthew Roper, "Joseph Smith's Use of the Apocrypha: Shadow or Reality? (Review of Joseph Smith's Use of the Apocrypha by Jerald and Sandra Tanner)," FARMS Review of Books 8, no. 2 (1996): 326–72.
  • ↑ James B. Allen, "Asked and Answered: A Response to Grant Palmer (Review of: An Insider's View of Mormon Origins)," FARMS Review 16, no. 1 (2004): 235–86.
  • ↑ John Gee, "Four Suggestions on the Origin of the Name Nephi,” in Pressing Forward with the Book of Mormon, ed. John W. Welch and Melvin Thorne (Provo, UT: FARMS, 1999), 1–5.
  • ↑ Ibid.
  • ↑ JS, History, 1838–1856, vol. A-1, created 11 June 1839–24 Aug. 1843; handwriting of James Mulholland, Robert B. Thompson, William W. Phelps, and Willard Richards; 553 pages, plus 16 pages of addenda; CHL, p. 5; also reproduced in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:62.
  • ↑ Orson Pratt to John Christensen, 11 March 1876, Orson Pratt Letterbook, Church Archives, Salt Lake City, Utah; cited in Dean C. Jessee (editor), The Papers of Joseph Smith: Autobiographical and Historical Writings (Vol. 1 of 2) (Salt Lake City, Utah: Deseret Book Company, 1989), 277n1. ISBN 0875791999 and Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:62n28.
  • ↑ 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), 1:11–12, footnote 2. Volume 1 link
  • ↑ Letter, Orson Pratt and Joseph F. Smith to John Taylor, 18 December 1877; cited in Dean C. Jessee, ed., The Papers of Joseph Smith: Autobiographical and Historical Writings (Salt Lake City: Deseret Book, 1989), 1:277, nt. 1.
  • ↑ John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).
  • ↑ Interview of Emma Smith by her son Joseph Smith III, "Interview with Joseph Smith III, 1879," in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:539.
  • ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 272. (Affidavits examined)
  • ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 235-236. (Affidavits examined)
  • ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 269. (Affidavits examined)
  • ↑ 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
  • ↑ "Interview with Joseph Smith III", in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:542.
  • ↑ Wilford C. Wood, Joseph Smith Begins His Work, Vol. 1, 1958, intro.
  • ↑ Anthony Metcalf, Ten Years Before the Mast (Malad, Idaho: Research Publications, 1888), 70-71. Quoted in Dale Morgan, Dale Morgan on Early Mormonism: Correspondence and a New History, ed. John Phillip Walker (Salt Lake City: Signature Books, 1986), xxx.
  • ↑ Oliver Cowdery and Martin Harris, in letter dated 29 November 1829, quoted in Corenlius C. Blatchly, "THE NEW BIBLE, written on plates of Gold or Brass," Gospel Luminary 2/49 (10 Dec. 1829): 194.
  • ↑ William E. McLellin, journal, 18 July 1831, reproduced in The Journals of William E. McLellin, 1831–1836, edited by Jan Shipps and John W. Welch (Urbana: Brigham Young University Studies and University of Illinois Press, 1994), 29. ISBN 0842523162..
  • ↑ “Martin Harris interviews with John A. Clark, 1827 & 1828,” Early Mormon Documents 2:270.
  • ↑ John H. Gilbert, "Memorandum," 8 September 1892, Early Mormon Documents, 2: 548.
  • ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 71 in "Pomeroy Tucker Account, 1867," Early Mormon Documents, 3: 122.
  • ↑ Martin Harris Interview with Ole A. Jensen, July 1875 in Ole A. Jensen, "Testimony of Martin Harris (ONe of the Witnesses of the Book of Mormon)," undated (c. 1918), original in private possession, photocopies at Utah State Historical Society, Church Archives, and Special Collections of BYU's Harold B. Lee Library; cited in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:375.
  • ↑ Nathan Tanner Jr. Journal, 13 April 1886.
  • ↑ NeedAuthor, Times and Seasons 3 no. 21 (1 September 1842), 898. off-site GospeLink
  • ↑ Autobiography of Alma L. Jensen, 1932.
  • ↑ Oliver Cowdery and Martin Harris, in letter dated 29 November 1829, quoted in Corenlius C. Blatchly, "THE NEW BIBLE, written on plates of Gold or Brass," Gospel Luminary 2/49 (10 Dec. 1829): 194. (emphasis added)
  • ↑ Letter from Stephen Burnett to “Br. Johnson,” April 15, 1838, in Joseph Smith Letter Book, p. 2
  • ↑ Statement of William M. Glenn to O. E. Fischbacher, May 30, 1943, Cardston, Alberta, Canada, cited in Deseret News, Oct. 2, 1943. Cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 116. ISBN 0877478465.
  • ↑ Robert Aveson, "Three Witnesses to the Book of Mormon," Deseret News, Apr. 2, 1927. Cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 116. ISBN 0877478465.
  • ↑ Letter of George Mantle to Marietta Walker, Dec. 26, 1888, Saint Catherine, Mo., cited in Autumn Leaves 2 (1889):141. Cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 112-113. ISBN 0877478465.
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