Is it possible that as late as the end of the nineteenth century that there was uncertainty among Church officials about the identity of the personages that appeared to Joseph Smith during his First Vision?

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel"

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel".^[164] Two years later Church leaders revised Jenson's text to clear up the discrepancy but did not provide any notation about the change.

When the light of historical scholarship shines upon this particular charge of the critics, it quickly becomes apparent that this is really a non-issue. By the time that Andrew Jenson had published his anomalous First Vision account in 1888 the Pearl of Great Price rendition of the same story had already been canonized by the Church for eight years. Latter-day Saints had long been familiar with the official version of events that took place in the Sacred Grove and the precise identities of Joseph Smith's celestial visitors.

The publication that anti-Mormon critics are referring to was called The Historical Record and it was printed in Salt Lake City, Utah. Volume 7 of this collection contains the reference that critics utilize to try and cast doubt upon the veracity of the First Vision account.

Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time

Andrew Jenson was not a Church historian ('assistant' or otherwise) in 1888 when he wrote the text in question. A book produced by Jenson himself indicates that "his services were engaged by the First Presidency, and he was blessed and set apart by Apostle Franklin D. Richards [on] April 16, 1891, as ‘an historian’ in the Church."^[165] Jenson was not sustained as the Assistant Church Historian until 10 April 1898. ^[166] Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time.

Church critics neglect to tell their readership that Andrew Jenson is plainly listed as the editor and the publisher of both the initial 1888 text and the revision which they allege was printed in 1890. Furthermore, they fail to make note of the fact that when volumes 5-8 of The Historical Record were advertised for sale in a Utah newspaper in 1889 it was noted that this was a "work which Brother Jenson offers" to the public. ^[167] There is, therefore, no justification whatever in claiming that the LDS Church was somehow responsible for the content of Andrew Jenson's original 1888 article or the revised text that was issued later.

Notes

1. ↑ 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.
2. ↑ 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.
3. ↑ 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
4. ↑ 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.
5. ↑ David L. Paulsen, "The Doctrine of Divine Embodiment: Restoration, Judeo-Christian, and Philosophical Perspectives," Brigham Young University Studies 35 no. 4 (1995–96), 6–94. (Key source)
6. ↑ "Testimony of Martin Harris Written by my hand from teh Moth of Martin Harris," dictated to Edward Stevenson 4 September 1870, Edward Stevenson Collection, Miscellaneous Papers, Church Archives; cited by Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:331.
7. ↑ Kent P. Jackson, Robert J. Matthews, and Scott H. Faulring (editors), Joseph Smith's New Translation Of The Bible: Original Manuscripts (Salt Lake City: Deseret Book Co., 2004), 82.
8. ↑ Lucy Mack Smith, The History of Joseph Smith By His Mother Lucy Mack Smith, ed. Preston Nibley, (Salt Lake City, Utah: Bookcraft, 1956), 161.
9. ↑ The Reflector (Palmyra, New York) (14 February 1832): 102.
10. ↑ F. Mark McKiernan, An Early Latter-day Saint History: The Book of John Whitmer (Independence, MO.: Herald Publishing House 1980), 67, punctuation corrected; cited in Robert L. Millet, "Joseph Smith and Modern Mormonism: Orthodoxy, Neoorthodoxy, Tension, and Tradition," Brigham Young University Studies 29 no. 3 (Summer 1989), 49–68.
11. ↑ As cited in Millet, "Joseph Smith and Modern Mormonism," footnote 12.
12. ↑ Robert S. Boylan, "D&C 50:43 and the 'Oneness' of the Father, Son, and Believers vs. the claim early Latter-day Saint Theology was a Form of Modalism," Scriptural Mormonism (7 July 2020).
13. ↑ The current D&C 76 vision was first published in Evening and Morning Star, Independence, Missouri, July 1832.
14. ↑ 3 October 1883, Salt Lake School of the Prophets Minute Book 1883 (Palm Desert, California: ULC Press, 1981), 39; cited in Paulsen, 34.
15. ↑ "An Abridged Record of the Life of John Murdock Taken From His Journal by Himself," (typescript) Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah, 13; cited in Paulsen, 35.
16. ↑ Truman Coe, “Mormonism,” Cincinnati Journal and Western Luminary (25 August 1836). Reprinted from Ohio Observer, circa August 1836. off-site See Milton V. Backman, Jr., "Truman Coe’s 1836 Description of Mormonism," Brigham Young University Studies 17 no. 3 (Spring 1977), 347-55. See also Vogel, Early Mormon Documents 1:47.
17. ↑ Milton V. Backman, Jr., "Joseph Smith's First Vision: Cornerstone of a Latter-day Faith," in To Be Learned is Good, If ..., ed. Robert L. Millet (Salt Lake City: Bookcraft, 1987).; cited in Millet, "Joseph Smith and Modern Mormonism," 59.
18. ↑ Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link
19. ↑ “Gold Bible, No. 4,” The Reflector (Palmyra, New York) 2, no. 13 (14 February 1831): 102. off-site
20. ↑ Joseph Capron affidavit, 8 November 1833; in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258-259. (Affidavits examined)
21. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "intercourse." defines the term as simply "[1] Communication....[2] Silent communication or exchange."
22. ↑ Jeremy Runnells, Letter to a CES Director. www.cesletter.com
23. ↑ See Hyrum M. Smith, Doctrine and Covenants Commentary (Liverpool: George F. Richards, 1919), 139; Robert L. Millet and Kent P. Jackson, eds., Studies in Scripture, Volume 1: The Doctrine and Covenants (Salt Lake City: Deseret Book, 1989), 110–11; Grant Underwood, "First Vision," in Daniel H. Ludlow, ed., Encyclopedia of Mormonism (New York: Macmillan, 1992), 2:410; Stephen E. Robinson and H. Dean Garrett, A Commentary on the Doctrine and Covenants (Salt Lake City: Deseret Book, 2000), 1:130.
24. ↑ "History, circa Summer 1832 - Historical Introduction," The Joseph Smith Papers, The Church of Jesus Christ of Latter-day Saints.
25. ↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 41.
26. ↑ For an in-depth discussion of how the preacher's rejection of Joseph caused him to not speak of the event for many years and the affects the rejection had on Joseph's memory (and which refutes this criticism), see Steven C. Harper, "First Vision: Memory and Mormon Origins" (New York: Oxford University Press, 2019) 9-12.
27. ↑ Joseph Capron affidavit, 8 November 1833; in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258-259. (Affidavits examined)
28. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "intercourse." defines the term as simply "[1] Communication....[2] Silent communication or exchange."
29. ↑ Regarding the reference in the Palmyra Reflector, Richard Abanes, in his anti-Mormon work Becoming Gods, boldly declares in the main body of his text on page 34 that "[n]ot a single piece of published literature" mentions the First Vision, yet in an endnote at the back of the book on page 338 acknowledges this newspaper account. He attempts to dismiss this by claiming that the reference is "vague," yet acknowledges that "as early as 1831 Smith might have been starting to privately tell select persons that he had at some point seen God."
30. ↑ Rev. B. Pixley, Christian Watchman, Independence Mo., October 12, 1832; in Among the Mormons. Historic Accounts by Contemporary Observers, Edited by William Mulder and A. Russell Mortensen (New York: Alfred A. Knopf, 1958): 74. This article by Pixley was reprinted in Independent Messenger (Boston, Mass.) of November 29, 1832; also in Missouri Intelligencer (Columbia, Mo.), and the American Eagle (Westfield, New York). Cited also in Hyrum Andrus, Joseph Smith, The Man and The Seer (Salt Lake City: Deseret Book Company, 1960), 68, note 46. It is not clear what Rev. Pixley was referring to by the comment about the third heaven, though it may refer to the Vision of the Three Degrees of Glory [D&C 76], which had been received February 1832, and published in July in the Evening and Morning Star, in Kirtland, Ohio. Verse 20 indicates that "we beheld the glory of the Son, on the right hand of the Father…."
31. ↑ Richmond Taggart to the Reverend Jonathan Goings, 2 March 1833, 2, Jonathon Goings Papers, American Baptist Historical Society, Rochester, New York, quoted in Hurlbut. Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:205. See also Gregory A. Prince, Power from on High: The Development of Mormon Priesthood (Salt Lake City: Signature Books, 1995), 8.
32. ↑ Missouri Intelligencer (August 10, 1833); quoted in John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 337. GL direct link
33. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:22, 24. Original in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 251&ndash 252, and 258–260, respectively. (Affidavits examined)
34. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:107. Original in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 3.
35. ↑ See, for example, "Censoring the Joseph Smith Story," in 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),55–96. ISBN 0875795161. GL direct linkGL direct link
36. ↑ Newel Knight ^{[citation needed]}
37. ↑ Lucy Mack Smith, Autobiography, Chapter 21.
38. ↑ Rev. John A. Clark ^{[citation needed]}
39. ↑ David Whitmer^{[citation needed]}
40. ↑ Henry Harris^{[citation needed]}
41. ↑ Nathaniel Lewis^{[citation needed]}
42. ↑ Hezekiah McKune^{[citation needed]}
43. ↑ Alva Hale^{[citation needed]}
44. ↑ Jesse Smith^{[citation needed]}
45. ↑ Palmyra Freeman (1829), ^{[citation needed]}
46. ↑ ?, "?," Evening and Morning Star 1 no. 1 (June 1832), 1. off-siteGospeLink
47. ↑ The Fredonia Censor, 10/10 (2 June 1830): page? ^{[citation needed]}
48. ↑ Letter, Rev. Diedrich Willers to L. Mayer and D. York, 18 June 1830.
49. ↑ The Reflector [Palmyra, New York] 2/13 (14 February 1831), page ?
50. ↑ The Sun (18 August 1831): page?
51. ↑ Nancy Towle, Vicissitudes Illustrated, 2d ed., (Portsmouth: John Caldwell, 1833), 150–151; first edition printed in 1832.
52. ↑ ^{52.0 52.1 52.2} 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). Volume 2 link
53. ↑ ^{53.0 53.1 53.2 53.3 53.4 53.5 53.6 53.7} History of the Church. Volume 3 link
54. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 114.
55. ↑ ManH A-I, in PJS, 1:273, 275. The only other evidence of persecution are a reminiscence by Thomas H. Taylor of Manchester about Joseph being dcuked in a pond for teaching what he believed, and an inexplicable attempt on his life recorded by Lucy Smith. She said an unknown attacker took a shot at Joseph one day as he entered the yard. The times of both incidents are uncertain. Thomas H. Taylor, Interview (1881), in EMD, 2:118; BioS, 73.
56. ↑ Wayne Sentinel, Sept. 30, 1824; W. Smith, Mormonism, 13; Backman, First Vision, 119; BioS, 73
57. ↑ Richard Bushman, "Joseph Smith: Rough Stone Rolling" (New York, NY: Knopf Publishing, 2005) 43. Internal endnotes retained for reference.
58. ↑ For a much more scholarly discussion of how the preacher's rejection of Joseph caused him to not speak of the event for many years, see Steven C. Harper, "First Vision: Memory and Mormon Origins" (New York: Oxford University Press, 2019) 9-12.
59. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 78.
60. ↑ William Smith, William Smith on Mormonism (Lamoni, Iowa: Herald Steam Book and Job Office, 1883), 5-19; reproduced in Vogel, Early Mormon Documents 1:493-502.
61. ↑ "The Old Soldier's Testimony. Sermon preached by Bro. William B. Smith, in the Saints' Chapel, Detroit, Iowa, June 8th, 1884. Reported by C. E. Butterworth," Saints' Herald 31 (4 October 1884): 643-44; reproduced in Vogel, Early Mormon Documents 1:503-506.
62. ↑ "W[illia]m. B. Smith's last Statement," [John W. Peterson to Editor], Zion's Ensign (Independence, Missouri) 5/3 (13 January 1894): 6. Reprinted in "Statement of William Smith, Concerning Joseph, the Prophet," Deseret Evening News 27 (20 January 1894): 11; and "The Testimony of William Smith," Millennial Star 61 (26 February 1894): 132-34; reproduced in Vogel, Early Mormon Documents 1:513.
63. ↑ William H. Kelley, "The Hill Cumorah and the Book of Mormon," Saints' Herald 28 (1 June 1881): 167-68; reproduced in Vogel, Early Mormon Documents 2:83. Also in Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 119.
64. ↑ William Kelley, Notebook, No. 5, 1; in William H. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 2:83.
65. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
66. ↑ "Mormonism," Susquehanna Register, Northern Pennsylvanian 9 (1 May 1834): 1; republished in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 266-267. (Affidavits examined); reproduced in Vogel, Early Mormon Documents 4:293-295.
67. ↑ Osmon Cleander Baker, A guide-book in the administration of the discipline of the Methodist Episcopal Church (New York : Carlton & Phillips, 1855). All citations in this article are from this work, unless otherwise footnoted. All italics are original; bold-face has been added.
68. ↑ The Methodist Magazine 5 (January 1822). Citation provided by Ted Jones.
69. ↑ Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 164.( Index of claims ); Christian Research and Counsel, "Documented History of Joseph Smith’s First Vision," full-color pamphlet, 10 pages. [There is a notation within this pamphlet indicating that research and portions of text were garnered from Utah Lighthouse Ministry]; Watchman Fellowship, The Watchman Expositor (Page 3)
70. ↑ Brigham Young, Journal of Discourses 2:171.
71. ↑ Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City: Deseret News Press, 1884),127–128.
72. ↑ James Strong, A Concise Dictionary of the Words In The Hebrew Bible With Their Renderings In the Authorized English Version (Nashville: Abingdon, 1890), 66.
73. ↑ The History of the Church Book I:2 (3), in Eusebius: The History of the Church From Christ to Constantine, G.A. Williamson Translator (Penguine Books, 1986), 33-4.
74. ↑ Martyrdom And Ascension of Isaiah 10:30-31, in James H. Charlesworth, The Old Testament Pseudepigrapha 2 Vols. (Garden City, New York: Doubleday & Company, 1985), 2:174.
75. ↑ Epistula Apostulorum 14, in Edgar Hennecke and Wilhelm Schneemelcher, New Testament Apocrypha 2 Vols. (Philadelphia: Westminster Press, 1963), 1:199.
76. ↑ Teachings of the Prophet Joseph Smith 162. "An angel has flesh and bones; we see not their glory." If Jesus comes as an angel he "will adapt himself to the language and capacity" of the individual.
77. ↑ Teachings of the Prophet Joseph Smith 191. See also D&C 129.
78. ↑ Günther Juncker, "Christ As Angel: The Reclamation Of A Primitive Title," Trinity Journal 15:2 (Fall 1994): 221–250.
79. ↑ Ensign (April 1992).
80. ↑ JD 8:353-4. (3 March 186). wiki]; JD 12:67-8. (June 23rd, 1867). wiki
81. ↑ JD 2:171. (Feb 18, 1855). wiki; JD 7:243. (September 1, 1859). wiki; JD 11:253. (17 June 1866). wiki
82. ↑ JD 12:67-8. (June 23rd, 1867). wiki
83. ↑ JD 2:171. (Feb 18, 1855). wiki; JD 12:67-8. (June 23rd, 1867). wiki
84. ↑ JD 18:231. (17 September 1876). wiki
85. ↑ JD 1:185-19. (14 March 1860). wiki JD 8:15-6. (3 June 1860). wiki JD 8:66. (3 March 1861). wikiJD 8:353-4. (6 April 1861). wiki JD 9:1. (4 June 1864). wiki JD 10:303. (13 November 1864). wiki JD 10:363-365. (June 23rd, 1867). wiki JD 12:67-8. .wiki; Deseret News Weekly 22 (June 29, 1873):388, in Eldon Watson (editor), Brigham Young Addresses (1982), 6:79. (21 June 1874); JD 18:239-40. .wiki
86. ↑ Manuscript History of Brigham Young (June 25, 1845); Manuscript History of Brigham Young (June 17, 1847); Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985) (journal entry dated 15 August 1847). ISBN 0941214133.; JD 1:7. (April 6, 1853). wiki [Millennial Star 15 (24 July 1853), 489, 491.]; JD 1:233-245. (April 6, 1853). wiki; Letter to Freeport, Ill., Bulletin, 1 June 1854, reprinted in New York Times June 7, 1854; (4 June 1864) JD 10:303. (June 18, 1865). wiki; JD 11:126. (June 23, 1867). wiki; JD 12:67-8. (July 17, 1870). wiki; JD 13:216. (April 8, 1871). wiki; Deseret News 20/10 (April 12, 1871): 112; JD 14:95. (18 May 1873). wiki; JD 16:42. .wiki; Deseret News Weekly 22 (29 June 1873):388, in Eldon Watson (editor), Brigham Young Addresses (1982), 6:79. (21 June 1874); JD 18:239-40. (21 May 1877). wiki Deseret News Weekly 26:274-275; Eldon Watson (editor), Brigham Young Addresses (1982), 6:142.
87. ↑ Manuscript History of Brigham Young, ed. Elden Jay Watson (Salt Lake City, 1968), 4 [Leland Nelson, 4]
88. ↑ See Young Women's Journal 18 no. 12 (December 1907), 537–539.; Samuel W. Richards, Journal Book 2 of Travels To Nauvoo, BYU Special Collections, Writings of Early Latter-day Saints, 26; Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:187.
89. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:115.
90. ↑ Manuscript History of Brigham Young, ed. Elden Jay Watson (Salt Lake City, 1968), p pp. 23-24 [Leland Nelson, 13].
91. ↑ Heber C. Kimball, letter to Millennial Star editor, Nauvoo, July 15, 1841: Millennial Star 2 (15 July 1841), 77-78. This must refer to Remarkable Visions (Orson Pratt's account of Joseph's first vision and other revelations); nothing else had published by him yet.
92. ↑ Manuscript History of Brigham Young, ed. Leland Nelson, 94
93. ↑ Manuscript History of Brigham Young, William Harwell, 14; Millennial Star 14 no. 10 (1 May 1852), 151.
94. ↑ Manuscript History of Brigham Young, 16.
95. ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), ^{[citation needed]}:319-320 (journal entry dated 15 August 1847). ISBN 0941214133.
96. ↑ Manuscript History of Brigham Young. 1847-1850, edited by William S. Harwell (Salt Lake City, Utah: Collier’s Publishing Co., 1997): 139
97. ↑ Deseret News 1/3 (29 June 1850) [following sermon by Reverend G.B. Day]
98. ↑ Lorenzo Snow, The Italian Mission (London: W. Aubrey, 1851), 13; also in Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City: Deseret News Press, 1884),127–128.
99. ↑ JD 1:185-191. (19 June 1853). wiki
100. ↑ JD 1: (24 July 1853). wiki
101. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 75.; Lucy Mack Smith, History of Joseph Smith by His Mother: Revised and Enhanced, edited by Scot Facer Proctor and Maurine Jensen Proctor, (Salt Lake City, Utah: Bookcraft, 1996), editor's introduction. ISBN 1570082677.
102. ↑ Letter to MR. HENRY A. MCAFEE, Freeport, Stephenson Co., Ill; letter to editor of the Freeport, Illinois Bulletin June 1, 1854. Reprinted New York Times (7 June 1854), 3.
103. ↑ JD 2:171. (18 Feb 1855). wiki
104. ↑ George Q. Cannon, editorial, "The Testimony of the Gospel," Juvenile Instructor 24 (1 July 1889): 308-9.
105. ↑ Brigham Young Journal, 13 August 1857, Church Archives, Salt Lake City, Utah; Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 5:76-77. ISBN 0941214133.
106. ↑ Deseret News, 7/46 (20 January 1858): 363.
107. ↑ {{JDfairwiki|author=Brigham Young|vol=7|disc=37|start=243|end=244, {{ea]]}}
108. ↑ JD 8:66. (3 June 1860). wiki
109. ↑ Brigham Young, Journal of Discourses 8:354.
110. ↑ JD 9:1-2. (6 April 1861). wiki
111. ↑ Deseret News 11/13 (29 May 1861): 97-8; Reprinted in JD 9:31-40. (7 April 1961). wiki
112. ↑ Rodney Turner, "Franklin D. Richards and the Pearl of Great Price," in Donald Q. Cannon, ed., Regional Studies in Latter-day Saint History: British Isles (Provo, UT: BYU Department of Church History and Doctrine, 1990), 184.
113. ↑ JD 10:303. (4 June 1864). wiki
114. ↑ JD 10:363-365. (13 November 164). wiki
115. ↑ JD 11:253. (17 June 1866). wiki
116. ↑ Brigham Young, (23 June 1867) Journal of Discourses 12:67,70-70.
117. ↑ SLC Tabernacle, General Conference, 6 1/2 p.m.; Deseret News Weekly 17:282; Eldon Watson (editor), Brigham Young Addresses (1982), 5:133.
118. ↑ Deseret News Weekly 19 (August 3, 1870): 303-308; also in JD 13:216. .wiki
119. ↑ Deseret News 20/10 (April 12, 1871): 112; JD 14:95. (8 April 1871). wiki
120. ↑ Deseret News 21 (September 25, 1872): 504-5; synopsis in Millennial Star 34/27 (July 2, 1872): 419-20; JD 15:169-70. (26 May 1872). wiki
121. ↑ JD 16:42. (18 May 1873). wiki
122. ↑ Deseret News Weekly 22:388; Eldon Watson (editor), Brigham Young Addresses (1982), 6:79.
123. ↑ Deseret News Weekly 22:441; Millennial Star 35 no. 36 (9 September 1873), 563-4.; Eldon Watson (editor), Brigham Young Addresses (1982), 6:82.
124. ↑ Millennial Star 36 no. 1 (Tuesday, 6 January 1874)), 1-7. [from Salt Lake Herald]: 2-6.
125. ↑ JD 18:239-40. (21 June 1874). wiki
126. ↑ Deseret News 25 (October 11, 1876): 585; Millennial Star 38 no. 46 (13 November 1876), 721.
127. ↑ Deseret News Weekly 25 (11 October 1876): 582; JD 18:231. (17 Setpember 1876). wiki
128. ↑ Eldon Watson (editor), Brigham Young Addresses (1982), 6:142.; Deseret News Weekly 26:274-275.
129. ↑ Brigham Young, (3 March 1861) Journal of Discourses 8:354..
130. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34–35, with footnote 76, page 339–340.. ( Index of claims )
131. ↑ Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), 4.
132. ↑ ^{132.0 132.1} Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979).( Index of claims )
133. ↑ Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120.
134. ↑ "First Vision," wikipedia.org (last accessed 6 October 2006). off-site
135. ↑ Further examples of the Tanners' manipulation of the textual record by omitting key passages discussing the first vision can be seen at: D. Charles Pyle and Cooper Johnson, "Did early LDS leaders really misunderstand the First Vision?" FAIR link
136. ↑ ^{136.0 136.1} B. H. Roberts, Life of John Taylor (Salt Lake City, Utah: George Q. Cannon & Sons, Co., 1892).
137. ↑ John Taylor, Letter to the Editor of the Interpreter Anglais et Français, Boulogne-sur-mer (25 June 1850). (emphasis added) Reprinted in John Taylor, Millennial Star 12 no. 15 (1 August 1850), 235–236.
138. ↑ John Taylor, Aux amis de la vérité réligieuse. Récit abregé du commencement, des progres, de l’éstablissement, des persecutions, de la foi et de la doctrine de l’Église de Jésus-Christ des Saints des Derniers Jours (Paris 1850). [Translation: To friends of religious truth. An abridged account of the beginning, progress, establishment, persecutions, the faith, and the doctrine of the Church of Jesus Christ of Latter-day Saints.]
139. ↑ Wilford Woodruff journal, under date (August 13, 1857); it can be found in the published version volume 5, page 76; it is also in Journal History under that date. Also, William L. Knecht and Peter L. Crawley, eds. History of Brigham Young, 1847-1867 (Berkeley, CA: MassCal Associates, 1964). [21 July 1847-29 December 1867]
140. ↑ John Taylor, (7 October 1859) Journal of Discourses 7:322.
141. ↑ John Taylor, "A Funeral Sermon...over the remains of Ann Tenora, etc.," (31 December 1876) Journal of Discourses 18:325-6; 329, 330 (emphasis added).
142. ↑ John Taylor, "The Trusteeship, etc.," (7 October 1877) Journal of Discourses 19:123 (emphasis added).
143. ↑ John Taylor, "Gathering The Result Of Revelation, etc.," (14 November 1877) Journal of Discourses 19:151-152 (emphasis added).
144. ↑ John Taylor letter to A. K. Thurber at Richfield, Utah (25 February 1879), (emphasis added).
145. ↑ John Taylor, "The Interest Of Humanity Should Be Observed," (2 March 1879) Journal of Discourses 20:257, (emphasis added).
146. ↑ John Taylor, "Eternal Nature Of The Gospel, etc.," (28 November 1879) Journal of Discourses 21:116-117, (emphasis added).
147. ↑ John Taylor, "Restoration Of The Gospel Through Joseph Smith, etc.," (7 December 1879) Journal of Discourses 21:161, (emphasis added).
148. ↑ John Taylor, "The Revelation Of The Father And Son To Joseph Smith, And The Bestowal Upon Him Of The Priesthood, etc.," (4 January 1880) Journal of Discourses 21:65, (emphasis added).
149. ↑ John Taylor, "The Privileges Of The Saints, etc.," (27 June 1881) Journal of Discourses 22:218, (emphasis added).
150. ↑ John Taylor, "Duties Of The Saints — The Atonement, etc.," (28 August 1881) Journal of Discourses 22:298-299, (emphasis added).
151. ↑ John Taylor, "Manifestation Of The Father And Son To The Prophet Joseph," (20 October 1881) Journal of Discourses 26:106-107, (emphasis added).
152. ↑ John Taylor, The Mediation and Atonement (Salt Lake City, Utah: Deseret News Co., 1882), 138.
153. ↑ John Taylor, "Restoration Of The Gospel," (5 March 1882) Journal of Discourses 23:29-32, (emphasis added).
154. ↑ John Taylor, Millennial Star 44 no. 22 (29 May 1882), 337–338, (emphasis added).
155. ↑ John Taylor, "Man's Natural Spirit And The Spirit Of God, etc.," (23 November 1882) Journal of Discourses 23:322-323 (emphasis added).
156. ↑ John Taylor, "Manifestations To Be Looked For, etc.," (18 May 1884) Journal of Discourses 25:177-178, see also 179 for the other visitors, (emphasis added).
157. ↑ ?, "Laid to Rest. The Remains of President John Taylor Consigned to The Grave," Millennial Star 49 no. 36 (5 September 1887), 564.
158. ↑ John Taylor, (2 March 1879) Journal of Discourses 20:167.
159. ↑ John Taylor, (2 March 1879) Journal of Discourses 20:257.
160. ↑ Andrew Jenson, Historical Record (Salt Lake City: Andrew Jenson, 1888), 7:355–356. (January 1888)
161. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:261.
162. ↑ See Autobiography, 192, 193, 391.
163. ↑ Deseret Weekly, vol. 39, no. 15, 5 October 1889, 460
164. ↑ Andrew Jenson, Historical Record (Salt Lake City: Andrew Jenson, 1888), 7:355–356. (January 1888)
165. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:261.
166. ↑ See Autobiography, 192, 193, 391.
167. ↑ Deseret Weekly, vol. 39, no. 15, 5 October 1889, 460

Question: What criticisms are related to Oliver Cowdery's 1834-1835 history of the Church?

Critics of the Church conflate Oliver's first and second installments of his Church history in order to "prove" that Joseph was not aware that a "Supreme being" existed three years after he claimed to have had his first vision

When Oliver Cowdery published his version of the history of the Church in December 1834 and February 1835 he did not include a recital of the First Vision story - thus implying that it was not known among the Saints by that point in time. One critical website makes the following claim:

In the first history of Mormonism from 1835 written under Joseph Smith's direction, it says that the night of September 1823 Joseph Smith began praying in his bed to learn 'the all important information, if a Supreme being did exist, to have an assurance that he was accepted of him.' (LDS periodical Messenger and Advocate, Kirtland, Ohio, Feb. 1835). It makes no sense for him to ask if God existed, if Smith had already seen God face-to-face some three years earlier, and knew he existed.^[1]

and

In Joseph Smith's 1835 published history of the church, he claimed that his first spiritual experience was in 1823 after a religious revival in Palmyra that same year. Smith testified that he prayed while in bed one night, to discover if God existed.

These claims, however, are false. Oliver's February 1835 installment did not describe Joseph's First Vision - it described Moroni's visit. It should also be noted that this was not "Joseph Smith's 1835 published history."

Only two years prior to Oliver's history, Joseph's 1832 account of the First Vision clearly establishes the date of both the first vision, and the vision of Moroni

Oliver Cowdery did, in fact, know about the First Vision when he recorded his version of the history of the Restoration—he had physical possession of the Prophet's 1832 history, which contains an account of the First Vision.

In October 1834 Cowdery announced in his newspaper that Joseph Smith would help with the history project but the Prophet himself noted that "no month ever found [him] more busily engaged than November." ^[2] In December 1834 President Smith was busy lecturing at the School of the Elders and acting as a trustee for the Kirtland High School and so during this month he sent Oliver a short letter to be included as part of the project, but also noted within it that he learned of his prominent role in the project, and its imminent appearance in the press, by reading Cowdery's periodical! ^[3]

26, 492n21 (HB) - Does Joseph's brother William associate Moroni's visit with a revival?

The author(s) of One Nation Under Gods make(s) the following claim:

Does Joseph's brother William associate Moroni's visit with a revival?

Author's sources: William Smith, William Smith on Mormonism cited in Vogel, Early Mormon Documents, vol. 1, 494.

FAIR's Response

This claim is also made in Becoming Gods, p. 35

Question: Did William Smith claim that a religious revival led to the Joseph's "first vision" of an angel in 1823?

William Smith conflates Joseph's First Vision with Moroni's visit in his 1883 biography

William Smith does indeed say in his 1883 autobiography that during a period of religious revival (which he dates at 1822-1823) Joseph Smith prayed to the Lord to know "the path of obedience" and was in turn visited by an angel who told him that "none of the sects were right."^[4]

William acknowledged that Joseph's own published history was more accurate than his own recollection

Critics of the Church who wish to use Williams statement to prove that the First Vision didn't happen in 1820 neglect to tell their audience members that directly after making this anomalous statement William adds that,

"A more elaborate and accurate description of [Joseph Smith's] vision, however, will be found in his own history"
(William B. Smith, William Smith on Mormonism [Lamoni, IA: Herald Steam Book and Job Office, 1883], 9).

This notation kicks the legs right out from underneath the stool that the critics are perched upon. William Smith identifies the Prophet's published history (the primary source of information) as being "more...accurate" than his own. This accurate version of events was canonized by the Latter-day Saints in Salt Lake City three years before William Smith published his erroneous remarks.

William was drawing his own history from an inaccurate source: Oliver Cowdery's 1834 and 1835 history in the Messenger and Advocate

Why was William Smith's recital of historical events so far off the mark? The answer is simple. He was drawing information, at length, from an inaccurate secondary source. A comparison of texts reveals that William was just rephrasing the information found in Oliver Cowdery's deficient Church history articles which were printed in the Latter Day Saints' Messenger and Advocate in 1834-35.^[5] This is where William got the "1823" date from and the idea that an "angel" appeared during the Prophet's initial visitation.

During a speech that William gave in 1883, his memory of events was much more accurate

It should be noted that during the very same year that William published his autobiography (1883) he gave a speech wherein he discussed certain elements of Church history. This time he was not reworking published information for inclusion in another printed text - he was simply telling other people about incidents that he remembered. This time his recital was much closer to his brother's own account. William said on this occasion,

• About 4 years after Joseph Smith Sr. went to Palmyra, New York (i.e., in 1820) Joseph Jr. became concerned about religion.
• Joseph Jr. did not know which way to go; he desired guidance in this area.
• Joseph Jr. wanted to be prepared for the next life; he wanted to know the "plan".
• Joseph Jr. said that there was "a lack of wisdom".
• At that time Mother Smith some of her children belonged to the Presbyterian church.
• Joseph Jr. went into the "woods" to pray to the Lord for guidance.
• A bright light appeared like the brightness of the sun.
• Joseph Jr. received a "vision".
• In the light Joseph Jr. saw "a personage".
• "that [B]eing pointed him [i.e., Joseph] out as the messenger to go forth and declare [H]is truth to the world; for ‘They had all gone astray;’ ‘Every man was going his own way'".

(The Saints’ Herald, vol. 30, no. ----, 16 June 1883, 388).

When William Smith relied upon his own memory he got many aspects of the First Vision story correct. When he relied upon a faulty historical narrative he was dead wrong about the details. Critics should take William's advice and quit pointing to his statements as if they had some kind of important significance and turn instead to the Prophet's own published account because it is "more . . . accurate".

27, 493n23 (HB) - Did George A. Smith merge the First Vision and Moroni's visit?

The author(s) of One Nation Under Gods make(s) the following claim:

Did George A. Smith merge the First Vision and Moroni's visit?

Author's sources: George A. Smith, Journal of Discourses, vol. 12, 334. (November 15, 1863)

FAIR's Response

This claim is also made in Becoming Gods, p. 35

Question: Was George A. Smith unaware that the Father and Son appeared to Joseph Smith during the First Vision?

George A. Smith was aware that the Father and Son appeared prior to making his statements about an "angel" appearing

Apostle George A. Smith said on two separate occasions that Joseph Smith's First Vision was of an "angel"—not of the Father and the Son. However, the argument that George A. Smith was simply not aware of a Father-and-Son First Vision account when he made his "angel" statements is nonsense since it can be shown from a documentary standpoint that he did indeed have prior knowledge of such a thing. An argument of ignorance is also untenable in light of the fact that Brother Smith's close associates in the Quorum of the Twelve Apostles had published orthodox recitals of the First Vision on nine different occasions long BEFORE he made his verbal missteps at the pulpit: (Orson Pratt - 1840, 1850, 1851); (Orson Hyde - 1842); (John E. Page - 1844); (John Taylor - 1850); (Lorenzo Snow - 1850); (Franklin D. Richards - 1851, 1852).

Historic documents appear to verify the claim that on two different occasions George A. Smith spoke of an angel appearing during Joseph Smith's First Vision

This does not mean that Brother Smith was not aware of the Father and the Son appearing to the Prophet at the time that he made his anomalous remarks. The following timeline demonstrates that the Prophet's cousin was well aware of the official version of events. His out-of-place comments need to be evaluated from that perspective.

7 April 1854

Elder George A. Smith was appointed at General Conference to be the new Church Historian.

9 August 1855

Elder George A. Smith wrote to the editor of the Deseret News on 9 August 1855 and gave permission to publish a short Church history that was originally requested for inclusion in a non-Mormon publication, but which ultimately did not appear in print. When Elder Smith told the First Vision story in this history he said that Joseph Smith beheld "two glorious Beings" during the experience. The capitalization of the word "Beings" indicates that the two individuals were considered to be Deity. Elder Smith then went on to tell the story of the coming forth of the Book of Mormon which, he said, was instigated by an "angel" who was commissioned of God (Deseret News, vol. 5, no. 26, 5 September 1855, 2).

15 August 1855

The First Vision account as found in the Wentworth Letter (1 March 1842) was published in Salt Lake City in connection with the official History of the Church. This account speaks of "two glorious personages" and then later speaks of the single "angel" who was involved in revealing the existence of the Book of Mormon plates. Since Elder Smith was the Church Historian at this time he likely would have known about the content of this publication.^[6]

6 August 1862

Elder George A. Smith's short Church history (see 9 August 1855 above) was reprinted on the pages of the Deseret News. In this First Vision account Elder Smith referred to "two glorious Beings" and then later spoke of the single "angel" who was involved in the coming forth of the Book of Mormon^[7]

15 November 1864

In a discourse on historical matters, Elder George A. Smith quoted directly from the official First Vision account, which was first published in the Times and Seasons newspaper on 15 March 1842 and 1 April 1842. Elder Smith recited the line, “This is my Beloved Son, hear Him” – leaving no doubt that he knew the specific identities of the two "personages" who appeared to Joseph Smith during the First Vision event.^[8]

15 November 1868

President George A. Smith (now a counselor in the First Presidency) accurately related many First Vision story elements - as published in the Church’s official history - but mistakenly mixed them together with several accurate angel Moroni story elements - as published in the Church’s official history. He said,

• Joseph Smith was 14 or 15 years old
• There was a revival involving Baptists, Presbyterians, and Methodists
• There was a scramble after the revival to secure converts
• Unpleasant feelings were the result
• Joseph Smith had attended those meetings
• Joseph Smith prayed because of James 1:5
• The Lord sent an angel to Joseph Smith in answer to his prayer
• Joseph Smith asked the angel which church was right and the angel said they were all wrong
• The vision was repeated several times and Joseph Smith was commanded to tell his father about it
• Joseph Smith’s father told him to observe the instructions that were given to him.^[9]

20 June 1869

President George A. Smith mistakenly mixed together accurate First Vision story elements with accurate angel Moroni story elements. He said,

• Some members of Joseph Smith’s family joined the Presbyterians
• Joseph Smith reflected much on religion
• Joseph Smith was astonished at the bad feelings manifested at the end of the reformation
• Joseph Smith was led to pray because of James 1:5
• Joseph Smith had a vision of a holy angel
• Joseph Smith asked which of the denominations in the vicinity was right
• Joseph Smith was told that they had all gone astray and wandered into darkness
• Joseph Smith was instructed not to join any of them
• Joseph Smith was told that God was about to restore the gospel in its simplicity and purity.^[10]

1869

President George A. Smith published a small pamphlet which contained the Wentworth Letter account of the First Vision.^[11]

20 November 1870

President George A. Smith accurately related several First Vision story elements at the pulpit. This time he did NOT mistakenly include any angel Moroni story elements in his narrative.

• The Lord revealed Himself to Joseph Smith
• Joseph Smith was puzzled by hearing learned men preach about different doctrines
• Joseph Smith saw the learned men quarrel over converts
• Joseph Smith prayed humbly, with faith, because of James 1:5
• Joseph Smith asked the Lord which was the right way
• The Lord showed Joseph Smith the right way.^[12]

The timeline shows that George A. Smith was accurate in relating First Vision details when he had a physical text to read from

The pattern that can be seen in the timeline above is that George A. Smith was accurate in relating First Vision details when he had a physical text to read from or was formally writing down historical matters; he was accurate on many points when he was talking extemporaneously; he corrected himself after delivering erroneous verbal remarks.

1. REDIRECTEvents after the First Vision

27, 493n24 (HB) - Did Lucy Mack Smith, Joseph's mother, say that the First Vision was of the angel in 1823?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Lucy Mack Smith, Joseph's mother, say that the First Vision was of the angel in 1823?

Author's sources: Lucy Mack Smith, "Preliminary Manuscript" of Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for many Generations, cited in Vogel, Early Mormon Documents, vol. 1, 289-291.

FAIR's Response

Lucy and the angel This claim is also made in Becoming Gods, p. 35

Question: Did Joseph Smith's mother say that the First Vision was of an "angel"?

Lucy Mack Smith's 1831 letter does NOT say that her son's first heavenly visitation was from an angel: Her letter contains an easily recognizable First Vision storyline fragment

The Prophet's mother—Lucy Mack Smith—wrote a letter in 1831 which seems to indicate that her son's First Vision consisted of seeing an "angel" instead of Deity. Critics suggest that this demonstrates that the Prophet's story evolved over time and that his claim to have seen God was a relatively late addition to his story.

Lucy Mack Smith's 1831 letter does NOT say that her son's first heavenly visitation was from an angel. Her letter not only contains an easily recognizable First Vision storyline fragment, but also cites a text that refers directly to the First Vision experience. Lucy's intent was NOT to focus attention on the First Vision, but rather on the heavenly manifestation associated with the Book of Mormon. There is no evidence that the letter was hidden or "suppressed"—the first publications of it were all by LDS authors in works supportive of the Church.

The purpose of Lucy's letter is to introduce the Book of Mormon to her siblings

The full text of the letter in question (written on 6 January 1831 in Waterloo, New York to Lucy's siblings) can be found in Benjamin E. Rich, ed., Scrapbook of Mormon Literature (Chicago: Henry C. Etten and Co., 1913), 1:543–46.

Anyone who reads the full text of this letter will soon discover that its stated purpose is to introduce the Book of Mormon to Lucy's siblings, to prepare them to receive a copy of it when it was presented to them, to explain that the book represented the fulfillment of biblical prophecy, and to summarize how it came forth in their day. The letter says absolutely nothing about Joseph Smith's encounter with the Book of Mormon "angel" being his FIRST spiritual manifestation.

Lucy's letter closely paraphrases a section of the Articles and Covenants of the Church that is recognized by LDS scholars as the earliest published reference to the First Vision experience

Critics fail to mention that Lucy's 1831 letter not only contains a very distinct First Vision storyline theme ("the churches have all become corrupted...the Lord hath spoken it") but it also closely paraphrases a section of the Articles and Covenants of the Church that is recognized by LDS scholars as the earliest published reference to the First Vision experience. This material was recorded by April 1830 and is reproduced below:

• D&C 20:5-8 (April 1830)

(verse 5) "After it was truly manifested unto this first elder [i.e., Joseph Smith] that he had received a remission of his sins, he was entangled again in the vanities of the world; (verse 6) But after repenting, and humbling himself sincerely, through faith, God ministered unto him by an holy angel, whose countenance was as lightning, and whose garments were pure and white above all other whiteness; (verse 7) And gave unto him commandments which inspired him; (verse 8) And gave him power from on high, by the means which were before prepared, to translate the Book of Mormon."(D&C 20꞉5-8

Compare this with Mother Smith's letter:

• LUCY'S LETTER (January 1831)

"Joseph, after repenting of his sins and humbling himself before God, was visited by an holy angel whose countenance was as lightning and whose garments were white above all whiteness, who gave unto him commandments which inspired him from on high; and who gave unto him, by the means of which was before prepared, that he should translate this book."

Compare both of the above sources with the Prophet's 1832 First Vision narrative:

• FIRST VISION ACCOUNT (September–November 1832)

"I felt to mourn for my own sins....[The Lord said during the First Vision,] 'thy sins are forgiven thee'....after many days I fell into transgression and sinned in many things....I called again upon the Lord and he shewed unto me a heavenly vision for behold an angel of the Lord came and stood before me....the Lord had prepared spectacles for to read the Book therefore I commenced translating the characters."

Critics also fail to point out that almost exactly two months before Lucy Mack Smith wrote her letter, four LDS missionaries (Oliver Cowdery, Orson Pratt, Peter Whitmer Jr. and Ziba Peterson) were publicly teaching that Joseph Smith had seen God "personally" and had received a commission from Him to preach true religion.^[13] It is specifically stated in the newspaper article that records this information that the missionaries made their comments about 1 November 1830 - shortly after the Church was formally organized. Some critics who do acknowledge this newspaper article attempt to dismiss it by calling it a "vague" reference, despite the clear wording that the missionaries taught that Joseph "had seen God frequently and personally."^[14]

The Lucy Mack Smith letter was not even available for publication until just shortly before it appeared in print because it was in a descendant's possession

Although one critic of the Church indicates that the letter was “unpublished until 1906”,^[15] he does not indicate where, or by whom. First published by Ben E. Rich, President of the Southern States Mission, the letter has been long available to interested students of LDS history.^[16]

It should be noted that the Lucy Mack Smith letter was not even available for publication until just shortly before it appeared in print because it was in a descendant's possession. The introduction to the letter published in the Elders' Journal states: "The following very interesting and earnest gospel letter written by Lucy Mack Smith, mother of the Prophet Joseph, to her brother, Solomon Mack and his wife, was presented to President Joseph F. Smith a few weeks ago by Mrs. Candace Mack Barker, of Keene, N[ew] H[ampshire], a grand-daughter of Solomon Mack, to whom the letter is addressed. Mrs. Barker stated that it was her desire to place the letter in the hands of those who would appreciate its contents and preserve it as she felt it properly deserved."^[17]

27 (HB) - Did Joseph engage in "ritual magic and divination?"

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph engage in "ritual magic and divination?"

Author's sources: No source provided.

FAIR's Response

• Presentism
• This claim is also made in Becoming Gods, p. 45, 351n144

FAIR Answers—back to home page

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1. REDIRECTJoseph Smith and folk magic or the occult

FAIR Answers—back to home page

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1. REDIRECTJoseph Smith and folk magic or the occult

FAIR Answers—back to home page

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1. REDIRECTJoseph Smith and folk magic or the occult
2. REDIRECTJoseph Smith and money digging#Did Joseph Smith and his contemporaries believe in supernatural entities with real power?

28 (HB) - Was Joseph Smith a "money digger?"

The author(s) of One Nation Under Gods make(s) the following claim:

Was Joseph Smith a "money digger?"

Author's sources: No source provided.

FAIR's Response

Presentism This claim is also made in Becoming Gods, p. 24

1. REDIRECTJoseph Smith and money digging#Was Joseph Smith's participation in "money digging" as a youth a blot on his character?

28 (HB) - Did Joseph use a "peep stone" to search for buried treasure?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph use a "peep stone" to search for buried treasure?

Author's sources: No source provided.

FAIR's Response

FAIR Answers—back to home page

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

What is the distinction between belief in "folk magic" and a religious belief in the supernatural?

The use of the terms "magic" and "occult" are prejudicial, loaded terminology

When critics use the term "magic" or "occult," they are using prejudicial, loaded terminology. Used in a neutral sense, magic might mean only that a person believes in the supernatural, and believes that supernatural can be influenced for the believer's benefit.

However, critics are generally not clear about what definition of magic they are using, and how to distinguish a "magical" belief in the supernatural from a "religious" belief in the supernatural.^[18] Scholars of magic and religion have, in fact, come to realize that defining "magic" is probably a hopeless task. John Gee noted:

Defining "magic" as "religious beliefs other than their own"

In 1990, Cambridge University published Stanley Tambiah's Magic, Science, Religion, and the Scope of Rationality, which showed that the definitions of many of the most important writers on "magic" were heavily influenced both by their backgrounds and their personal ideological agendas: they defined "magic" as religious beliefs other than their own. In 1992, the International Interdisciplinary Conference on Magic in the Ancient World failed to come to any agreement on what "magic" was. The plenary speaker, Jonathan Z. Smith, in particular voiced strong opinions:

I see little merit in continuing the use of the substantive term "magic" in second-order, theoretical, academic discourse. We have better and more precise scholarly taxa for each of the phenomena commonly denoted by "magic" which, among other benefits, create more useful categories for comparison. For any culture I am familiar with, we can trade places between the corpus of materials conventionally labeled "magical" and corpora designated by other generic terms (e.g., healing, divining, execrative) with no cognitive loss. Indeed, there would be a gain.^[19]

The use of the term "magic" is a negative label for modern Christians

The use of the term "magic" imposes, especially for modern Christians, a negative label at the outset, which explains its popularity for critics. As Professor of Egyptology Robert K. Ritner explained:

Modern Western terms for 'magic' function primarily as designations for that which we as a society do not accept, and which has overtones of the supernatural or the demonic (but not of the divine). It is important to stress that this pejorative connotation has not been grafted onto the notion of magic as the result of any recent theoretical fancy but is inherent in Western terminology virtually from its beginning. It constitutes the essential core of the Western concept of magic.^[20]

The Book of Mormon condemns "magic"

Moroni's visit was a turning point for Joseph, for it is important to note that the Book of Mormon itself condemns "magic" whenever it is mentioned:

And it came to pass that there were sorceries, and witchcrafts, and magics; and the power of the evil one was wrought upon all the face of the land, even unto the fulfilling of all the words of Abinadi, and also Samuel the Lamanite. Mormon 1꞉19

Regardless of Joseph's or his family's previous opinions regarding folk magic prior to the coming forth of the Book of Mormon, they clearly always believed in and had faith in God. Joseph believed that instruments such as the Urim and Thummim and his seer stone were consecrated by God for their intended use.

Were Joseph Smith's spiritual experiences originally products of magic and the occult?

Joseph's family believed in folk magic, and that Joseph himself used several different seer stones in order to locate lost objects

Book of Mormon Central, KnoWhy #538: Did a "Magic World View" Influence the Coming Forth of the Book of Mormon? (Video)

It is a known fact that Joseph's family believed in folk magic, and that Joseph himself used several different seer stones in order to locate lost objects.^[21] Brant Gardner notes,

Young Joseph Smith was a member of a specialized sub-community with ties to these very old and very respected practices, though by the early 1800s they were respected only by a marginalized segment of society.

Joseph's family shared folk magic beliefs that were common to the day. Joseph's mother, Lucy, felt it important to note in her history that the family did not let these magical endeavors prevent the family from doing the necessary work to survive:

But let not my reader suppose that, because I shall pursue another topic for a season, that we stopped our labor and went at trying to win the faculty of Abrac, drawing Magic circles or sooth saying to the neglect of all kinds of business. We never during our lives suffered one important interest to swallow up every other obligation. But, whilst we worked with our hands, we endeavored to remember the service of, and the welfare of our souls.^[22]

Joseph's involvement with Josiah Stowell's attempt to locate a lost Spanish treasure is well documented in Church history

Stowell requested Joseph's assistance in a mining operation looking for old coins and precious metals. This effort, in fact, resulted in charges being brought against Joseph by Stowell's relatives for being a "glasslooker" in 1826. Joseph was ultimately charged with being a "disorderly person" and released. (For more detailed information, see: Joseph Smith's 1826 glasslooking trial)

Some, however, believe that all of Joseph's early spiritual experiences, particularly the First Vision and the visit of Moroni, were originally magical or occult experiences that were only later couched in spiritual terms. For example, the Hurlbut affidavits relate stories of Moroni's visit that cast the angel in the role of spiritual treasure guardian, with one (Willard Chase) even claiming that the angel appeared in the form of a toad.

D. Michael Quinn has been the most prolific author on the subject of "magic" influences on the origins of Mormonism. According to William Hamblin:

Quinn's overall thesis is that Joseph Smith and other early Latter-day Saint leaders were fundamentally influenced by occult and magical thought, books, and practices in the founding of the Church of Jesus Christ of Latter-day Saints. This is unmitigated nonsense. Yet the fact that Quinn could not discover a single primary source written by Latter-day Saints that makes any positive statement about magic is hardly dissuasive to a historian of Quinn's inventive capacity.^[23]

Joseph Smith and his followers undoubtedly believed in supernatural power

Joseph Smith and his followers undoubtedly believed in supernatural power. And, they may have had some ideas about how to access that power that now strike us as inaccurate and even strange. This is not surprising, given the two centuries and massive scientific advances which separate our culture from theirs. However, there is no evidence that Joseph and others considered these things to be "magic," or the "occult," nor did they consider "magic" or the "occult" to be positive things.

What were the attitudes of Joseph Smith and his contemporaries toward "magic"?

The attitudes of Joseph Smith and his contemporaries toward "magic" was always negative

In 1841, Wilford Woodruff recounted an episode of Church disciplinary action:

The President then brought up the case of a Br Moumford, who was holding the office of a Priest, from whome fellowship had been withdrawn by the council of officers in consequence of his practizing fortune Telling, Magic, Black art &c & called upon Elders Woodruff & Cordon to express their feelings upon the subject when Elder Woodruff arose, & spoke Briefly upon the subject, & informed the assembly that we had no such custom or practice in the Church, & that we should not fellowship any individual who Practiced Magic fortune Telling, Black art &c for it was not of God. When It was moved & carried by the whole church that fellowship be withdrawn from Br Moumford.^[24]

And, most importantly, the Book of Mormon's treatment of "magic" or "sorcery" is always negative, which seems strange if (as we are asked to believe by the critics) Joseph Smith concocted it while at the same time embracing that same "magic."

Joseph Smith locates a seer stone while digging a well. Image copyright (c) 2016 by Anthony Sweat.

How did Joseph Smith use his seer stones as a youth?

Joseph as the village seer: the use of the seer stone prior to the Restoration

Brant Gardner clarifies the role that Joseph and his stone played within the community of Palmyra,

Young Joseph Smith was a member of a specialized sub-community with ties to these very old and very respected practices, though by the early 1800s they were respected only by a marginalized segment of society. He exhibited a talent parallel to others in similar communities. Even in Palmyra he was not unique. In D. Michael Quinn's words: "Until the Book of Mormon thrust young Smith into prominence, Palmyra's most notable seer was Sally Chase, who used a greenish-colored stone. William Stafford also had a seer stone, and Joshua Stafford had a 'peepstone which looked like white marble and had a hole through the center.'" Richard Bushman adds Chauncy Hart, and an unnamed man in Susquehanna County, both of whom had stones with which they found lost objects.^[25]

During his tenure as a "village seer," Joseph acquired several seer stones. Joseph first used a neighbor's seer stone (probably that belonging to Palmyra seer Sally Chase, on the balance of historical evidence, though there are other possibilities) to discover the location of a brown, baby's foot-shaped stone. The vision of this stone likely occurred in about 1819–1820, and he obtained his first seer stone in about 1821–1822.^[26]

The second seer stone was reportedly found while digging a well on the property of William Chase in 1822

Joseph then used this first stone to find a second stone (a white one). The second seer stone was reportedly found on the property of William Chase in 1822 as Chase described it:

In the year 1822, I was engaged in digging a well. I employed Alvin and Joseph Smith to assist me.... After digging about twenty feet below the surface of the earth, we discovered a singularly appearing stone, which excited my curiosity. I brought it to the top of the well, and as we were examining it, Joseph put it into his hat, and then his face into the top of his hat.... The next morning he came to me, and wished to obtain the stone, alleging that he could see in it; but I told him I did not wish to part with it on account of its being a curiosity, but I would lend it.^[27]

Did Joseph Smith place his seer stone in his hat while looking for lost objects?

Martin Harris recounted that Joseph could find lost objects with one of his seer stones

Martin Harris recounted that Joseph could find lost objects with the second, white stone:

I was at the house of his father in Manchester, two miles south of Palmyra village, and was picking my teeth with a pin while sitting on the bars. The pin caught in my teeth and dropped from my fingers into shavings and straw. I jumped from the bars and looked for it. Joseph and Northrop Sweet also did the same. We could not find it. I then took Joseph on surprise, and said to him--I said, "Take your stone." I had never seen it, and did not know that he had it with him. He had it in his pocket. He took it and placed it in his hat--the old white hat--and placed his face in his hat. I watched him closely to see that he did not look to one side; he reached out his hand beyond me on the right, and moved a little stick and there I saw the pin, which he picked up and gave to me. I know he did not look out of the hat until after he had picked up the pin.^[28]

Joseph's mother also indicated that Joseph was sought out by some, including Josiah Stoal, to use the stone to find hidden valuables. He

came for Joseph on account of having heard that he possessed certain keys by which he could discern things invisible to the natural eye.^[29]

Joseph referred to this incident in JS-H 1:55-56.

Stoal eventually joined the Church; some of his family, however, charged Joseph in court for events related to this treasure seeking. Stoal testified in Joseph's defense.

Joseph Knight also said that, at the command of the angel Moroni, Joseph looked into his seer stone to learn who he should marry. He "looked in his glass and found it was Emma Hale."^[30]

For a detailed response, see: Joseph's 1826 glasslooking trial

How many seer stones did Joseph Smith have in his possession?

Joseph had between two to four seer stones

Joseph first used a neighbor's seer stone (probably Sally Chase, on the balance of historical evidence, though there are other possibilities) to discover the location of a brown, baby's foot-shaped stone. The vision of this stone likely occurred in about 1819–1820, and he obtained his first seer stone in about 1821–1822.^[31]

Joseph then used this first stone to find a second stone (a white one). The color and sequence of obtaining these stones has often been confused,^[32] and readers interested in an in-depth treatment are referred to the endnotes.^[33]

Joseph would later discover at least two more seers stones in Nauvoo, on the banks of the Mississippi. These stones seem to have been collected more for their appearance, and there is little evidence of Joseph using them at that late date in his prophetic career.^[34]

What did Joseph Smith's seer stones look like?

Witnesses gave descriptions of the stones

One witness reported (of the first, brown stone), from 1826:

It was about the size of a small hen's egg, in the shape of a high-instepped shoe. It was composed of layers of different colors passing diagonally through it. It was very hard and smooth, perhaps by being carried in the pocket.^[35]

The second stone:

[the] Seer Stone was the shape of an egg though not quite so large, of a gray cast something like granite but with white stripes running around it. It was transparent but had no holes, neither on the end or in the sides.^[36]

How were Joseph Smith's seer stones involved in the translation of the Book of Mormon?

Joseph may have used his seer stone to view the location of the plates after Moroni told him where they were

There is considerable evidence that the location of the plates and Nephite interpreters (Urim and Thummim) were revealed to Joseph via his second, white seer stone. In 1859, Martin Harris recalled that "Joseph had a stone which was dug from the well of Mason Chase...It was by means of this stone he first discovered the plates."^[37]

Some critics have sought to create a contradiction here, since Joseph's history reported that Moroni revealed the plates to him (JS-H 1꞉34-35,42). This is an example of a false dichotomy: Moroni could easily have told Joseph about the plates and interpreters. The vision to Joseph may well have then come through the seer stone, as some of the sections of the Doctrine and Covenants (e.g., Section X) would later be revealed. One account matches this theory well:

I had a conversation with [Joseph], and asked him where he found them [the plates] and how he come to know where they were. he said he had a revelation from God that told him they were hid in a certain hill and he looked in his [seer] stone and saw them in the place of deposit.^[38]

Joseph was initially more excited about the Nephite interpreters than the gold plates

Joseph Knight recalled that Joseph was more excited about the Nephite interpreters than the gold plates:

After breakfast Joseph called me into the other room, set his foot on the bed, and leaned his head on his hand and said, "Well I am disappointed."

"Well, I said, "I am sorry."

"Well, he said, "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 plate for, said he, "I can see anything. They are marvelous."^[39]

Martin Harris described the Nephite interpreters

Martin Harris later described the Nephite interpreters as "about two inches in diameter, perfectly round, and about five-eighths of an inch thick at the centre.... They were joined by a round bar of silver, about three-eights of an inch in diameter, and about four inches long, which with the two stones, would make eight inches."^[40]

Joseph often used the seer stone to translate

Despite having the Nephite interpreters, Joseph Smith often used the seer stone to translate. This led to an episode in which Martin tested the veracity of Joseph's claim to use the second, white stone to translate:^[41]

Once Martin found a rock closely resembling the seerstone Joseph sometimes used in place of the interpreters and substituted it without the Prophet’s knowledge. When the translation resumed, Joseph paused for a long time and then exclaimed, "Martin, what is the matter, all is as dark as Egypt." Martin then confessed that he wished to "stop the mouths of fools" who told him that the Prophet memorized sentences and merely repeated them.^[42]

Joseph used his white seer stone sometimes "for convenience" during the translation of the 116 pages with Martin Harris; later witnesses reported him using his brown seer stone.

Joseph sometimes used the Nephite interpreters in the same manner as his seer stones, even when he was not translating

Mark-Ashurst McGee notes that Joseph used the Nephite interpreters in the same manner as his seer stone, even when he was not translating the plates, and may have removed them from the frame which held them:

On one occasion, while Joseph was digging a well for a woman in Macedon, his wife Emma felt that the plates were in danger and came to tell Joseph. Lucy wrote that Joseph, "having just looked into them before Emma go there[,] he perceived her coming and cmae up out of the well and met her..." ^[43] It seems doubtful that Joseph would have the eight-inch long pair of glasses with him while at work in the well. It seems that Joseph eventually detached the lenses from their frame and carried them in a pouch as he had his brown seer stone.^[44]

For a detailed response, see: Why would Joseph use the "rock in the hat" for the Book of Mormon translation that he previously used for "money digging?"

Why did Joseph Smith eventually stop using the seer stones to receive revelation?

Joseph eventually learned, through divine tutoring, how to receive unmediated revelation

These "Urim and Thummim" were the means of receiving most of the formal revelations until June 1829. That was the time of completing the Book of Mormon, which was translated through the Nephite interpreters and also Joseph's other seer stone(s). After this, seer stones were generally not used while receiving revelation or translation. (The JST and the Book of Abraham translations both began with seer stone usage, but Joseph soon quit using them.^[45]) Following his baptism, receipt of the Holy Ghost, and ordination to the Melchizedek priesthood, Joseph seems have felt far less need to resort to the stones.^[46] He had learned, through divine tutoring, how to receive unmediated revelation—the Lord had taken him "line upon line" from where he was (surrounded with beliefs about seeing and divining) and brought him to further light, knowledge, and power.

This perspective was reinforced by 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:

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.^[47]

Are there any Biblical parallels to Joseph Smith's understanding of the use of seer stones?

The idea of sacred stones acting as revelators to believers is present in the Bible

The idea of sacred stones acting as revelators to believers is present in the Bible, and Joseph Smith embraced a decidedly "non-magical" and "pro-religious" view of them:

In Revelation, John incorporates past religious symbols into his message. Thus the most internally consistent interpretation of the "white stone" combines with the book's assurance that the faithful will become "kings and priests" to the Most High (Rev. 1:6). These eternal priests will be in tune with God's will, like the High Priest with the breastplate of shining stones and the Urim. In Hebrew that term means "light," corresponding to the "white" stone of John's Revelation. This correlation should be obvious, but Joseph Smith is virtually alone in confidence that John sees the redeemed as full High Priests: "Then the white stone mentioned in Rev. 2:17 is the Urim and Thummim, whereby all things pertaining to a higher order of kingdoms, even all kingdoms, will be made know." As for genuine religion, Joseph Smith perceived the stone of John's vision not as a stone of chance but as a conduit of enlightenment and a reward of worthiness of character.^[48]

What happened to Joseph Smith's seer stones?

The Nephite interpreters were reclaimed by Moroni

As noted above, the Nephite interpreters were apparently reclaimed by Moroni following the loss of the 116 pages, and were only seen again by the Three Witnesses (Testimony of Three).

The seer stone was given to Oliver Cowdery

Van Wagoner and Walker write:

David Whitmer indicated that the seer stone was later given to Oliver Cowdery: "After the translation of the Book of Mormon was finished early in the spring of 1830 before April 6th, Joseph gave the Stone to Oliver Cowdery and told me as well as the rest that he was through with it, and he did not use the Stone anymore." Whitmer, who was Cowdery's brother-in-law, stated that on Oliver's death in 1848, another brother-in-law, "Phineas Young, a brother of Brigham Young, and an old-time and once intimate friend of the Cowdery family came out from Salt Lake City, and during his visit he contrived to get the stone from its hiding place, through a little deceptive sophistry, extended upon the grief-stricken widow. When he returned to Utah he carried it in triumph to the apostles of Brigham Young's 'lion house.'"...

[Van Wagoner and Walker here confuse the two seer stones, so this section is not included here, given that better information has since come to light.]

...Joseph Fielding Smith, as an apostle, made clear that "the Seer Stone which was in the possession of the Prophet Joseph Smith in early days . . . is now in the possession of the Church." Elder Joseph Anderson, Assistant to the Council of the Twelve and long-time secretary to the First Presidency, clarified in 1971 that the "Seer Stone that Joseph Smith used in the early days of the Church is in possession of the Church and is kept in a safe in Joseph Fielding Smith's office.... [The stone is] slightly smaller than a chicken egg, oval, chocolate in color."^[49] (This would be Joseph's first, "shoe-shaped stone," which was given to Oliver Cowdery, and then to his brother-in-law Phineas Young, brother of Brigham Young.^[50]

Joseph's second (white) stone is also in the possession of the LDS First Presidency.^[51]

Gardner: "Joseph Smith, long before golden plates complicated his position as a local seer, appears to have functioned just as Sally Chase did"

Brant Gardner:

Joseph Smith, long before golden plates complicated his position as a local seer, appears to have functioned just as Sally Chase did. Quinn reports that: "E. W. Vanderhoof [writing in 1905] remembered that his Dutch grandfather once paid Smith seventy-five cents to look into his ‘whitish, glossy, and opaque’ stone to locate a stolen mare. The grandfather soon ‘recovered his beast, which Joe said was somewhere on the lake shore and [was] about to be run over to Canada.’ Vanderhoof groused that ‘anybody could have told him that, as it was invariably the way a horse thief would take to dispose of a stolen animal in those days.'"13 While Vanderhoof reported a positive result of the consultation, it is interesting that his statement includes a qualifier that has the same intent as those added by the Saunders’ brothers. By the end of the century, one wouldn’t want to actually credit a village seer when describing their activities. Nevertheless, it isn’t the effectiveness that is important—it is the nature of the consultation. Sally Chase’s clients consulted her to find things which were lost, and Joseph Smith had at least one client who did the same.^[52] —(Click here to continue)

Godfrey: "Martin found a rock closely resembling the seerstone Joseph sometimes used in place of the interpreters and substituted it without the Prophet’s knowledge"

Martin was a shrewd farmer and businessman, and a man of some property. He often warred between belief and doubt. For example, Martin put Joseph to the test during the translation of the 116 pages with the seer stone. He repeatedly subjected Joseph's claims to empirical tests to detect deception or fraud. He came away from those experiences convinced that Joseph was truly able to translate the plates. He was so convinced, he was willing to suffer ridicule and committed significant financial resources to publishing the Book of Mormon.

Kenneth W. Godfrey, Ensign (January 1988):

After returning from a trip to Palmyra to settle his affairs, Martin began to transcribe. From April 12 to June 14, Joseph translated while Martin wrote, with only a curtain between them. On occasion they took breaks from the arduous task, sometimes going to the river and throwing stones. Once Martin found a rock closely resembling the seerstone Joseph sometimes used in place of the interpreters and substituted it without the Prophet’s knowledge. When the translation resumed, Joseph paused for a long time and then exclaimed, "Martin, what is the matter, all is as dark as Egypt." Martin then confessed that he wished to "stop the mouths of fools" who told him that the Prophet memorized sentences and merely repeated them.^[53]

To learn more about: seer stones in Church publications

Online

Richard Lloyd Anderson, "‘By the Gift and Power of God’," Ensign (September 1977): 79. Hyrum Andrus, Joseph Smith, the Man, the Seer (Salt Lake City, Utah: Deseret Book Company, 1960), 102. GL direct link William J. Hamblin, "An Apologist for the Critics: Brent Lee Metcalfe's Assumptions and Methodologies (Review of Apologetic and Critical Assumptions about Book of Mormon Historicity by Brent Lee Metcalfe)," FARMS Review of Books 6/1 (1994): 434–523. off-site Marvin S. Hill, "Money-Digging Folklore and the Beginnings of Mormonism: An Interpretative Suggestion," Brigham Young University Studies 24 no. 4 (Fall 1984), ?–??.GospeLink Francis W. Kirkham, "The Manner of Translating The BOOK of MORMON," Improvement Era (1939). GL direct link Joseph Fielding McConkie, Craig J. Ostler, Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations (Salt Lake City, Utah: Deseret Book Co., 2000), D&C 9. GL direct link Stephen D. Ricks, "Translation of the Book of Mormon: Interpreting the Evidence," Journal of Book of Mormon Studies 2/2 (1993). [201–206] link Brigham H. Roberts, "A Brief Debate on the Book of Mormon," in Defense of the Faith and the Saints, 2 vols. (1907), 1:350. Vol 1 GL direct link Vol 2 GL direct linkGL direct link Royal Skousen, "Towards a Critical Edition of the Book of Mormon," Brigham Young University Studies 30 no. 1 (Winter 1990), 52.GL direct link

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Was a "vagabond fortune-teller" named Walters Joseph Smith's "mentor"?

The idea that Walter's "mantle" fell upon Joseph is the creation of an enemy of Joseph Smith, Abner Cole

It is claimed by some that a "vagabond fortune-teller" named Walters became popular in the Palmyra area, and that when Walters left the area, "his mantle fell upon" Joseph Smith. However, the idea that "Walters the Magician" was a mentor to Joseph Smith and that his "mantle" fell upon Joseph once Walters left the area originated with Abner Cole. Cole published a mockery of the Book of Mormon called the "Book of Pukei."

Matthew Brown discusses the "Book of Pukei":,

Cole claims in the "Book of Pukei" that the Book of Mormon really came into existence in the following manner:

• Walters the Magician was involved in witchcraft and money-digging.
• Walters was summoned to Manchester, New York by a group of wicked, idle, and slothful individuals—one of which was Joseph Smith.
• Walters took the slothful individuals of Manchester out into the woods on numerous nighttime money-digging excursions. They drew a magic circle, sacrificed a rooster, and dug into the ground but never actually found anything.
• The slothful group of Manchesterites then decided that Walters was a fraud. Walters himself admitted that he was an imposter and decided to skip town before the strong arm of the law caught up with him.
• At this point, the mantle of Walters the Magician fell upon Joseph Smith and the rest of the Manchester rabble rallied around him.
• The "spirit of the money-diggers" (who is identified implicitly with Satan in the text) appeared to Joseph Smith and revealed the Golden Bible to him.^[54]

Does Lucy Mack Smith's mention of the "faculty of Abrac" and "magic circles" evidence that "magick" played a strong role in the Smith family's early life?

Lucy Mack Smith denied that her family was involved in wasting time by drawing "magic circles"

Critics generally neglect to provide the entire quote from Lucy. Dr. William J. Hamblin notes that there is "an ambiguously phrased statement of Lucy Mack Smith in which she denied that her family was involved in drawing "Magic circles."

There is no evidence from any Latter-day Saint sources about how to make "magic circles"

William Hamblin notes,

Quinn provides only very limited evidence, from anti-Mormon sources, that the Smiths were involved in making magic circles. He provides no evidence from LDS sources discussing how to make magic circles, describing their use by early Mormons, or establishing Mormon belief in the efficacy of such things.

Quinn does claim to have found one LDS reference supporting the use of magic circles. This is an ambiguously phrased statement of Lucy Mack Smith in which she denied that her family was involved in drawing "Magic circles" (p. 68; cf. 47, 66). Quinn maintains, because of an ambiguity of phraseology, that Lucy Mack Smith is saying that her family drew magic circles. The issue revolves around how the grammar of the original text should be understood. Here is how I read the text (with my understanding of the punctuation and capitalization added).

Now I shall change my theme for the present. But let not my reader suppose that, because I shall pursue another topic for a season, that we stopped our labor and went at trying to win the faculty of Abrac, drawing Magic circles or sooth saying to the neglect of all kinds of business. We never during our lives suffered one important interest to swallow up every other obligation. But, whilst we worked with our hands, we endeavored to remember the service of, and the welfare of our souls.125

When Lucy's statement is examined in context, it can be seen that she explicitly denies that the Smith's were involved in such things as "magic circles"

Hamblin continues,

Here is how I interpret the referents in the text.

Now I shall change my theme for the present [from a discussion of farming and building to an account of Joseph's vision of Moroni and the golden plates which immediately follows this paragraph]. But let not my reader suppose that, because I shall pursue another topic [Joseph's visions] for a season, that we stopped our labor [of farming and building] and went at trying to win the faculty of Abrac, drawing Magic circles or sooth saying to the neglect of all kinds of business [farming and building, as the anti-Mormons asserted, claiming the Smiths were lazy]. We never in our lives suffered one important interest [farming and building] to swallow up every other obligation [religion]. But, whilst we worked with our hands [at farming and building] we endeavored to remember the service of, and the welfare of our souls [through religion].

Thus, as I understand the text, Lucy Smith declares she is changing her theme to the story of the coming forth of the Book of Mormon. In the public mind, that story is associated with claims that the Smiths were lazy and involved in magical activities. By the time Lucy Smith wrote this text in 1845, anti-Mormons were alleging that Joseph had been seeking treasure by drawing magic circles. She explicitly denies that they were involved in such things. She also denies that the Smiths were lazy. She wants to emphasize that, although she is not going to mention farming and building activities for a while, these activities were still going on. Quinn wants to understand the antecedent of "one important interest" as "trying to win the faculty of Abrac, drawing Magic circles or sooth saying" (p. 68). I believe that the antecedent of "one important interest" is "all kinds of business," meaning farming and building. Quinn maintains the phrase to the neglect of means that they pursued magic to some degree, but not to the extent that they completely neglected their farming. I believe that the phrase to the neglect of means that they did not pursue magic at all, and therefore did not neglect their farming and building at all: they were not pursuing magic and thereby neglecting their business.

Lucy's narrative focuses on religious and business concerns, and does not discuss magic

Hamblin concludes,

Although the phrasing is a bit ambiguous, the matter can easily be resolved by reference to the rest of Lucy's narrative. Contra Quinn, Lucy Smith's text provides no other mention of the supposedly "important interest" of magical activities but does deal prominently with their religious and business concerns. If magic activities were such an important part of Joseph Smith's life and Lucy was speaking of them in a positive sense as "important interests," why did she not talk about them further in any unambiguous passage? My interpretation fits much better into the context of Lucy Smith's narrative as a whole, in which she amply discusses farming and family life, as well as religion and Joseph's revelations—the two important interests of the family—but makes no other mention of magic. As Richard Bushman notes, "Lucy Smith's main point was that the Smiths were not lazy as the [anti-Mormon] affidavits claimed—they had not stopped their labor to practice magic."126 Thus, ironically, Quinn is claiming that Lucy Smith's denial of the false claims that the Smith family was engaged in magical activities has magically become a confirmation of those very magical activities she is denying!^[55]

Did Joseph Smith, Sr. practice "divination"?

Peter Ingersoll, a former neighbor of the Smiths, claimed that Joseph Smith, Sr., practiced "divination"

It has been claimed that Joseph Smith, Sr., practiced "divination," and that this is evidence for the strong role which "magick" played in the Smith family's early life. This claim relies on one of the Hurlburt-Howe affidavits, given by Peter Ingersoll, a former neighbor of the Smiths.

Ingersoll's affidavit reads:

‘Was a neighbor of Smith from 1822 to 1830. The general employment of the family was digging for money. Smith senior once asked me to go with him to see whether a mineral rod would work in my hand, saying he was confident it would. As my oxen were eating, and being myself at leisure, I went with him. When he arrived near the place where he thought there was money, he cut a small witch-hazel, and gave me direction how to hold it. He then went off some rods, telling me to say to the rod, ‘Work to the money,’ which I did in an audible voice. He rebuked me for speaking it loud, saying it must be spoken in a whisper. While the old man was standing off some rods, throwing himself into various shapes, I told him the rod did not work. He seemed much surprised, and said he thought he saw it move. It was now time for me to return to my labor. On my return I picked up a small stone, and was carelessly tossing it from one hand to the other. Said he, (looking very earnestly,) ‘What are you going to do with that stone?’ ‘Throw it at the birds,’ I replied. ‘No,’ said the old man, ‘it is of great worth.’ I gave it to him. ‘Now,’ said he, ‘if you only knew the value there is back of my house!’ and pointing to a place near, ‘There,’ said he, ‘is one chest of gold and another of silver.’ He then put the stone which I had given him into his hat, and stooping forward, he bowed and made sundry maneuvers, quite similar to those of a stool-pigeon. At length he took down his hat, and, being very much exhausted, said, in a faint voice, ‘If you knew what I had seen, you would believe.’ His son, Alvin, went through the same performance, which was equally disgusting.

‘Another time the said Joseph senior told me that the best time for digging money was in the heat of summer, when the heat of the sun caused the chests of money to rise near the top of the ground. ‘You notice,’ said he, ‘the large stones on the top of the ground; we call them rocks, and they truly appear so, but they are in fact, most of them chests of money raised by the heat of the sun.’’....^[56]

Some of Ingersoll's claims are clearly false, based on other, more reliable testimony

Some of Ingersoll's claims are clearly false, based on other, more reliable testimony. It is telling that the critics often wish to jettison Ingersoll's claims as those of a teller-of-tall-tales or a liar when it is clear that he cannot be trusted. Yet, when no evidence exists (pro- or con-) save Ingersoll's testimony, they then present his witness as a reliable data point for conclusions about the early years of Joseph Smith and his family. Of Ingersoll's claims, Richard L. Anderson noted:

Peter lived near Joseph Smith and was employed to go with him to Pennsylvania to move Emma's personal property to the Smith farm in the fall of 1827. Ingersoll claims that after this, Joseph told him he brought home white sand in his work frock and walked into the house to find "the family" (parents, Emma, brothers and sisters) eating. When they asked what he carried, he "very gravely" told them (for the first time) that he had a "golden Bible" and had received a revelation that no one could see it and live. At that point (according to Ingersoll), Joseph offered to let the family see, but they fearfully refused, and Ingersoll says that Joseph added, "Now, I have got the damned fools fixed, and will carry out the fun."

Rodger Anderson [author of the book under review by Anderson] agrees with me that this is just a tall tale. Why? Family sources prove they looked forward to getting the plates long before this late 1827 occurrence, and Joseph had far more respect for his family than the anecdote allows. So Rodger Anderson thinks that Ingersoll at first believed Joseph and then retaliated: "it seems likely that Ingersoll created the story as a way of striking back at Smith for his own gullibility in swallowing a story he later became convinced was a hoax" (p. 56). That may be, and there are perhaps others making affidavits with similar motives. But the more provable point is that good stories die hard. Facts were obviously bent to make Joseph Smith the butt of many a joke. So anecdotes could be yarns good for a guffaw around a pot-bellied stove.

Ingersoll has another story in this class. Joseph planned to move Emma and the plates to Pennsylvania at the end of 1827. Then Ingersoll has Joseph playing a religious mind game with Martin Harris: "I . . . told him that I had a command to ask the first honest man I met with, for fifty dollars in money, and he would let me have it. I saw at once, said Jo, that it took his notion, for he promptly give me the fifty." Willard Chase tells a similar story, not identifying his source. But in this case both Joseph Smith and Martin Harris gave their recollections. Both say that Martin was converted to Joseph Smith's revelations first and then offered the money out of conviction, not because of sudden street-side flattery. The best historical evidence is not something told by another party, especially one with hostility to the person he is reporting....

Rodger Anderson recoils at my suggestion that the affidavits were "contaminated by Hurlbut," but he has merely argued harder for one road to this same result. Rodger Anderson then contends that Hurlbut's influence does not matter, since many of the statements were signed under oath before a magistrate. This is one of scores of irrelevancies. The question is credibility, not form. As Jesus essentially said in the Sermon on the Mount, the honest person is regularly believable, not just under oath. Nor does the act of signing settle all, since it is hardly human nature to read the fine print of a contract or all details of prewritten petitions. Rodger Anderson finds Ingersoll's sand-for-plates story "the most dubious" (p. 56) and thus admits that Ingersoll is "the possible exception" in "knowingly swearing to a lie" (p. 114). But Ingersoll does not tell taller stories than many others glinting in the hostile statements reprinted by Rodger Anderson. Like the persecuting orthodox from the Pharisees to the Puritans, the New York community was performing an act of moral virtue to purge itself of the stigma of an offending new religion. Hurlbut contributed to the process of mutual contamination of similar stories and catch-words....

Rodger Anderson closes his survey with the appeal to accept "the Hurlbut-Deming affidavits" as significant "primary documents relating to Joseph Smith's early life and the origins of Mormonism" (p. 114). Some tell of "early life," but many only repeat tall tales or disclose the prejudice that Joseph Smith said faced him from the beginning. There are some authentic facts about the outward life of young Joseph, but his inner life makes him significant. It is this other half that the testimonials brashly claim to penetrate but cannot. To the extent that the Prophet's spiritual experiences are the primary issue, the Hurlbut-Deming statements are not primary documents.

Here I have discussed some aspects of their objective shortcomings, but I do not intend to take much time answering countercharges. Those who think like Rodger Anderson will continue to reason that the Hurlbut-Deming materials contain serious history because "many based their descriptions on close association with the Joseph Smith, Sr., family" (p. 114). That is too sloppy for my taste. Downgrading a reputation is serious business, and I want a reasonable burden of proof to be met on each major contention. Knowing the family is not enough—knowing specific incidents is required. The mathematics of true personal history is fairly simple: half-truths added to others still retain their category of half-truths; conclusions without personal knowledge have zero value; and any number multiplied by zero is still zero.

A final, highly personal reaction: I once discussed a negative biography with a friend, literature professor Neal Lambert. After pointing out shortcomings in method and evidence, I self-consciously added an intuitive judgment: "and I think there is a poor tone to the book." Instantly picking up my apologetic manner, Neal answered vigorously, "But tone is everything." In reality, attitude penetrates the judgments we make, whether in gathering the Hurlbut-Deming materials or in defending them. With few exceptions, the mind-set of these testimonials is skeptical, hypercritical, ridiculing. But history is a serious effort to understand, and tools with the above labels have limited value.^[57]

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Source(s) of the criticism

Critical sources

Peter Ingersoll: Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 232-237, 248-249. (Affidavits examined) Partially reproduced in "The Origin of Mormonism," Christian Enquirer (New York) 5/51 (25 September 1852): [1]. Also available in full in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:40-45.

Did early members of the "Mormon" Church believe in witchcraft?

While some members may have believed in witchcraft, all the scriptural and primary evidence portrays their opinion of such things as negative, not positive

^[58] There are a number of texts and incidents which indicate a basically negative attitude towards the occult by most early Mormons. Brooke himself notices several incidents manifesting such an anti-occult strain in early LDS thought: George A. Smith, for instance, destroyed magic books brought to America by English converts (p. 239). Likewise, "organizations advocating the occult were suppressed" by Brigham Young in 1855 (p. 287), while, "in 1900 and 1901, church publications launched the first explicit attacks on folk magic" (p. 291). But the evidence of negative attitudes among Mormons to matters occult is much more widespread than Brooke indicates.

The Book of Mormon and the Doctrine and Covenants contain several explicit condemnations of sorcery, witchcraft, and magic. While admitting that there are only "rare references to magic or witchcraft in the Book of Mormon" (p. 176, 177), Brooke nonetheless insists that the "categories of treasure, magic, and sorcery . . . fascinated Joseph Smith" (p. 168). The Book of Mormon maintains that Christ will "cut off witchcrafts out of thy land" (3 Nephi 21꞉16), and sorcery, witchcraft, and "the magic art" are mentioned in lists of sins (Alma 1꞉32, Mormon 2꞉10). "Sorceries, and witchcrafts, and magics" are also attributed to "the power of the evil one" (Mormon 1꞉19). In the Doctrine and Covenants, sorcerers are among those who are "cast down to hell" (D&C 76꞉103,106), who "shall have their part in . . . the second death" (D&C 63꞉17). These are the only references to magical or occult powers in LDS scripture, and they are uniformly and emphatically negative. Brooke's key terms, such as "alchemy," "astrology," "hermeticism," "androgyny," and "cabala," are never mentioned in LDS scripture.

Several early LDS writers were unequivocal in their condemnation of magic and the occult. One brother was "disfellowshipped by the council of officers, for using magic, and telling fortunes &c." The ancient Egyptian use of "omens, charms, unlucky days and magic" is described as "grossly superstitious." Orson Pratt described alchemy as "the pursuit of that vain phantom." His brother Parley was even more forthright:

It is, then, a matter of certainty, according to the things revealed to the ancient Prophets, and renewed unto us, that all the animal magnetic phenomena, all the trances and visions of clairvoyant states, all the phenomena of spiritual knockings, writing mediums, &c., are from impure, unlawful, and unholy sources; and that those holy and chosen vessels which hold the keys of Priesthood in this world, in the spirit world, or in the world of resurrected beings, stand as far aloof from all these improper channels, or unholy mediums, of spiritual communication, as the heavens are higher than the earth, or as the mysteries of the third heaven, which are unlawful to utter, differ from the jargon of sectarian ignorance and folly, or the divinations of foul spirits, abandoned wizards, magic-mongers, jugglers, and fortune-tellers.

Based on this extensive (but admittedly incomplete) survey of early Mormon writings, we can arrive at three logical conclusions:

1. the unique ideas that critics advocating the "magic" hypothesis claim were central to the origins of Mormonism do not occur in early LDS primary texts;
2. early Mormons seldom concerned themselves with things occult; but
3. on the infrequent occasions when they mention the occult, it is without exception viewed negatively.

Was the fact that the recovery of the Book of Mormon plates occurred on the autumnal equinox somehow significant?

Book of Mormon Central, KnoWhy #193: Why Did Moroni Deliver the Plates on September 22? (Video)

There are many religious traditions (including Judaism) that use the equinoxes as part of their religious calendar

Joseph's meetings with Moroni and the recovery of the Book of Mormon occurred on the autumnal equinox, a date with astrological and magical significance. Some have speculated that this is evidence of Joseph Smith's preoccupation with "magick." However, there are many religious traditions (including Judaism) that use the equinoxes as part of their religious calendar. Thus, the presence of a significant "astrological" date may be coincidental or present for religious, not "magical" reasons. This again highlights the problems with "magic" as a category.

In this instance, critics presume that their claims about Joseph's preoccupation with magic is an accurate description of his attempt to recover the plates (see circular reasoning). If, however, there are other explanations for receiving the plates on the evening of 21–22 September 1827, then this cannot be used as evidence for pre-occupation with a "magic world view."

The recovery of the Book of Mormon plates occurred on a vital date in the Jewish calendar: Rosh ha-Shanah, the Jewish New Year

The Book of Mormon claims to be a religious text, with a world-view sharing close affinities with Judaism. Interestingly, the plates' recovery occurred on a vital date in the Jewish calendar:

Rosh ha-Shanah, the Jewish New Year (which had begun at sundown on 21 September 1827). At Rosh ha-Shanah the faithful were commanded to set a day aside as "a sabbath, a memorial of blowing of trumpets, an holy convocation" (Leviticus 23:24).^[59]

Rosh ha-Shanah also begins the Asseret Yemei Teshuva (The Ten Days of Repentance) which precede the holiest day of the Jewish year: Yom Kippur, the day of the atonement. Likewise, the Book of Mormon claimed to come forth to preach repentance, and prepare the way for Christ's second coming.

Rosh ha-Shanah is celebrated by the blowing of the ram's horn (shofar), just as Jesus' apocalyptic teachings foretold that the elect would be gathered by angels "with a great sound of a trumpet" (Matthew 24:31). The Revelation of St. John features angels with trumpets as part of the preparation or heralding of Christ's second coming (e.g., Revelation 8:2,6; compare D&C 77꞉12). The Book of Mormon portrays itself squarely within this tradition, heralding and preparing the way for the gathering of the elect and the return of Christ (1 Nephi 13꞉34-42).

In the Jerusalem temple, "at the autumnal equinox the rays of the sun could enter the [holy of holies] because the whole of the edifice faced east."^[60] Thus, on a date in which the idea of divine illumination, light, and knowledge streaming into God's earthly temple was so prominent, a new divine revelation of scripture fits at least as well as Quinn's claim that this date has astrological significance for "the introduction of 'broad cultural movements and religious ideas'."^[61]

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 38. ( Index of claims ) Sally Denton, American Massacre: The Tragedy at Mountain Meadows, (Secker & Warburg, 2003), 5. Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 157, 163. ( Index of claims ) D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 121 ( Index of claims ) George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 12. ( Index of claims , (Detailed book review))

Did Joseph Smith derive his religious ideas in part from a mysticism called Kabbalah?

There is little actual evidence to support this

It is claimed that Joseph Smith's religious ideas derived in part from Kabbalah, a type of (usually Jewish) mysticism. Critics and the unwary presume that because a few lengthy works have been written about Joseph Smith and kabbalistic ideas, this is sufficient grounds for presuming a connection. The evidence behind this connection, is, however, on shaky evidential ground.

Before swallowing the critics' explanation, one should study the extensive reviews which illustrate numerous problems with this approach thus far.

It is not the job of the Saints to prove that kaballah did not influence Joseph Smith. It is the job of his critics to prove that it did. And, thus far, that proof has not been forthcoming. Extensive reviews of the works which purport to find this strain in Joseph Smith's thought are available (see below).

It is difficult to prove a negative—how might we prove that Joseph's ideas were not from Kabbalah? Rather, we can consider a number of the problems with this intellectual construct, and then ask if there are not perhaps better ways to understand Joseph's thought.

Some authors merely describe LDS doctrine or practice in kabbalistic or "hermetical" terms

Some authors merely describe LDS doctrine or practice in kabbalistic or "hermetical" terms, and then presume that by doing so they have proved that these ideas were, in fact, drawn from kabbalah. This is circular reasoning.

For example, one review wrote that:

Throughout his book, Brooke's approach might be characterized as scholarship by adjective (see, e.g., pp. 240, 294). Time and again, he places the adjective "hermetic" or "alchemical" before a noun relating to Mormonism and then proceeds as if the mere act of juxtaposing the two terms—essentially without argument—had established that the ill-defined adjective really applies. He holds that "certainly Joseph Smith was predisposed to a hermetic interpretation of sacred history and processes from his boyhood" (p. 208). But what does this mean? What is a "hermetic interpretation" here? Although Brooke himself seems to have a predisposition to a "hermetic interpretation" of almost everything in sight, Joseph Smith and his followers undoubtedly did not have the remotest idea of what hermeticism was.

Simply labeling Mormon celestial marriage "hermetic" and "alchemical" (as on pp. 214, 257-58, 281) does not make it such. Frequently, in a kind of fallacy of misplaced concretion, Brooke is misled by his own metaphors to misread nineteenth-century realities (as in his use of the terms "alchemy" and "transmutation" in discussing the Kirtland Bank [pp. 222-23; cf. 227-28]), and even twentieth-century Utah (as when he describes modern financial scams in Utah as "alchemical" [p. 299]). On at least one occasion, Fawn Brodie's (twentieth-century) portrayal of Sidney Rigdon as engaged in a metaphorical "witchhunt" inspires Brooke—evidently by sheer word association—to claim that Joseph Smith (!) saw himself as literally surrounded by witches (p. 230).^[62]

This is a common approach, with another author falling victim to the same tendency:

Owens's entire thesis also suffers repeatedly from semantic equivocation—using a term "in two or more senses within a single argument, so that a conclusion appears to follow when in fact it does not."61 Owens does not adequately recognize the fact that the semantic domain of words can vary radically from individual to individual, through translation, by shifts in meaning through time, or because of idiosyncratic use by different contemporary communities.62 For Owens it is often sufficient to assert that he feels that kabbalistic or hermetic ideas "resonate" with his understanding of Latter-day Saint thought (p. 132). Thus, in an attempt to demonstrate affiliations between the Latter-day Saint world view and that of esotericists, Owens presents a number of ideas that he claims represent parallels between his understanding of the kabbalistic and hermetic traditions and his view of Latter-day Saint theology, but that, upon closer inspection, turn out to be only vaguely similar, if at all....

Owens frequently implicitly redefines kabbalistic and hermetic terms in a way that would have been foreign to both the original esoteric believers and to early Latter-day Saints. In an effort to make ideas seem similar, he is forced to severely distort both what esotericists and Latter-day Saints believe.^[63]

Some critics stretch LDS scripture to the breaking point in an effort to "prove" their argument

...when a Book of Mormon passage denounces "works of darkness" (Alma 37꞉23), Brooke asserts that "although he never mentions them by name, Smith had declared an occult war on the witchlike art of the counterfeiters" (p. 178). Really? Nothing in the passage calls for such an interpretation, any more than does the analogous phrase in Ephesians 5:11. There can be little doubt, of course, that the early Latter-day Saints, like most of their contemporaries on the American frontier, suffered from counterfeiters' schemes and regarded them as enemies.....But that scarcely justifies Professor Brooke's arbitrary allegorical speculations. Besides, as readers will notice, Brooke cannot really decide whether the Mormons opposed counterfeiting or favored it. Either option will suffice for him, since either will allow him to claim that they were fascinated by it and since, taken together, they constitute a historical hypothesis that is virtually impervious to historical proof or disproof.^[62]

Some critics ignore the common biblical sources for ideas in LDS thought, and instead argue that these ideas came from much more obscure hermetic thought

It is universally acknowledged that biblical quotations, paraphrases, and imagery fill all early LDS scripture, writings, and sermons. Time and again early Latter-day Saints explicitly point to biblical precedents for their doctrines and practices. Joseph Smith and all the early Mormon elders taught and defended their doctrines from the Bible. Even in the great King Follett discourse—which Brooke sees as a cornucopia of "hermetic" doctrine—Joseph declared "I am going to prove it [the doctrine of multiple gods] to you by the Bible." The text is filled with biblical quotations and allusions. Never do the early Saints claim they are following hermetic or alchemical precedents. Brooke, however, generously sets out to correct this lapse for them....^[62]

Although far less problematically or extensively than Brooke, Owens also ignores obvious biblical antecedents to Latter-day Saint thought in favor of alleged hermetic or alchemical antecedents. Owens informs us that "Paracelsus also prophesied of the coming of the prophet "Elias' as part of a universal restoration, another idea possibly affecting the work of Joseph Smith" (p. 163 n. 90). Quite true. But why does Owens fail to mention the strong biblical tradition of the return of Elijah/Elias, the clear source for this idea for both Paracelsus and Joseph Smith? ^[63]

Critics cannot produce primary sources from the early Saints expressing their interest in kabbalah or hermeticism

Furthermore, critics tend to ignore or downplay evidence of an opposition to "magic" or "the occult" among early Saints:

...there are a number of texts and incidents which indicate a basically negative attitude towards the occult by most early Mormons. Brooke himself notices several incidents manifesting such an anti-occult strain in early LDS thought: George A. Smith, for instance, destroyed magic books brought to America by English converts (p. 239). Likewise, "organizations advocating the occult were suppressed" by Brigham Young in 1855 (p. 287), while, "in 1900 and 1901, church publications launched the first explicit attacks on folk magic" (p. 291).36 But the evidence of negative attitudes among Mormons to matters occult is much more widespread than Brooke indicates.

The Book of Mormon and the Doctrine and Covenants contain several explicit condemnations of sorcery, witchcraft, and magic....The Book of Mormon maintains that Christ will "cut off witchcrafts out of thy land" (3 Nephi 21:16), and sorcery, witchcraft, and "the magic art" are mentioned in lists of sins (Alma 1:32, Mormon 2:10). "Sorceries, and witchcrafts, and magics" are also attributed to "the power of the evil one" (Mormon 1:19). In the Doctrine and Covenants, sorcerers are among those who are "cast down to hell" (D&C 76:103, 106), who "shall have their part in . . . the second death" (D&C 63:17).37 These are the only references to magical or occult powers in LDS scripture, and they are uniformly and emphatically negative. Brooke's key terms, such as "alchemy," "astrology," "hermeticism," "androgyny," and "cabala," are never mentioned in LDS scripture.^[62]

In another case, critics present

background material [that is] is often dated or misrepresented. Owens's use of sources, both primary and secondary, is problematic at a number of levels. First, he ignores nearly all earlier writings by Latter-day Saint scholars on the significance of the possible parallels between Latter-day Saint ideas and the Western esoteric tradition. There is, in fact, a growing body of Latter-day Saint literature that has examined some of these alleged parallels, and presented possible interpretations of the relationship between the esoteric tradition and the gospel. Why is Nibley not even mentioned by Owens, despite the fact that he has been writing on this subject for four decades?9 Robert F. Smith's discussion of many of these issues is ignored....

Furthermore, for the most part, Owens's account of the Western esoteric tradition does not rely on primary sources, or even translations of primary sources, but on secondary summaries, which he often misunderstands or misrepresents. This unfamiliarity with both the primary and secondary sources may in part explain the numerous errors that occur throughout his article....^[63]

Critics often fail to provide any specifics to link these ideas to the members of the Church—generally because there aren't any such sources.

This does not deter critics, however, from a chain of speculation, supposition, and probability that hides the fact that no evidence whatever has been presented:

Owens insists that "any backwoods rodsman divining for buried treasures in New York in 1820 may have known about the [esoteric] tradition" and that "there undoubtedly existed individuals [in the early nineteenth-century United States] who were deeply cognizant of Hermeticism, its lore, rituals, and aspirations. And this group probably included an occasional associate of treasure diggers" (p. 159). Elsewhere Owens asserts that "there must have been more than a few" people in frontier New York who had been influenced by the hermetic, kabbalistic, and alchemical traditions (p. 165, emphasis added to all these citations). Evidence, please! Who exactly were these individuals? What exactly did they know? How exactly did they gain their unusual knowledge? Exactly when and where did they live? With whom exactly did they associate? What exactly did they teach their associates? What evidence—any evidence at all—does Owens provide for any of his speculations? ^[63]

Reliance on late, anti-Mormon accounts

Given the lack of material to support this hypothesis in the words of Joseph Smith or his followers, critics turn to their enemies:

...in large part Brooke relies on late secondhand anti-Mormon accounts—taken at face value—while rejecting or ignoring eye-witness contemporary Mormon accounts of the same events or ideas....

In a book purportedly analyzing the thought of Joseph Smith, it is remarkable how infrequently Joseph himself is actually quoted. Instead we find what Joseph's enemies wanted others to believe he was saying and doing. Thus, while it may be true that some early non-Mormons or anti-Mormons occasionally described some activities of Joseph Smith and the Saints as somehow related to "magic," it is purely a derogatory outsider view. The Saints never describe their own beliefs and activities in those terms. Brooke has a disturbing tendency to cite standard LDS sources and histories on noncontroversial matters—thereby establishing an impression of impartiality—while, on disputed points, using anti-Mormon sources without explaining the Mormon perspective or interpretation.^[64]

Sometimes, critics even give "magical" meaning to common words used by Joseph Smith in a completely different context

in a breathtaking case of academic legerdemain, he takes common terms that occur with specialized technical meanings in hermetic and alchemical thought—terms such as "furnace," "refine," "stone," "metal," etc.—and proposes the existence of such common terms in Mormon writings as a subtle but irrefutable indication that Mormons had hermetic and alchemical ideas in the backs of their minds all along. In fact, so subtle is the impact of hermetic and alchemical thought on Joseph that "the hermetic implications of his theology may not even have been clear to Smith himself" (p. 208)! This is truly an alchemical transmutation of baseless assertions into pure academic fool's gold.^[62]

Or:

Owens ignores two other obvious explanations: that both esoteric and Latter-day Saint ideas derive from a similar source, e.g., the Bible, or that Joseph Smith received true revelation, as opposed to some ill-defined type of Jungian "personal cognition." ^[63]

Some critics' relative unfamiliarity with LDS history is made clear by repeated self-contradiction and historical blunders

Brooke's presentation of early Mormon history is likewise plagued by repeated blunders. His depiction of a Joseph Smith who is "bitter," "suspicious," and "anxious" (p. 135)—a description helpful to Brooke's environmentalist reading of the Book of Mormon—flies in the face of Brooke's own claim that "by all accounts he was a gregarious, playful character" (p. 180; cf. JS-H 1:28). It may also seem remarkable to some that Joseph believed that "the simultaneous emergence of counterfeiting and the spurious Masonry of the corrupt country Grand Lodge in the early 1820s was an affliction on the people, the consequence of their rejection of Joseph Smith as a preacher of the gospel" (p. 177), since Joseph had not yet restored the gospel or begun to preach in the early 1820s. Brooke has Joseph and Oliver being "baptized into the Priesthood of Aaron" (p. 156), even though their baptism and their ordination to the priesthood were clearly two separate events.66 Furthermore, he uses the alleged counterfeiting activities of Theodore Turley, Peter Hawes, Joseph H. Jackson, Marenus Eaton, and Edward Bonney to propose a continued Mormon fascination with counterfeiting, and thereby, with alchemy (pp. 269-70), despite the fact that Jackson, Eaton, and Bonney were not LDS! And Brooke seems unsure as to whether John Taylor's Mediation and Atonement "was of great significance doctrinally, because it marked the rejection of the Adam-God concept," (p. 289) or whether the "rejection of the Adam-God doctrine [was] something that John Taylor had not really attempted" (p. 291).^[62]

Errors also extend beyond LDS matters into the history of "magick" thought itself:

Owens makes an unsupported claim that the alchemists' ""philosopher's stone' [was] the antecedent of Joseph Smith's "seer's stone'" (p. 136). In fact, the philosopher's stone (lapis philosophorum) was thought to have been composed of primordial matter, the quintessentia—the fifth element after air, water, fire, and earth. Unlike Joseph's seer stone, it was not really a literal "stone" at all, but primordial matter (materia prima)—"this stone therefore is no stone," as notes a famous alchemical text.26 Sometimes described as a powder the color of sulfur, the philosopher's stone was used for the transmutation of matter and had little or nothing to do with divination. Indeed, the use of stones and mirrors for divination antedates the origin of the idea of the philosopher's stone. There is no relationship beyond the fact that both happen to be called a stone....

Owens claims that the concept that "God was once as man now is . . . could, by various exegetical approaches, be found in the Hermetic-Kabbalistic tradition" (pp. 178-79). It is understandable that he provides neither primary nor secondary evidence for this assertion, since no hermetic or kabbalistic texts make such a claim. Unlike Latter-day Saint concepts of God and divinization, the metaphysical presuppositions of both hermeticism and kabbalism are fundamentally Neoplatonic.^[63]

Even the complete absence of evidence is no bar to the critic:

Owens speculates at great length about possible Rosicrucian influences on Joseph Smith (pp. 138-54), asserting (with absolutely no evidence) that Luman Walter was influenced by Rosicrucian ideas (p. 162). Once again, however, Owens ignores the annoying fact that the Rosicrucian movement was effectively dead at the time of Joseph Smith. In England "the Gold and Rosy Cross appears to have had no English members and was virtually extinct by 1793."...

Thus Joseph Smith was alive precisely during the period of the least influence of Kabbalah, hermeticism, and Rosicrucianism, all of which had seriously declined by the late eighteenth century—before Joseph's birth—and would revive only in the late nineteenth century, after Joseph's death. Owens never recognizes these developments, but instead consistently quotes sources earlier and later than Joseph Smith as indicative of the ideas supposedly found in Joseph's day.^[63]

Some critics do not seem to even understand modern LDS thought and history well

For example:

Professor Brooke's ignorance of contemporary Mormonism hurts him in amusing ways. Even the cold fusion claims made at the University of Utah a few years ago are pressed into service as illustrations of Mormon hermeticism: They are interesting, Brooke declares, "given Mormon doctrines on the nature of matter" (p. 299). He never troubles himself, though, to explain how the experiments of the two non-Mormon chemists Stanley Pons and Martin Fleischman are even remotely helpful as indicators of Latter-day Saint attitudes and beliefs.

It is probably significant that Brooke's mistakes are not random; rather, his presentation consistently misrepresents LDS scripture, doctrine, and history in ways that tend to support his thesis by making LDS ideas seem closer to his hermetic prototypes. These are not minor errors involving marginal characters or events in LDS scripture and history; nor are they mere matters of interpretation. Rather, for the most part, they are fundamental errors, clearly demonstrating Brooke's feeble grasp of the primary texts.^[62]

Did Joseph Smith have a Jupiter talisman on his person at the time of his death?

The only source of evidence that claims Joseph Smith had the Jupiter Talisman on his person is Charles Bidamon, made long after the death of Joseph and Emma

Did Joseph have this Talisman on him when he was murdered? What would it mean if he did?

This well circulated claim finds its origins in a 1974 talk by Dr. Reed Durham. Durham said that Joseph "evidently [had a Talisman] on his person when he was martyred. The talisman, originally purchased from the Emma Smith Bidamon family, fully notarized by that family to be authentic and to have belonged to Joseph Smith, can now be identified as a Jupiter talisman."^[65]

There is only one source of evidence that claims Joseph Smith had the Jupiter Talisman on his person, and that source is Charles Bidamon. Bidamon's statement was made long after the death of Joseph and Emma, relied on memories from his youth, and was undergirded by financial motives.

The idea that Joseph Smith might have had a Jupiter Talisman in his possession is used by critics of the Church as proof of his fascination with the occult. As one work put it: "The fact that Smith owned a Jupiter talisman shows that his fascination with the occult was not just a childish fad. At the time of his death, Smith had on his person this talisman....^[66]

By contrast, contemporary evidence demonstrates that Joseph did not have such a Talisman in his possession at his death.

Durham, the source of the idea in modern discourse, would later say:

I now wish I had presented some of my material differently… For instance, at the present time, after rechecking my data, I find no primary evidence that Joseph Smith ever possessed a Jupiter talisman. The source for my comment was a second-hand, late source. It came from Wilford Wood, who was told it by Charlie Bidamon, who was told it by his father, Lewis Bidamon, who was Emma’s second husband and a non-Mormon not too friendly to the LDS Church. So, the idea that the Prophet had such a talisman is highly questionable!... [One author who was presented wrote:] "Dr. Durham also told me he was trying to play the "devil’s advocate" in his Nauvoo speech, which is what many there, including myself, sensed. Unfortunately others took the words to further their purposes."^[67]

What is the source of the story about Joseph Smith possessing a Jupiter talisman?

The source of the Talisman story, upon which Dr. Durham based his remarks, was Wilford C. Wood, who was told it by Charles Bidamon, the son of Lewis Bidamon

Lewis was Emma Smith's non-Mormon second husband. Charles was born following an affair between Lewis Bidamon and Nancy Abercrombie, which occurred while Lewis was married to Emma. Charles was taken in by Emma when four years old, and raised by her until her death 11 years later.^[68] (This action says much for Emma's charity.)

The talisman, or "silver pocket piece" as described in 1937, appeared on a list of items purportedly own by Joseph Smith which were to be sold by Charles Bidamon

Richard Lloyd Anderson wrote that the Talisman, or "silver pocket piece" as described in 1937, appeared on a list of items purportedly own by Joseph Smith which were to be sold by Charles Bidamon. One item listed was "a silver pocket piece which was in the Prophet's pocket at the time of his assassination."^[69]:541 Wilford Wood, who collected Mormon memorabilia, purchased it in 1938 along with a document from Bidamon certifying that the Prophet possessed it when murdered. The affidavit sworn to by Charles Bidamon at the time of Wilford C. Wood's purchase was very specific:

This piece came to me through the relationship of my father, Major L. C. Bidamon, who married the Prophet Joseph Smith's widow, Emma Smith. I certify that I have many times heard her say, when being interviewed, and showing the piece, that it was in the Prophet's pocket when he was martyred at Carthage, Ill.^[69]:558

Bidamon waited fifty-eight years after Emma’s death to make his certification, and notes that at the time of her death he was only fifteen years old

Anderson noted that Bidamon waited fifty-eight years after Emma’s death to make his certification, and notes that at the time of her death he was only fifteen years old.

Durham based his comments on Wood's description for the item which was: "This piece [the Talisman] was in Joseph Smith's pocket when he was martyred at Carthage Jail."^[69]:558[70] However, a list of the items in Joseph's possession at the time of his death was provided to Emma following the martyrdom. On this list there was no mention made of any Talisman-like item. If there had been such an article, it ought to have been listed.

The list of items in Joseph's possession at the time of his death did not list the talisman among them

In 1984, Anderson located and published the itemized list of the contents of Joseph Smith's pockets at his death. The list was originally published in 1885 in Iowa by James W. Woods, Smith's lawyer, who collected the prophet's personal effects after the Martyrdom. The contents from the published 1885 printing are as follows:

Received, Nauvoo, Illinois, July 2, 1844, of James W. Woods, one hundred and thirty- five dollars and fifty cents in gold and silver and receipt for shroud, one gold finger ring, one gold pen and pencil case, one penknife, one pair of tweezers, one silk and one leather purse, one small pocket wallet containing a note of John P. Green for $50, and a receipt of Heber C. Kimball for a note of hand on Ellen M. Saunders for one thousand dollars, as the property of Joseph Smith. - Emma Smith.^[69]:558[71]

No Talisman or item like it is listed. It could not be mistaken for a coin or even a "Masonic Jewel" as Durham first thought. Anderson described the Talisman as being "an inch-and-a-half in diameter and covered with symbols and a prayer on one side and square of sixteen Hebrew characters on the other."^[69]:541 Significant is the fact that no associate of Joseph Smith has ever mentioned anything like this medallion. There are no interviews that ever record Emma mentioning any such item as attested to by Charles Bidamon, though he claimed she often spoke of it.

Stephen Robinson: "In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place"

Of the matter of the Jupiter talisman that is alleged to have been among Joseph Smith's possessions at the time of his death, Stephen Robinson wrote:

In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place. If the coin were Joseph's, that fact alone would tell us nothing about what it meant to him. But in fact there is insufficient evidence to prove that the artifact ever belonged to the Prophet. The coin was completely unknown until 1930 when an aging Charles Bidamon sold it to Wilford Wood. The only evidence that it was Joseph's is an affidavit of Bidamon, who stood to gain financially by so representing it. Quinn [and any other critic who embraces this theory] uncritically accepts Bidamon's affidavit as solid proof that the coin was Joseph's. Yet the coin was not mentioned in the 1844 list of Joseph's possessions returned to Emma. Quinn negotiates this difficulty by suggesting the coin must have been worn around Joseph's neck under his shirt. But in so doing Quinn impeaches his only witness for the coin's authenticity, for Bidamon's affidavit, the only evidence linking the coin to Joseph, specifically and solemnly swears that the coin was in Joseph's pocket at Carthage. The real empirical evidence here is just too weak to prove that the coin was really Joseph's, let alone to extrapolate a conclusion from mere possession of the artifact that Joseph must have believed in and practiced magic. The recent Hofmann affair should have taught us that an affidavit from the seller, especially a 1930 affidavit to third hand information contradicted by the 1844 evidence, just isn't enough 'proof' to hang your hat on.^[72]

Could the list of items on Joseph's person at the time of his death have been incomplete?

Bidamon's certification clearly states that the Talisman was "in the Prophet’s pocket when he was martyred," yet it does not appear in the list of his possessions at the time of his death

More recent arguments contend that Wood’s list was exaggerated or was an all together different type of list. For example, some suggest that since neither Joseph's gun or hat were on the report, the list must not be complete. It should be obvious, however, that these items were not found on Joseph's person. The record clearly states that he dropped his gun and left it behind before being murdered. As for the hat, even if he had been wearing it indoors, it seems unlikely to have remained on his head after a gun-fight and fall from a second-story window.

Critics also argue that the Talisman was not accounted for was because it ought to have been worn around the neck, hidden from view and secret to all (including Emma no less). Thus, the argument runs, it was overlooked in the inventory. While it may be true that Talismans are worn around the neck, Bidamon's certification clearly states that the Talisman was "in the Prophet’s pocket when he was martyred." So which is it? In his pocket like a lucky charm or secretly worn around his neck as such an item should properly be used? In either case, the record is clear that he did not have a Talisman on his person at the time of his death. The rest is speculation.

The critics also resort to arguing that a prisoner could not possibly have had a penknife, so how accurate can the list of Joseph's possessions be? Obviously, the fact that he had a gun makes the possession of a knife a matter of no consequence.^[73] Critics will dismiss contemporary evidence simply because it is inconvenient.

"at the present time, after checking my data, I find no primary evidence that Joseph Smith ever possessed a Jupiter Talisman"

As a final note to the saga, when Durham was later asked how he felt about his speech regarding the Talisman, he replied:

I now wish I had presented some of my material differently." "For instance, at the present time, after checking my data, I find no primary evidence that Joseph Smith ever possessed a Jupiter Talisman. The source for my comment was a second-hand, late source. It came from Wilford Wood, who was told it by Charlie Bidamon, who was told it by his father, Lewis Bidamon, who was Emma’s second husband and non-Mormon not too friendly to the LDS Church. So the idea that the Prophet had such a talisman is highly questionable.^[74]

What is the probability that Joseph Smith possessed items related to "magic"?

Probability problems

This claim rests upon a lengthy chain of supposition:^[75]

1. Joseph himself owned the item (e.g., parchment, Mars dagger, or Jupiter talisman).
2. His possession dates to his early days of "treasure seeking."
3. He used them for magical purposes.
4. He made them himself or commissioned them.
5. He therefore must have used magic books to make them.
6. He therefore must have had an occult mentor to help him with the difficult process of understanding the magical books and making these items.
7. This occult mentor transmitted extensive arcane hermetic lore to Joseph beyond the knowledge necessary to make the artifacts.

Theses seven propositions are simply a tissue of assumptions, assertions, and speculations. There is no contemporary primary evidence that Joseph himself owned or used these items. We do not know when, how, or why these items became heirlooms of the Hyrum Smith family. Again, there is no contemporary primary evidence that mentions Joseph or anyone in his family using these artifacts—as Quinn himself noted, "possession alone may not be proof of use." There is no evidence that Joseph ever had any magic books. There is no evidence that Joseph ever had an occult mentor who helped him make or use these items.

Improbability

The methodology used by the critics is a classic example of what one could call the miracle of the addition of the probabilities. The case relies on a rickety tower of unproven propositions that do not provide certainty, rather a geometrically increasing improbability. Probabilities are multiplied, not added. Combining two propositions, each of which has a 50% probability, does not create a 100% probability, it creates a 25% probability that both are true together:

• chance of proposition #1 being true = 50% = 0.5
• chance of proposition #2 being true = 50% = 0.5
• chance of BOTH being true = .5 x .5 = .25 = 25%

Allowing each of these seven propositions a 50% probability—a very generous allowance—creates a .0078% probability that the combination of all seven propositions is true. And this is only one element of a very complex and convoluted argument, with literally dozens of similar unverified assertions. The result is a monumentally high improbability that the overall thesis is correct.

A non-response to this argument

D. Michael Quinn, a major proponent of the "magick" argument, responded to the above by claiming that "Only when cumulative evidence runs contrary to the FARMS agenda, do polemicists like Hamblin want readers to view each piece of evidence as though it existed in isolation."^[76]

Replied Hamblin:

Quinn misunderstands and misrepresents my position on what I have called the "miracle of the addition of the probabilities"....

[Quinn's rebuttal discusses] the process of the verification of historical evidence. The issue was unproven propositions, not parallel evidence.

Quinn...proposed that a series of "magic" artifacts provide evidence that Joseph Smith practiced magic. My position is that, in order for us to accept any particular artifact as a single piece of evidence, we must first accept several unproven propositions, each of which may be true or false, but none of which is proven. The more unproven propositions one must accept to validate a piece of evidence, the greater the probability that the evidence is not, in fact, authentic. Thus, two historiographical processes are under discussion. One is the authentication of a particular piece of evidence: did Joseph own a magical talisman and use it to perform magical rites? The second is the cumulative significance of previously authenticated evidence in proving a particular thesis: does the authentication of the use of the talisman demonstrate that Joseph was a magician who adhered to a magical worldview? Quinn apparently cannot distinguish between these two phases of the historical endeavor, which goes far to account for some of the numerous failings in his book....

Of course the probative value of evidence is cumulative. The more evidence you have, the greater the probability that your overall thesis is true. Thus, if Quinn can demonstrate that the talisman and the parchment and the dagger all belonged to the Smith family and were used for magical purposes, it would be more probable that his overall thesis is true than if he could establish only that the Smiths owned and used just one of those three items. But my argument is that the authenticity of each of these pieces of evidence rests on half a dozen unproven propositions and assumptions.^[23]

Was a "magic dagger" once owned by Hyrum Smith?

Everyone in the nineteenth-century frontier had at least one dagger, and this one was not designed for ceremonial magic or treasure hunting

It is claimed that the Smith family owned a magic dagger that was among Hyrum Smith's heirlooms. They cite this as proof of the Smith family's deep involvement in ritual magick.

William Hamblin discusses a dagger that was discovered to be among the the Hyrum Smith family heirlooms. The dagger is claimed by historian D. Michael Quinn to be associated with the practice of magic:

The big problem for Quinn is that a dagger is usually just a dagger. Everyone in the nineteenth-century frontier had at least one, and most people had many. Some daggers were inscribed; others were not. Daggers were bought and sold just like any other tool and could easily pass from one owner to another. Given the data presented above, we do not know when, where, or how Hyrum obtained his dagger, or even if he really did. Since there is no documentation on the dagger until 1963, it could have been obtained by one of his descendants after his death and later accidentally confused with Hy rum's heirlooms. We do not know what it meant to Hyrum (assuming he owned it). Was it simply a dagger with some strange marks? Was it a gift to him from a Masonic friend? All of this is speculation—but it is no more speculative than Quinn's theories. Whatever the origin and purpose of the dagger, though, it is quite clear that, based on the evidence Quinn himself has presented, it does not match the magic daggers designed for making magic circles nor does it match the astrology of any of the Smiths.^[23]

Hamblin concludes that,

[D. Michael] Quinn, and those who have followed him, have completely misunderstood or misrepresented the purpose of the dagger. The inclusion of the astrological sigil for Scorpio means the dagger was designed for someone born under the sign of Scorpio. None of the Smiths was. Therefore, it was not made for the Smiths. Quinn demonstrates no understanding of talismanic magic. The inclusion of the talismanic sigils for Mars means it was designed to grant victory in battle or litigation. It was not designed for ceremonial magic or treasure hunting, as Quinn claims. Quinn cites sources from after 1870 as evidence for what the Smiths supposedly believed, while completely misrepresenting those sources. The only possible conclusion to draw from all this is that the dagger was made for an unknown person, and, if it somehow came into the possession of Hyrum Smith, it was obtained secondhand with the engravings already made. This conforms with the late Smith family tradition that remembers the signs on the blade as "Masonic" rather than magical.^[23]

Does the Book of Mormon’s reference to "slippery treasures" stem from Joseph Smith’s involvement in money digging and the occult?

Review of the Criticism

Some readers of the Book of Mormon and other critics of The Church of Jesus Christ of Latter-day Saints have criticized the Book of Mormon’s reference to "slippery treasures".^[77] This reference has been cited as evidence to them that the supposed "magic world view" of Joseph Smith and perhaps his associates influenced the composition of the Book of Mormon for those portions of the Book of Mormon that reference such "slippery treasures."

Book of Mormon Central: Why Did Samuel Say the Wealth of Some Nephites Would Become "Slippery"?

Book of Mormon Central, KnoWhy #539: Why Did Samuel Say the Wealth of Some Nephites Would Become "Slippery"? (Video)

This charge/question has been examined in detail by Book of Mormon Central. Readers are invited to become acquainted with their material to address the question.

Book of Mormon Central:

Samuel the Lamanite’s famous prophetic warnings are found in Helaman 13–15. His pronouncement began with a massive rebuke of the pride, greed, iniquities, priestcrafts, ingratitude, and foolishness of wicked Nephites who were willing to embrace false prophets while utterly rejecting the righteous prophets (Helaman 13:25–29). Samuel pulled no punches. In this context, he used the word "slippery" three times, and the word "slipped" once (vv. 30–36).

Did Joseph Smith's family own "magic parchments" which suggest their involvement in the "occult"?

There is no evidence that Joseph knew of, possessed, or used magical parchments

It is claimed that the Smith family owned "magic parchments," suggesting their involvement in the "occult." However, there is no evidence that Joseph knew of, possessed, or used magical parchments. All we know is that some parchments were eventually "heirlooms" of the Hyrum Smith family, but their provenance is not clear.

⍗

Source(s) of the criticism

Critical sources

“Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): 92-93. off-site “Gold Bible, No. 4,” The Reflector (Palmyra, New York) 2, no. 13 (14 February 1831): 101-102. off-site “Gold Bible, No. 5,” The Reflector (Palmyra, New York) 2, no. 14 (28 February 1831): 109. off-site “Origin of the Mormon Bible,” Trumpet and Universalist Magazine (Boston) (3 September 1836). off-site “We have received the following letter,” Painesville Telegraph (Painesville, Ohio) (22 March 1831), ??. off-site A.W.B., “Mormonites,” Evangelical Magazine and Gospel Advocate (Utica, New York) 2, no. 15 (9 April 1831): 120. off-site Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 24, 36–39. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 27—33 ( Index of claims ) Robert D. Anderson, Inside the Mind of Joseph Smith: Psychobiography and the Book of Mormon (Salt Lake City: Signature Books, 1999), ??. [citation needed] Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), Chapter 2. ( Index of claims ) John L. Brooke, The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 (Cambridge University Press, 1996), ??. [citation needed] David S. Burnett, “Something New.—The Golden Bible,” Evangelical Inquirer (Dayton, Ohio) 1, no. 10 (7 March 1831): 217-219. off-site John Dehlin, "Why People Leave the LDS Church," (2008). John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Sally Denton, American Massacre: The Tragedy at Mountain Meadows, (Secker & Warburg, 2003), 4-5. Carl Carmer, The Farm Boy and the Angel (1970), 53. James H. Eells to Joshua Leavitt, 1 April 1836, New York Evangelist (New York) 7, no. 15 (9 April 1836): 59. off-site Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 238–. (Affidavits examined) off-site Peter Ingersoll: Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 232-237, 248-249. (Affidavits examined) Partially reproduced in "The Origin of Mormonism," Christian Enquirer (New York) 5/51 (25 September 1852): [1]. Also available in full in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:40-45. Ronald V. Huggins, "From Captain Kidd's Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism," Dialogue: A Journal of Mormon Thought 36 no. 4 (2003), 17–42.. Review H. Michael Marquardt and Wesley P. Walters, Inventing Mormonism: Tradition and the Historical Record (Salt Lake City, Utah: Smith Research Associates [distributed by Signature Books], 1994), 63–115. Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 182-183. ( Index of claims ) Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 17, p. 255. ( Index of claims ) Dale Morgan, Dale Morgan on Early Mormonism: Correspondence and a New History, ed. John Phillip Walker (Salt Lake City: Signature Books, 1986), ??. Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 25. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 186. ( Index of claims ) D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), ( Index of claims ) George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 22-25. ( Index of claims , (Detailed book review)) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 75–77, 89.( Index of claims ) Dan Vogel, Joseph Smith: The Making of a Prophet (Salt Lake City: Signature Books, 2004), 45 Wikipedia article "Joseph Smith, Jr."–Primary editor: COgden, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Notes

1. ↑ "The First Vision," mormonthink.com.
2. ↑ 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), 2:170. Volume 2 link
3. ↑ J. Christopher Conkling, A Joseph Smith Chronology (Salt Lake City: Deseret Book, 1979), 68–69.
4. ↑ William Smith, On Mormonism, 1883, Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:494–495.
5. ↑ In the Messenger and Advocate, Oliver began describing the “excitement raised on the subject of religion” that occurred in Joseph Smith’s “15th year of his life.” (Oliver Cowdery, "LETTER III," Latter Day Saints' Messenger and Advocate 1 no. 3 (Dec. 1834), 42.) In a subsequent issue however, Oliver declares his previous statement as having been “an error in the type—it should have been in the 17th,” and then proceeds to relate the story of Moroni’s visit in 1823. (Oliver Cowdery, "LETTER IV," Latter Day Saints' Messenger and Advocate 1 no. 5 (Feb. 1835), 78.) It is apparent that Oliver was originally planning to describe the events of the First Vision, but then switched to a description of the visit of the angel Moroni instead.
6. ↑ See Deseret News 5 no. 23 (15 August 1855), 1.
7. ↑ Deseret News, vol. 12, no. 6, 6 August 1862, 2.
8. ↑ George A. Smith, Journal of Discourses 11:2.
9. ↑ George A. Smith, Journal of Discourses 12:334.
10. ↑ George A. Smith, Journal of Discourses 13:77-78.
11. ↑ George A. Smith, The Rise, Progress, and Travels of the Church of Jesus Christ of Latter-day Saints (Salt Lake City: Deseret News Office, 1869), 37.
12. ↑ George A. Smith, Journal of Discourses 13:293.
13. ↑ “Gold Bible, No. 4,” The Reflector (Palmyra, New York) 2, no. 13 (14 February 1831): {{{pages}}}. off-site
14. ↑ For example, Richard Abanes, in his anti-Mormon work Becoming Gods, boldly declares in the main body of his text on page 34 that "[n]ot a single piece of published literature" mentions the First Vision, yet in an endnote at the back of the book on page 338 acknowledges this newspaper account. He attempts to dismiss this by claiming that the reference is "vague," yet acknowledges that "as early as 1831 Smith might have been starting to privately tell select persons that he had at some point seen God."
15. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 32. ( Index of claims )
16. ↑ Elders Journal 4 (1 November 1906): 60-62 [Southern States Mission, Chattanooga, Tenn.]. It was later published in Rich, Scrap Book of Mormon Literature, 2 volumes (Chicago: Henry C. Etten and Co., no date [Vogel suggests 1913]): 543-5; also by Francis Kirkham, A New Witness for Christ in America. The Book of Mormon, 2 Volumes, (Salt Lake City, Utah: Brigham Young University 1942; 1960), 1:66.
17. ↑ Elders' Journal 4/3 (1 November 1906): 59
18. ↑ See discussions of this issue in: John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]; William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]; William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
19. ↑ John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]; citing Stanley J. Tambiah, Magic, Science, Religion, and the Scope of Rationality (Cambridge: Cambridge University Press, 1990) and Jonathan Z. Smith, "Trading Places," in Ancient Magic and Ritual Power, ed. Marvin Meyer and Paul Mirecki (Leiden: Brill, 1995), 16.
20. ↑ Robert K. Ritner, "Egyptian Magic: Questions of Legitimacy, Religious Orthodoxy and Social Deviance," in Studies in Pharaonic Religion and Society in Honour of J. Gwyn Griffiths , ed. Alan B. Lloyd (London: Egypt Exploration Society, 1992), 190; cited in John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site] (emphasis in original).
21. ↑ Criticisms of Joseph's use of "folk magic" appear in the following publications: “The Book of Mormon and the Mormonites,” Athenaeum, Museum of Foreign Literature, Science and Art 42 (July 1841): 370–74. off-site; Henry Caswall, The Prophet of the Nineteenth Century, or, the Rise, Progress, and Present State of the Mormons, or Latter-Day Saints : To Which Is Appended an Analysis of the Book of Mormon (London: Printed for J. G. F. & J. Rivington, 1843), 28. off-site; John A. Clark, “Gleanings by the Way. No. VII,” Episcopal Recorder (Philadelphia, Pennsylvania) 18, no. 25 (12 September 1840), ??. off-site; James H. Hunt, Mormonism: Embracing the Origin, Rise and Progress of the Sect (St. Louis: Ustick and Davies, 1844), n.p.. off-site; MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/transbomweb.htm; La Roy Sunderland, “Mormonism,” Zion’s Watchman (New York) 3, no. 9 (3 March 1838): 34, citing Howe. off-site
22. ↑ Luck Mack Smith, 1845 manuscript history transcribed without punctuation, in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:285.
23. ↑ ^{23.0 23.1 23.2 23.3} William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
24. ↑ Wilford Woodruff, Journal, 28 March 1841; also cited in Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 2:75. ISBN 0941214133.
25. ↑ Brant A. Gardner, Joseph the Seer—or Why Did He Translate With a Rock in His Hat?, FAIR Conference 2009. Gardner references D. Michael Quinn, Early Mormonism and the Magic World View (Salt Lake City: Signature Books, 1987), 38. and Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago: University of Illinois Press, 1984), 70.
26. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–215.
27. ↑ Eber Dudley Howe, Mormonism Unvailed (Painesville, Ohio: Telegraph Press, 1834), 241-242; cited in Richard Van Wagoner and Steven Walker, "Joseph Smith: 'The Gift of Seeing," Dialogue: A Journal of Mormon Thought 15 no. 2 (Summer 1982): 48–68.
28. ↑ Joel Tiffany, Tiffany's Monthly (June 1859): 164;cited in Van Wagoner and Walker, 55.
29. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853),91–92.
30. ↑ Dean C. Jessee, "Joseph Knight's Recollection of Early Mormon History," Brigham Young University Studies 17 no. 1 (August 1976).; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 281. Buy online
31. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–215.
32. ↑ See, for example, Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:129. GospeLink; Roberts was followed by Richard S. Van Wagoner, Dan Vogel, Ogden Kraut, Jerald and Sandra Tanner, and D. Michael Quinn. See discussion in Ashurst-McGee, 247n317.
33. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–283.
34. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–201.
35. ↑ W. D. Purple, The Chenango Union (3 May 1877); cited in Francis Kirkham, A New Witness for Christ in America: The Book of Mormon, 2 vols., (Salt Lake City: Utah Printing, 1959[1942]), 2:365. ASIN B000HMY138. (See Van Wagoner and Walker, 54.)
36. ↑ Richard Marcellas Robinson, "The History of a Nephite Coin," manuscript, 20 December 1834, Church archives; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 264. Buy online
37. ↑ Mormonism—II," Tiffany's Monthly (June 1859): 163, see also 169; cited in Ashurst-McGee (2000), 286.
38. ↑ Henry Harris, statement in E.D. Howe Mormonism Unvailed (1833), 252; cited in Ashurst-McGee (2000), 290.
39. ↑ Joseph Knight, cited in Leonard J. Arrington and Davis Bitton, Saints Without Halos: The Human Side of Mormon History (Salt Lake City, Signature Books, 1981), 6. Spelling and punctuation have been modernized. The original text reads: "After Brackfist Joseph Cald me in to the other Room and he sit his foot on the Bed and leaned his head on his hand and says, well I am Dissopented. Well, say I, I am sorrey. Well, says he, I am grateley Dissopnted. It is ten times Better then 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 seamed 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."
40. ↑ Joel Tiffany, "Mormonism—No. II," Tiffany's Monthly (June 1859): 165–166; cited in VanWagoner and Walker, footnote 27.
41. ↑ Tiffany, 163.
42. ↑ Told in Millennial Star 44:87; quotation from Kenneth W. Godfrey, "A New Prophet and a New Scripture: The Coming Forth of the Book of Mormon," Ensign (January 1988): 6.
43. ↑ Lucy Smith, "Preliminary Manuscript," 64, in Early Mormon Documents, 1:333-34. Cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 320–326.
44. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 320–326.
45. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 334–337.
46. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 332–333.
47. ↑ Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
    Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman ; citing Orson Pratt, "Discourse at Brigham City," 27 June 1874, Ogden (Utah) Junction, cited in Orson Pratt, "Two Days´ Meeting at Brigham City," Millennial Star 36 (11 August 1874), 498–499.
48. ↑ Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
    Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
49. ↑ Van Wagoner and Walker, 58–59 (citations removed).
50. ↑ Van Wagoner and Walker, 58–59 (citations removed). See also Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 230.
51. ↑ Quinn, Early Mormonism and the Magic World View 242–247.
52. ↑ Brant A. Gardner, "Joseph the Seer—or Why Did He Translate With a Rock in His Hat?," Proceedings of the 2009 FAIR Conference (August 2009).
53. ↑ Kenneth W. Godfrey, "A New Prophet and a New Scripture: The Coming Forth of the Book of Mormon," Ensign (January 1988).
54. ↑ Matthew Brown, "Revised or Unaltered? Joseph Smith's Foundational Stories.", 2006 FAIR Conference.
55. ↑ William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site] (emphasis in original) Hamblin cites Luck Mack Smith, 1845 manuscript history transcribed without punctuation, in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:285. and Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 73. ISBN 0252060121.
56. ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 235-236. (Affidavits examined) Reproduced in "The Origin of Mormonism," Christian Enquirer (New York) 5/51 (25 September 1852): [1]. Also available in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:40-45.
57. ↑ Richard Lloyd Anderson, "Review of Joseph Smith's New York Reputation Reexamined by Rodger I. Anderson," FARMS Review of Books 3/1 (1991): 52–80. off-site [Anderson's references have been silently removed from this citation.]
58. ↑ This section of the response was based on William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site. Please consult the original for references and further information. By the nature of a wiki project, the base text may have since been modified and added to.
59. ↑ 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
60. ↑ Bruce Chilton, "Jesus’ Dispute in the Temple and the Origin of the Eucharist," Dialogue: A Journal of Mormon Thought 29 no. 4, 22–23.
61. ↑ D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 121 ( Index of claims )
62. ↑ ^{62.0 62.1 62.2 62.3 62.4 62.5 62.6} William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site
63. ↑ ^{63.0 63.1 63.2 63.3 63.4 63.5 63.6} William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site
64. ↑ William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site(italics in original)
65. ↑ Dr. Reed Durham’s Presidential Address before the Mormon History Association on 20 April 1974.
66. ↑ Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 225. ( Index of claims )
67. ↑ https://www.fairmormon.org/archive/publications/the-truth-about-the-god-makers
68. ↑ Jerald R. Johansen, After the Martyrdom: What Happened to the Family of Joseph Smith (Springville, Utah: Horizon Publishers, 2004[1997]), 79. ISBN 0882905961. off-site
69. ↑ ^{69.0 69.1 69.2 69.3 69.4} Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
    Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
70. ↑ Original coming from LaMar C. Berett, The Wilford Wood Collection, Vol. 1 (Provo, UT: Wilford C. Wood Foundation, 1972), 173.
71. ↑ Anderson points to its original source in J. W. Woods "The Mormon Prophet," Daily Democrat (Ottumwa, Iowa), 10 May 1885; and in Edward H. Stiles, Recollections and Sketches of Notable Lawyers and Public Men of Early Iowa (Des Moines: Homestead Publishing Co., 1916), 271.
72. ↑ Stephen E. Robinson, "Review of Early Mormonism and the Magic World View, by D. Michael Quinn," Brigham Young University Studies 27 no. 4 (1987), 94–95.
73. ↑ These are examples of later arguments by Quinn in an attempt to refute Anderson.
74. ↑ Gilbert W. Scharffs, The Truth about ‘The God Makers’ (Salt Lake City, Utah: Publishers Press, 1989; republished by Bookcraft, 1994), 180. Full text FAIR link ISBN 088494963X.
75. ↑ This section of the response was based on William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site. By the nature of a wiki project, it has since been modified and added to.
76. ↑ D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 355—56 n. 121 ( Index of claims )
77. ↑ Robert N. Hullinger, Mormon Answer to Skepticism: Why Joseph Smith Wrote the Book of Mormon (St. Louis, MO: Clayton Publishing House, 1980), 105; D. Michael Quinn, Early Mormonism and the Magic World View, 2nd ed. (Salt Lake City, UT: Signature Books, 1998), 61, 196–197.

29, 494n30 (HB) - Was Joseph's father a "firm believer" in witchcraft and the supernatural?

The author(s) of One Nation Under Gods make(s) the following claim:

Was Joseph's father a "firm believer" in witchcraft and the supernatural?

Author's sources: *Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates," Historical Magazine (May 1870) cited in Vogel, Early Mormon Documents, vol. 1 458.

FAIR's Response

Question: Was Joseph Smith, Sr. a believer in witchcraft and the supernatural?

This claim is based upon a very questionable recollection of something that Fayette Lapham claimed in 1870 that he was told by Joseph Smith, Sr. forty years earlier

Note that Lapham is describing a very distorted account of the visit of the Angel Moroni, and that he also erroneously states that Joseph Smith, Jr. joined the Baptist Church prior to the visit.

The following is from Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the finding of the Sacred Plates," Historical Magazine, 7 May 1870: 305-309:

After this Joseph spent about two years looking into this stone, telling fortunes, where to find lost things, and where to dig for money and other hidden treasure. About this time he became concerned as to his future state of existence, and was baptized, becoming thus a member of the Baptist Church. Soon after joining the Church, he had a very singular dream; but he did not tell his father of his dream, until about a year afterwards. He then told his father that, in his dream, a very large and tall man appeared to him, dressed in an ancient suit of clothes, and the clothes were bloody. And the man said to him that there was a valuable treasure, buried many years since, and not far from that place, and that he had now arrived for it to be brought to light, for the benefit of the world at large...^[1]

29, 494-5n33-34 (HB)

Claim

• Did Martin Harris say that Joseph was associated with a company of money diggers?

Author's source(s)

• Brooke, 362, endnote #2
• Martin Harris, "Mormonism-No. II", Tiffany's Monthly, August 1859, vol. 5, 164.

Response

• Joseph Smith/Money digging

29, 495n36 (HB)

Claim

• Did Joshua Stafford say that Joseph's family "told marvelous stories about ghosts, hob-goblins, caverns, and verious other mysterious matters."

Author's source(s)

• Joshua Stafford cited in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258. (Affidavits examined).

Response

• The Hurlbut affidavits—Joshua Stafford

29-30, 495n37 (HB)

Claim

• Did "most of the residents" of Palmyra and Manchester consider the Smith family a "close-knit clan of occultists?"

Author's source(s)

• "Gold Bible, No. 3," Palmyra Reflector, February 1, 1831, cited in Vogel, Early Mormon Documents, vol. 2, 242.

Response

• Joseph Smith/Occultism and magic

30, 495n38 (HB)

Claim

• Did William Stafford state that Joseph used a seer stone to see "the spirits in whose charge these treasures were, clothed in ancient dress?"

Author's source(s)

• William Stafford cited in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 238. (Affidavits examined).

Response

• The Hurlbut affidavits—William Stafford

30, 495n40 (HB)

Claim

• Did Joseph Capron state that Joseph encouraged others to participate in money digging in order to obtain wealth?

Author's source(s)

• Joseph Capron cited in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 259. (Affidavits examined).

Response

• The Hurlbut affidavits—Joseph Capron

31, 495n42 (HB)

Claim

• Did William Stafford state that Joseph believed that the state of the moon determined the best time to obtain treasures?

Author's source(s)

• William Stafford, cited in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 238. (Affidavits examined).

Response

• NOTE: Stafford's testimony was given on Dec. 8th, 1833—three years after the publication of the Book of Mormon.
• The Hurlbut affidavits—William Stafford

31, 495n43 (HB)

Claim

• Did Joseph Smith make animal sacrifices to "appease whatever spirits might be guarding the buried treasure?"

Author's source(s)

• Emily M. Austin, Mormonism; or, Life among the Mormons, 32ff quoted in Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y., Court Trials," Westminster Theological Journal (Winder 1974), vol. 36, 125.

Response

• Even most early hostile accounts about Joseph say nothing about "animal sacrifices."
• William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
• See esp. Table 16a]

31, 496n44 (HB)

Claim

• Did Hiel Lewis claim that dogs, cats and other animals were sacrificed?

Author's source(s)

• Hiel Lewis, Amboy Journal, June 4, 1879 quote in Tanner and Tanner, Mormonism, Magic and Masonry, p. 33.

Response

• Hiel Lewis' account was fifty years after the fact.
• Even most early hostile accounts about Joseph say nothing about "animal sacrifices."
• William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
• See esp. Table 16a]

33, 495n48 (HB)

Claim

• Did Joshua Stafford say that Joseph showed him a piece of wood from a box of money that had "mysteriously moved back into the hill?"

Author's source(s)

• Joshua Stafford, cited in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258. (Affidavits examined).

Response

• NOTE: Stafford's testimony was given Nov. 15, 1833—three years after the publication of the Book of Mormon.
• The Hurlbut affidavits—Joshua Stafford

36, 497n63 (HB)

Claim

• Why did LDS historian Reed C. Durham state that the Freemasonry legend of Enoch "seem transformed into the history of Joseph Smith, so much that even it appears to be a kind of symbolic acting out of Masonic lore?"

Author's source(s)

• Reed C. Durham, "Is There no Help for the Widow's Son," Presidential Address, Mormon History Association Conference, April 20, 1974.

Response

• Temples/Endowment/Freemasonry

36 (HB) - The author states that Joseph Smith adapted Masonic rituals for the temple endowment.

The author(s) of One Nation Under Gods make(s) the following claim:

The author states that Joseph Smith adapted Masonic rituals for the temple endowment.

Author's sources: No source provided.

FAIR's Response

 Internal contradiction: If Joseph adapted Masonry for temple ritual, then why did he, as the author elsewhere claims, fill the Book of Mormon with anti-Masonic views? Are we to believe he was both pro- and -anti-Masonic?

Question: What criticisms are associated with the temple ritual and its relationship to Freemasonry?

Critics of the Church often point to similarities between the rituals of Freemasonry and the LDS temple endowment

Critics of the Church often point to similarities between the rituals of Freemasonry and the LDS temple endowment and claim that since Joseph Smith was initiated as a Freemason in Nauvoo, Illinois shortly before he introduced the full endowment to the Saints (as opposed to the partial endowment given in the Kirtland Temple), he must have incorporated elements of the Masonic rites into his own ceremony. Implicit in this charge is the idea that Joseph Smith's ritual was not revealed to him by God and thus not a legitimate restoration of ancient Israelite and early Christian ordinances.

It is worthwhile to note that these critics are also often critical of Freemasonry, and thus attempt guilt by association.

Some of the endowment was developed and introduced in the weeks following Joseph Smith's initiation as a Master Mason, but other elements were developed prior to his association with Freemasonry

While it is true that some of the endowment was developed and introduced in the weeks following Joseph Smith's initiation as a Master Mason. This oversimplifies the issue considerably. The endowment and other parts of LDS temple worship developed slowly over a period of years. It did not happen all at once. Joseph Smith's critics want to label him as an intellectual thief by claiming that he stole some of the ritual elements of Freemasonry in order to create the Nauvoo-era temple endowment ceremony. The greatest obstacles to this theory are the facts that

1. Joseph Smith claimed direct revelation from God regarding the Nauvoo-era endowment,
2. Joseph Smith knew a great deal about the Nauvoo-era endowment ceremony long before the Nauvoo period—and thus long before his entry into the Masonic fraternity, and
3. the Nauvoo-era temple endowment ceremony has numerous exacting parallels to the initiation ceremonies of ancient Israelite and early Christian kings and priests—parallels which cannot be found among the freemasonry available to Joseph Smith.

Furthermore, Joseph's contemporaries saw the parallels to Masonry clearly, and yet they did not charge him with pilfering.

In order to understand this issue, a few facts need to be understood:

1. Joseph Smith, Jr. was initiated as a Freemason in Nauvoo, Illinois on the 15th and 16th of March 1842; his brother Hyrum and (possibly) his father Joseph Sr. were Masons before the Church's organization in April 1830.
2. A few of the early leaders of the Church were Masons before the Church's organization while many others were initiated into the Masonic institution in the Nauvoo period.
3. Masonry was a well-known and highly regarded fraternity in mid-19th century America.
4. There are similarities between the rituals of Freemasonry and those of the LDS Temple endowment. These similarities center around

• the use of a ritual drama—the story of Hiram Abiff is used by the Masons, while the LDS endowment uses the story of Adam and Eve and the creation (the LDS versions have parallels to ancient Israelite temple worship).
• similar symbolic hand gestures in the course of the rituals (which also have ancient antecedents)
• small portions of similar verbiage

Symbolist F. L. Brink suggested that Joseph Smith successfully provided an "innovative and intricate symbology" that suited well the psychic needs of his followers. ^[2]

40 (HB)

Claim

• Does the Book of Mormon denounce Freemasonry by condemning "secret combinations," "secret signs," and "secret oaths?"

Author's source(s)

• Alma 37꞉30
• Helaman 3꞉23
• Ether 9꞉6
• Helaman 6꞉22
• Helaman 6꞉26

Response

•  Internal contradiction: If the Book of Mormon is so anti-Masonic, why did Joseph (as claimed above) then adapt Masonry for temple ritual? Are we to believe he was both pro- and -anti-Masonic?
• Book of Mormon/Anachronisms/Gadianton masons

Notes

1. ↑ Fayette Lapham, "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the finding of the Sacred Plates," Historical Magazine [second series] 7 May 1870: 305-309. Cited in "Joseph Smith, Sr., Interview with Fayette Lapham, 1830," Early Mormon Documents 1:458.
2. ↑ T. L. Brink, "The Rise of Mormonism: A Case Study in the Symbology of Frontier America," International Journal of Symbology 6/3 (1975): 4; cited in Allen D. Roberts, "Where are the All-Seeing Eyes?," Sunstone 4 no. (Issue #15) (May 1979), 26. off-site off-site