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SpencerMarsh (talk | contribs) (→7. Remember that most prophecies are contingent on conditions being met—even if that contingency is not made clear by the explicit text of the prophecy) |
SpencerMarsh (talk | contribs) (→5. Ensure that the account of the prophecy is authentic and is not based on hearsay) |
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====5. Ensure that the account of the prophecy is authentic and is not based on hearsay==== | ====5. Ensure that the account of the prophecy is authentic and is not based on hearsay==== | ||
+ | John Tvedtnes wrote: | ||
+ | |||
+ | <blockquote>This brings us to the fact that some critics quote secondary sources to illustrate “false prophecies” uttered by Joseph Smith. By their very definition, such sources cannot be considered totally accurate in their representation of the prophet’s words. One of the critics became rather selective in his use of secondary sources. Whenever the “prophecy” (some of them weren’t prophecies), in his judgment, failed, he was quick to pronounce the secondary source “authentic” or “reliable.” But when it was fulfilled, he denounced it as coming from a secondary source and therefore unreliable. He even went so far as to term one failed prophecy as “reliable” because its source was “Mormon,” while denouncing another fulfilled prophecy on the very same grounds. | ||
+ | |||
+ | For my part, I use all secondary sources with caution. They may give insights, but they cannot be considered with the same weight as known statements of Joseph Smith. This is true of journal accounts as well, for the reason that they are generally written after the fact (often at the end of the day) and are usually not reviewed by the person who made the statement. | ||
+ | |||
+ | Here is an example of how journals are sometimes misused: One critic quoted a revelation of Joseph Smith as found in Parley P. Pratt’s Autobiography (page 100), reading “surely Zion cannot fail, neither be moved out of her place.” Elder Pratt, however, gave an abbreviated version of the revelation, which is found in D&C 97:19-20. In the original, we find that the words in question are what “the nations of the Gentiles shall say” of Zion at some point in the future. The secondary version was evidently used because it is more susceptible to interpretation as a “false prophecy.” | ||
+ | |||
+ | Other problems arise when the critics cite a known forgery or a “false prophecy” by Joseph Smith whose only source is another anti-Mormon publication. Of a particular document, one critic wrote, “I believe this might be the most clear cut prophecy Joseph Smith ever gave.” The document in question is a forgery prepared by Mark Hofmann. | ||
+ | |||
+ | Finally, we consider a statement attributed to Joseph Smith that may prove to be the one most frequently cited by modern critics. An article in The Young Woman’s Journal 3 (1892), 263-264, indicates that Joseph Smith, as early as 1837, had declared that there six-foot people living on the moon, who dressed like Quakers and lived nearly a thousand years. Because of its absurdity, some critics have included the article in their list of Joseph Smith’s “false prophecies,” though it is by no means prophetic in nature and despite the fact that the article does not attribute the belief to divine revelation. (Joseph may have been joking.) The statement regarding people on the moon is both second-hand and very late, and there are no known statements from Joseph Smith himself. The source is the Oliver B. Huntington Journal, Book 14, and is from a journal entry dated 1881, nearly forty years after Joseph Smith’s death! It is hardly a reliable source. | ||
+ | |||
+ | Nevertheless, Joseph Smith may have believed, as did Brigham Young (Journal of Discourses 13:217), that the moon is inhabited. After all, it had been reported in the press in 1835 that Sir John Herschel, the most prominent astronomer of the day, had seen creatures on the moon who were human in form with bat-wings and wearing no clothing. During the century before, others had reported seeing moon people who were half-human and half-dog. Amazingly, a few astronomers even reported seeing people living on the sun! As it turned out, the Herschel story was a journalistic hoax, designed to increase circulation.14 But large numbers of people believed it, and it continues to appear occasionally in twentieth-century publications. Could we really fault Joseph for accepting as fact (if he did so) something that he thought prominent scientists of his day accepted? After all, he did not claim to have any divine source for this information. | ||
+ | |||
+ | One critic asked, “Do you really want to risk your eternal salvation on men who make statements like these?” To this, I reply, Can we risk our eternal salvation on the Bible, which reports that the sun and the moon stood still for Joshua (Joshua 10:12-14), when we know that this-like Quakers living on the moon-is a scientific impossibility? One might object that what the Bible describes is the standing still of the earth, rather than of the heavenly bodies (which is precisely the way the Book of Mormon puts it in Helaman 12:13-15). But the point is that the author of Joshua held an incorrect belief concerning the movement of celestial bodies, even if that does not invalidate the basic story he tells. So, too, Joseph Smith (and others) could have held false views concerning these same celestial bodies and yet told the truth about the revelations he received from God.<ref name="tvedtnes"></ref></blockquote> | ||
====6. Verify that the source claims that the prophecy came by revelation from God==== | ====6. Verify that the source claims that the prophecy came by revelation from God==== |
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Many critics of The Church of Jesus Christ of Latter-day Saints assert that its past presidents (men that Latter-day Saints consider prophets) have made failed prophecies and that this either proves or provides evidence for the claim that they aren't true prophets receiving revelation from God.
Critics from other sects of Christianity in particular cite Deuteronomy 18:20–22 as proof of a scriptural requirement that we reject someone's claims to prophethood if they make a false prophecy. That scripture states:
20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
21 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?
22 When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.
Other articles on the FAIR wiki discuss how to reconcile failed prophecies from patriarchal blessings.
A set of article on the FAIR wiki discuss claims of Joseph Smith making false prophecies.
Yet another article talks about how to reconcile failed personal spiritual impressions.
This article will outline principles and procedures that a faithful Latter-day Saint can remember and follow when encountering claims of false prophecies made by past presidents of the Church. This article draws on the work of Matthew Roper and John Tvedtnes in formulating said principles and procedures.[1] We strongly encourage reading the cited piece. It is thorough, enlightening commentary on this issue.
These principles can be used to evaluate the prophecies of both modern and ancient prophets. We hope that this article will be helpful for all claims of false prophecies.
Some religious people have a film reel model of prophecy. This is where the future is already planned out and God, like an old-timey projectionist, can unfurl the reel and see what happens further on in the movie of life, come back to the present, and reveal that will to his children.
Others have more of a weather forecast model of prophecy. This is a model where God makes the best prediction of the future based off of present circumstances. If present circumstances change, then the prophecy does not have to reach fulfillment. God’s formula in scripture seems to be one set up on conditional statements. For instance, God can state that if A, B, C, and D happen then E will happen. Who knows how A, B, C, and D, as the pre-requisite conditions for E to happen, might not obtain? We may make choices right now that change the outcome of the prophecy.
A more speculative option (and one that is likely to be much more objectionable for some) but still possible is that God does not have exhaustive foreknowledge of the future. The Church does not take an official position as to how members view God's foreknowledge.[2] They can choose to believe that God has knowledge of all things that will actually happen in the future or that he only has knowledge of a certain amount or degree of future events.
If the critics used their own standards, then they'd condemn the Bible as inauthentic.
John Tvedtnes wrote:
Based on the false premise that “all you need is one false prophecy to have a false prophet,” some critics have ignored many of Joseph Smith’s prophecies and have zeroed in on ones they consider to be false. But they typically identify unfulfilled commandments, opinions, and counsel as “false prophecies.” In doing so, they forsake the rules laid out in Deuteronomy 18:20-22, ignoring the fact that the passage defines a false prophecy as one uttered in the name of the Lord which does not come to pass.For this reason, following the logic of the critics, we would have to conclude that Moses-to whom the revelation in Deuteronomy 18:20-22 is ascribed-was a false prophet. In Numbers 25:13, he said, in the name of the Lord, that Phinehas, his grand nephew, would hold the priesthood eternally. But if Hebrews 7:11-12 is correct, the Aaronic priesthood is not eternal. In this particular example, Moses fills the requirement for the test of Deuteronomy much more closely than does Joseph Smith in most of the examples of “false prophecies” cited by the critics. How, then, can Latter-day Saints accept both Joseph Smith and Moses as true prophets, regarding their prophecies as divinely-inspired? The answer lies in the fact that prophecy is typically conditional.[1]
The main problem is that the critics do not apply these same standards to biblical prophecies. And when we try to show that, by these standards, many of the biblical prophets fail the tests they have set up for Joseph Smith, we are accused of “Bible-slamming.” To those who ascribe more divinity to the Bible than to God, such a “sin” is worse than blasphemy itself. Honesty, however, impels us to submit the biblical prophets to the same tests as those applied to Joseph Smith.
There are several things you can do to not misrepresent or misinterpret what a prophet actually said.
John Tvedtnes wrote:
This brings us to the fact that some critics quote secondary sources to illustrate “false prophecies” uttered by Joseph Smith. By their very definition, such sources cannot be considered totally accurate in their representation of the prophet’s words. One of the critics became rather selective in his use of secondary sources. Whenever the “prophecy” (some of them weren’t prophecies), in his judgment, failed, he was quick to pronounce the secondary source “authentic” or “reliable.” But when it was fulfilled, he denounced it as coming from a secondary source and therefore unreliable. He even went so far as to term one failed prophecy as “reliable” because its source was “Mormon,” while denouncing another fulfilled prophecy on the very same grounds.For my part, I use all secondary sources with caution. They may give insights, but they cannot be considered with the same weight as known statements of Joseph Smith. This is true of journal accounts as well, for the reason that they are generally written after the fact (often at the end of the day) and are usually not reviewed by the person who made the statement.
Here is an example of how journals are sometimes misused: One critic quoted a revelation of Joseph Smith as found in Parley P. Pratt’s Autobiography (page 100), reading “surely Zion cannot fail, neither be moved out of her place.” Elder Pratt, however, gave an abbreviated version of the revelation, which is found in D&C 97:19-20. In the original, we find that the words in question are what “the nations of the Gentiles shall say” of Zion at some point in the future. The secondary version was evidently used because it is more susceptible to interpretation as a “false prophecy.”
Other problems arise when the critics cite a known forgery or a “false prophecy” by Joseph Smith whose only source is another anti-Mormon publication. Of a particular document, one critic wrote, “I believe this might be the most clear cut prophecy Joseph Smith ever gave.” The document in question is a forgery prepared by Mark Hofmann.
Finally, we consider a statement attributed to Joseph Smith that may prove to be the one most frequently cited by modern critics. An article in The Young Woman’s Journal 3 (1892), 263-264, indicates that Joseph Smith, as early as 1837, had declared that there six-foot people living on the moon, who dressed like Quakers and lived nearly a thousand years. Because of its absurdity, some critics have included the article in their list of Joseph Smith’s “false prophecies,” though it is by no means prophetic in nature and despite the fact that the article does not attribute the belief to divine revelation. (Joseph may have been joking.) The statement regarding people on the moon is both second-hand and very late, and there are no known statements from Joseph Smith himself. The source is the Oliver B. Huntington Journal, Book 14, and is from a journal entry dated 1881, nearly forty years after Joseph Smith’s death! It is hardly a reliable source.
Nevertheless, Joseph Smith may have believed, as did Brigham Young (Journal of Discourses 13:217), that the moon is inhabited. After all, it had been reported in the press in 1835 that Sir John Herschel, the most prominent astronomer of the day, had seen creatures on the moon who were human in form with bat-wings and wearing no clothing. During the century before, others had reported seeing moon people who were half-human and half-dog. Amazingly, a few astronomers even reported seeing people living on the sun! As it turned out, the Herschel story was a journalistic hoax, designed to increase circulation.14 But large numbers of people believed it, and it continues to appear occasionally in twentieth-century publications. Could we really fault Joseph for accepting as fact (if he did so) something that he thought prominent scientists of his day accepted? After all, he did not claim to have any divine source for this information.
One critic asked, “Do you really want to risk your eternal salvation on men who make statements like these?” To this, I reply, Can we risk our eternal salvation on the Bible, which reports that the sun and the moon stood still for Joshua (Joshua 10:12-14), when we know that this-like Quakers living on the moon-is a scientific impossibility? One might object that what the Bible describes is the standing still of the earth, rather than of the heavenly bodies (which is precisely the way the Book of Mormon puts it in Helaman 12:13-15). But the point is that the author of Joshua held an incorrect belief concerning the movement of celestial bodies, even if that does not invalidate the basic story he tells. So, too, Joseph Smith (and others) could have held false views concerning these same celestial bodies and yet told the truth about the revelations he received from God.[1]
A prophet is not always a prophet
Prophecy is always conditional. Be sure to look for both stated and unstated conditions for fulfilling the prophecy and make sure the all are accounted for before concluding that a prophecy is false.
John Tvedtnes wrote:
One mistake people make in interpreting prophecies is that they mistake a commandment for a prophecy. That is because both use "shall" in their wording often. There's obviously a difference between "thou shall not kill" and "thou shall be in Arizona in four months". One option to consider when confronted with a "failed prophecy" is to see if it was actually a commandment.
John Tvedtnes wrote:
Some of the critics have included “unreasonable” prophecies in their lists of false prophetic utterances by Joseph Smith. The subjective nature of such a determination makes this procedure unacceptable. What is “unreasonable” to one person may be perfectly acceptable to another. For example, the prophets Ezekiel and Jeremiah “contradicted” each other concerning an essential point, and yet were both right. Ezekiel had prophesied that king Zedekiah would go to Babylon but never see it (Ezekiel 12:13), while his contemporary Jeremiah prophesied that Hezekiah would be taken captive to Babylon (Jeremiah 32:5). But, in the end, both prophets proved true, for Zedekiah indeed went captive into Babylon, but did not see the city, for he had been blinded (2 Kings 25:7). Thus, we see that prophecies “impossible” of fulfillment have, in the course of time, proven true. Joseph Smith deserves at least the same kind of consideration.[1]
If one keeps all of these considerations and questions in mind, one should be able to resolve every question about each prophecy.
Notes
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