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FOOTNOTE--><ref>[[Joseph Fielding Smith]] (a former president of [[The Church of Jesus Christ of Latter-day Saints]]): "The statement has been made that the Urim and Thummim was on the altar in the [[Manti Utah Temple|Manti Temple]] when that building was dedicated. The Urim and Thummim so spoken of, however, was the seer stone which was in the possession of the Prophet Joseph Smith in early days. This seer stone is currently in the possession of the Church." ''Doctrines of Salvation'' 3: 225.</ref> | FOOTNOTE--><ref>[[Joseph Fielding Smith]] (a former president of [[The Church of Jesus Christ of Latter-day Saints]]): "The statement has been made that the Urim and Thummim was on the altar in the [[Manti Utah Temple|Manti Temple]] when that building was dedicated. The Urim and Thummim so spoken of, however, was the seer stone which was in the possession of the Prophet Joseph Smith in early days. This seer stone is currently in the possession of the Church." ''Doctrines of Salvation'' 3: 225.</ref> | ||
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*[[/Unsuccessful retrieval|Unsuccessful retrieval attempts]] | *[[/Unsuccessful retrieval|Unsuccessful retrieval attempts]] | ||
*[[/Receiving|Receiving the plates]] | *[[/Receiving|Receiving the plates]] | ||
Revision as of 10:30, 12 December 2009
File:Joseph Smith receiving golden plates.jpg
An 1893 engraving depicting Joseph Smith's description of receiving artifacts from the angel Moroni. The artifacts include the golden plates and a set of spectacles made of seer stones, which Smith called the Urim and Thummim. The sword of Laban and an ancient breastplate are shown nearby.
According to the theology of Latter Day Saint movement churches, the golden plates (also called the gold plates or in some 19th century literature, the golden Bible)[1] are a book of bound and engraved metal plates that Joseph Smith, Jr. said was his source for the Book of Mormon. Some followers and relatives of Smith testified that they saw the plates, and Smith said he returned them to an angel after translating them. Therefore, if they existed, they are not available for researchers to examine. Although most outside of the Latter Day Saint movement dismiss Joseph Smith's story of the golden plates as "beyond belief,"[2] to Latter Day Saints their existence is a matter of faith.
Joseph Smith said he was guided to the plates on September 22, 1823 on Cumorah Hill, Manchester, New York, in a buried box. Smith said they had been protected there for centuries by the angel Moroni, once a mortal prophet and the book's final author, and the one who guided him to the plates. According to Smith, the angel told him he could not take possession of the plates until he obeyed certain commandments, which included making four annual visits to the spot.
Smith's 1827 announcement that he had uncovered an ancient golden book brought him local notoriety. The curious came to see the wooden chest where they were told the plates were stored; but Smith said that the angel had commanded him not to show the plates to anyone else until a later date. After moving near his wife's parents in northern Pennsylvania, Smith dictated to scribes what he said was an English translation of the inscribed characters on the plates, a language he described as reformed Egyptian. This reputed translating took place sporadically between 1827 and 1829 and consisted, according to most accounts, of Smith's looking into a hat containing a "seer stone" in which he said he could see the translated words and characters.[3]
During this period, Smith also began dictating written commandments in the voice of God, including a commandment to form a new church and to choose eleven men who would join Smith as witnesses. These men declared, in two statements attached to the 1830 published Book of Mormon, that they had seen the plates.[4] Some of these witnesses gave descriptions of the plates, not entirely consistent with one another. According to Smith, he then returned the plates to the angel Moroni. Many adherents of the faith believe that Moroni retains them or that they are hidden in the hill Cumorah.
The golden plates are the most significant of a number of metallic plates important in Latter Day Saint history and theology, many of which are mentioned in the Book of Mormon. Although the Book of Mormon is generally accepted by adherents as a sacred text, not all Latter Day Saints view the plates as an ancient, physical artifact engraved by ancient prophets.
Contents
Origin and historicity
In the words of LDS historian Richard Bushman, "For most modern readers, the [golden] plates are beyond belief, a phantasm, yet the Mormon sources accept them as fact."[2] Because Joseph Smith said he returned the plates to an angel after he finished translating them, their authenticity—if they ever existed—cannot be determined by direct physical examination. Most believing Mormons believe in the golden plates as a matter of faith.
Nevertheless, the golden plates were allegedly shown to several close associates of Joseph Smith,[5] and the Book of Mormon exists as its reputed translation. Thus, Mormon apologists and Mormon critics can debate indirect evidence only: they may ask whether the Book of Mormon narrative is consistent with science and history and whether its witnesses are credible.[6] Although not the basis of their faith, many Mormons take this research seriously. Mormon scholars have formed collaborations such as Foundation for Ancient Research and Mormon Studies to provide apologetic answers to critical research about the golden plates and topics in the field of Mormon studies. Among these topics, the credibility of the plates has been, according to Bushman, a "troublesome item."[7]
File:Caractors large.jpg
A reputed transcript of reformed Egyptian characters, which Smith said were copied from the golden plates in 1828. The characters are not linked to any known language.
The Book of Mormon itself portrays the golden plates as a historical record, engraved by two pre-Columbian prophet-historians from around the year AD 400: Mormon and his son Moroni. Mormon and Moroni, the book says, had abridged earlier historical records from other sets of metal plates. Their script, according to the book, was called "reformed Egyptian," a language unknown to linguists or Egyptologists.[8] According to the book, the language began as Egyptian,[9] then was altered based on speech patterns.[10] Historically, Latter Day Saint movement denominations have taught that the Book of Mormon's description of the plates' origin is accurate, and that the Book of Mormon is a translation of the plates.[11] The Community of Christ, however, while accepting the Book of Mormon as scripture, no longer takes an official position on the historicity of the golden plates.[12] Moreover, even in the more theologically conservative LDS Church, some adherents who accept the Book of Mormon as inspired scripture do not believe it is a literal translation of a physical historical record.[13]
Non-believers and some liberal Mormons have advanced naturalistic explanations for the story of the plates. For example, it has been theorized that the plates were fashioned by Joseph Smith or one of his associates,[14] that Joseph Smith had the ability to convince others of their existence through illusions or hypnosis,[15] or that the plates were mystical and should be understood in the context of Smith's historical era, when magic was an accepted part of reality.[16] These theories are explored in the article Origin of the Book of Mormon. Scholarly examinations of the plates' historicity are discussed in the article Historicity of the Book of Mormon.
Story of the golden plates
The story of the golden plates consists of how, according to Joseph Smith, Jr. and his contemporaries, the plates were found, received from the angel Moroni, translated, and returned to the angel prior to the publication of the Book of Mormon. Joseph Smith is the only source for a great deal of the story because much of it occurred at times when he was the only human witness. Nevertheless, Smith told the story to his family, friends, and acquaintances; and many of these provided second-hand accounts. Other parts of the story are derived from the statements of those who knew Smith, including several witnesses who said they saw the golden plates.
The best known elements of the golden plates story are found in a version told by Smith in 1838 and incorporated into the official church histories of some Latter Day Saint movement denominations.[17] The LDS Church has canonized part of this 1838 account as part of its scripture, The Pearl of Great Price.
Background
During the Second Great Awakening, Joseph Smith, Jr. lived on his parents' farm near Palmyra, New York. At the time churches in the region contended so vigorously for souls that western New York became known as the "burned-over district" because the fires of religious revivals had burned over it so often.[18] Western New York was also noted for its participation in a "craze for treasure hunting."[19] Beginning as a youth in the early 1820s, Smith was periodically hired, for about $14 per month, as a scryer, using what were termed "seer stones" in attempts to locate lost items and buried treasure.[20] Smith's contemporaries described his method for seeking treasure as putting the stone in a white stovepipe hat, putting his face over the hat to block the light, and then "seeing" the information in the reflections of the stone.[21]
Smith did not consider himself to be a common "peeper" or "glass-looker," a practice he called "nonsense."[22] Rather, Smith and his family viewed their folk magical practices as spiritual gifts.[23] Later, Smith would view the power of "seeing" as the greatest of all divine gifts, greater even than that of a prophet.[24] Although Smith later rejected his youthful treasure-hunting activities as frivolous and immaterial, he never repudiated the stones themselves nor denied their presumed power to find treasure; nor did he ever relinquish the magic culture in which he was raised.[25] Joseph Smith's first stone, apparently the same one he used at least part of the time to translate the golden plates, was chocolate-colored and about the size of an egg,[26] found in a deep well he helped dig for one of his neighbors.[27] This stone may still be in the possession of The Church of Jesus Christ of Latter-day Saints.[28]
- Finding the plates
- Unsuccessful retrieval attempts
- Receiving the plates
- Translating the plates
- Reputed location of the plates during translation
- Returning the plates
Descriptions of the plates
- Witness accounts
- Described format, binding, and dimensions
- Described composition and weight
- "Sealed portion"
- Claimed engravings
- The significance of the golden plates in the Latter Day Saint tradition
Notes
- ↑ Use of the terms golden bible and gold Bible by both believers and non-believers dates from the late 1820s. See, for instance, Harris (1859) , p. 167 (use of the term gold Bible by Martin Harris in 1827); Smith (1853) , pp. 102, 109, 113, 145 (use of the term gold Bible in 1827–29 by believing Palmyra neighbors); Grandin (1829) (stating that by 1829 the plates were "generally known and spoken of as the 'Golden Bible'"). Use of these terms has been rare, especially by believers, since the 1830s.
- ↑ 2.0 2.1 Bushman (2005) , p. 58.
- ↑ Although Smith's use of a single stone is well documented Wagoner (1982) , pp. 59–62, one of his own accounts states that with the plates he found a set of stone spectacles called the Urim and Thummim, which he used to make the translation Smith (Mulholland) , p. 5. He said the angel also commanded him not to show the Urim and Thummim to others (id.). Other than Smith himself, his mother was the sole known witness of the Urim and Thummim, which she said she had observed them when covered by a thin cloth Smith (1853) , p. 101.
- ↑ Two separate statements were later incorporated into printed editions of the Book of Mormon.
- ↑ Only close associates of Joseph Smith were allowed to become official witnesses to the plates; he invited no strangers, or women, to view them. These witnesses, first a group of three, Martin Harris, Oliver Cowdery, and David Whitmer, and then a group of eight—five members of the Whitmer family, Joseph Smith's father, and two of his brothers, Hyrum and Samuel—all said they "saw and hefted" the plates. See Jan Shipps, "Mormonism: The Story of a New Religious Tradition," University of Illinois Press, pp. 23.
- ↑ See generally Metcalfe (1993) , which outlines the main arguments for and against Book of Mormon authenticity.
- ↑ "The Mormon sources constantly refer to the single most troublesome item in Joseph Smith's history, the gold plates on which the Book of Mormon was said to be written. For most modern readers, the plates are beyond belief, a phantasm, yet the Mormon sources accept them as fact." Bushman . Richard N. Ostling and Joan K. Ostling, Mormon America: The Power and the Promise (HarperSanFrancisco, 1999) begin a chapter called "The Gold Bible" (259-277) with a question posed by liberal Mormon Brigham D. Madsen, "'Were there really gold plates and ministering angels, or was there just Joseph Smith seated at a table with his face in a hat dictating to a scribe a fictional account of the ancient inhabitants of the Americas?' Resolving that problem haunts loyal Mormons." (259)
- ↑ Smith (1830) , p. 538. Standard language references such as Daniels (Bright) ; Crystal (1997) ; and Woodard (2004) contain no reference to "reformed Egyptian". "Reformed Egyptian" is also not discussed in Robinson (2002) , although it is mentioned in Williams (1991) .
- ↑ 1 Nephi 1:2.
- ↑ Mormon 9:32-34 ("altered...according to our manner of speech").
- ↑ Book of Mormon (LDS edition), Introduction (expressing the LDS view that the Book of Mormon "is a record of God's dealings with the ancient inhabitants of the Americas", and that the book is a translation of the golden plates "into the English language".)
- ↑ McMurray, W. Grant, "They "Shall Blossom as the Rose": Native Americans and the Dream of Zion," an address delivered February 17, 2001, accessed on Community of Christ website, September 1, 2006 at http://web.archive.org/web/20070817021355/http://cofchrist.org/docs/NativeAmericanConference/keynote.asp ("The proper use of the Book of Mormon as sacred scripture has been under wide discussion in the 1970s and beyond, in part because of long-standing questions about its historicity and in part because of perceived theological inadequacies, including matters of race and ethnicity."). At the 2007 Community of Christ World Conference, President Stephen M. Veazey ruled a resolution to "reaffirm the Book of Mormon as a divinely inspired record" out of order. In so doing he stated that "while the Church affirms the Book of Mormon as scripture, and makes it available for study and use in various languages, we do not attempt to mandate the degree of belief or use. This position is in keeping with our longstanding tradition that belief in the Book of Mormon is not to be used as a test of fellowship or membership in the church." Andrew M. Shields, "Official Minutes of Business Session, Wednesday March 28, 2007," in 2007 World Conference Thursday Bulletin, March 29, 2007. Community of Christ, 2007.
- ↑ "In the early 20th century, B. H. Roberts, historian for The Church of Jesus Christ of Latter-day Saints (LDS Church), entertained the notion that Joseph Smith was capable of producing the Book of Mormon himself. In 1999, Richard N. Ostling, a religion journalist, wrote that within "the loyal Mormon community, there is a moderate intellectual group that believes the Book of Mormon does have ancient roots but, as part of the process of revelation properly understood, is expressed through nineteenth-century thought processes....an ancient text mediated through the mind of Joseph Smith" (Osling 1999, 264).
- ↑ Vogel (2004) , pp. 98, 600 note 65 (suggesting the plates were made of common tin). To former Mormon Dan Vogel, "construction of such a book would have been relatively easy. There were scraps of tin available on the Smith property and elsewhere in the vicinity, and during the several hours Joseph was separated from Emma the night they went to the hill and on other occasions, he could have easily set up shop in the cave on the other side of the hill or in some corner of the forest. Using a pair of metal shears, it would have been easy to cut a number of 6 x 8 sheets....A book made of tin plates of the dimensions ( 6 x 8 x 6 inches) described by Smith would have weighed between fifty and sixty pounds, corresponding to the weight that was mentioned by eye-witness accounts."
- ↑ Riley (1903) , p. 211 (proposing the theory that Smith hypnotized his followers in a way that suggested to them that they had seen the plates).
- ↑ Metcalfe (1993) , p. 178.
- ↑ Smith (1838a) ;Roberts (1902) (official history of The Church of Jesus Christ of Latter-day Saints); RLDS History of the Church, vol. 1, ch. 1-2 (official history of the Community of Christ).
- ↑ Jan Shipps, "Mormonism: The Story of a New Religious Tradition," University of Illinois Press, pp. 7
- ↑ Bennett (1893) . The treasure-seeking culture in early 19th century New England is described in Quinn (1998) , pp. 25–26.
- ↑ Smith (1838b) , pp. 42–43 (stating that he was what he called a "money digger", but saying that it "was never a very profitable job to him, as he only got fourteen dollars a month for it").
- ↑ Harris (1833) , pp. 253-54; Hale (1834) , p. 265; Clark (1842) , p. 225; Turner (1851) , p. 216; Harris (1859) , p. 164; Tucker (1867) , pp. 20–21; Lapham (1870) , p. 305; Lewis (Lewis) , p. 1; Mather (1880) , p. 199; Bushman (2005) , pp. 50–51, 54–55.
- ↑ Harvtxt|Bushman|2005|pp=50–51,
- ↑ Harvtxt|Bushman|2005|pp=50–51. Lucy Mack Smith later remembered that the family did abandon its labor "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 & the welfare of our souls."
- ↑ Book of Mormon, Mosiah 8:15-17.
- ↑ Bushman (2005) , pp. 50–51 Smith "never repudiated the stones or denied their power to find treasure. Remnants of the magical culture stayed with him to the end."; Jan Shipps, Mormonism: The Story of a New Religious Tradition, University of Illinois Press, 11.
- ↑ Roberts (1930) , p. 129. Roberts was at the time the official historian of The Church of Jesus Christ of Latter-day Saints, and his opinion has considerable weight, given that the LDS Church attempted to downplay any influence of magic in early Latter Day Saint history.<[Citation needed}
- ↑ Harris (1859) , p. 163; Lapham (1870) , pp. 305–306. The stone was found in either 1819 (Tucker (1867) , pp. 19–20 Bennett (1893) ) or 1822 Chase (1833) , p. 240.
- ↑ Joseph Fielding Smith (a former president of The Church of Jesus Christ of Latter-day Saints): "The statement has been made that the Urim and Thummim was on the altar in the Manti Temple when that building was dedicated. The Urim and Thummim so spoken of, however, was the seer stone which was in the possession of the Prophet Joseph Smith in early days. This seer stone is currently in the possession of the Church." Doctrines of Salvation 3: 225.
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