Criticism of Mormonism/Books/The Changing World of Mormonism/Chapter 13

FAIR Answers—back to home page

Response to claims made in "Chapter 13: Changes in Joseph Smith's History"

Chapter 12

A FAIR Analysis of: Criticism of Mormonism/Books, a work by author: Jerald and Sandra Tanner

Chapter 14

Claim Evaluation

The Changing World of Mormonism

Response to claims made in The Changing World of Mormonism, "Chapter 13: Changes in Joseph Smith's History"

Jump to details:

• Response to claim: 398 - Mormon leaders claim that "Joseph Smith's" 'History of the Church' is the "most accurate history in all the world"
• Response to claim: 400-401 - The History of the Church was not written by Joseph Smith himself
• Response to claim: 403-404 - Much of the History of the Church was completed after Joseph Smith's death. This means that Joseph Smith's history is not "authentic"
• Response to claim: 405 - The "Rocky Mountain prophecy" was added to the history of the Church sometime after the original was written
• Response to claim: 408 - The angel that gave Joseph Smith the plates was originally identified as "Nephi" rather than "Moroni." History of the Church changed it to "Moroni"
• Response to claim: 415 - Most of Joseph Smith's history was written by his scribes and modified to read as if it were written in the first person, therefore this history must be a forgery

Response to claim: 398 - Mormon leaders claim that "Joseph Smith's" 'History of the Church' is the "most accurate history in all the world"

The author(s) of The Changing World of Mormonism make(s) the following claim:

Mormon leaders claim that "Joseph Smith's" 'History of the Church' is the "most accurate history in all the world."

Author's sources:

1. Doctrines of Salvation, vol. 2, p.199

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Note that it is "most accurate" not because it is without human error or imperfection, but because it contains so many of the revelations of God to his people.

Quote mining analysis

The quote and its use by the critic(s):

List	Actual quote	Critical use
*	The most important history in the world is the history of our Church, and it is the most accurate history in all the world. It must be so. It is the most important to us because that history contains the hand dealings of God direct to us through revelation as it has come in the Doctrine and Covenants, in the Book of Mormon, and in any revelation that comes to us through the servants of the Lord for our guidance.... Therefore we should make these records accurate; we should be sure of the steps we take.... There will be other records, of course, because if we happen to make mistakes, there will be the record in heaven which is a perfect record. In our history, if there are mistakes, we can say as did Moroni in the Book of Mormon, "They are the mistakes of men."	Mormon leaders claim that "Joseph Smith's" 'History of the Church' is the "most accurate history in all the world."

Analysis

• Note that it is "most accurate" not because it is without human error or imperfection, but because it contains so many of the revelations of God to his people.

Response to claim: 400-401 - The History of the Church was not written by Joseph Smith himself

The author(s) of The Changing World of Mormonism make(s) the following claim:

The History of the Church was not written by Joseph Smith himself. Many instances in original documents which referred to Joseph in the third person were changed to first person to make it appear as if Joseph wrote them.

Author's sources:

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

This technique of historical writing was standard for the time period. There was no secret that this is how it was done. The Tanners count on their audience not knowing this, and do not disclose it even though they cite an article which discusses it in detail (see BYU Studies (1971) on p. 405 below.

FAIR Answers—back to home page

V

Articles about Latter-day Saint history

Overview	Latter-day Saint history Approaching history Responding to criticisms about Church history Primary source documents of early Church history
Accuracy of Church History	Alleged whitewashing of Church history Alleged whitewashing of polygamy in Church history Alleged hiding of facts in Church history History scholars and Church discipline Accuracy of Church art History of the Church (6-volume history) Lucy Mack Smith's biography of Joseph Smith Histories written by scholars
Forgeries and folklore	Mark Hofmann Kinderhook Plates The Sealed Book of Mormon by Mauricio Berger The Mentinah Papers The Ang Aklatan The Bat Creek Stone The Burrows Cave artifacts Mormon urban legends or folklore

Alleged whitewashing of Church history

Real history with real mortals is complex and messy. It is not uncommon to be troubled by an aspect of Church history. Critics of the Church often seek to make these concerns worse by claiming or implying that the Church hides troubling aspects of its history.

The History of the Church

Modern standards of history writing were not always observed in earlier time periods. For example, some are surprised to learn at the six-volume History of the Church has portions which were written as if Joseph Smith had written the words, when in fact the original documents were written by others.

Is this an attempt at dishonesty?

The common nineteenth-century format of writing was chosen by Joseph Smith, who directed his clerks to write a first person

Historian Dean Jessee described the differences between historical writing as practiced by a modern writer, and those practices in place in Joseph Smith's day:

Since none of the manuscript of the history is in Joseph Smith’s handwriting, and apparently not much of the text was actually dictated by him, why did those employed on the work write in first person, as though the Prophet himself were writing? That common nineteenth-century format was chosen by Joseph Smith, who directed his clerks to write a first person, daily narrative based upon diaries kept by himself and his clerks. In addition, since Joseph Smith’s diary did not provide an unbroken narrative of his life, the compilers of the history were to bridge gaps by using other sources (diaries, Church periodicals, minute and record books of Church and civic organizations, letters and documents kept on file, and news of current world happenings), changing indirect discourse to direct as if Joseph Smith had done the writing himself. Not uncommon according to the editorial practices of the day, this method of supplying missing detail had the effect of providing a smooth-flowing, connected narrative of events.

Many examples from other works of the period show that this was the historical standard of the time. Nineteenth-century American methods of historical writing and editing were very different from those of today. In 1837, for example, Jared Sparks—regarded as “the first great compiler of national records”—edited in twelve volumes the Writings of George Washington. When his work was later compared with original manuscripts, it was found that he had rewritten portions of letters, deleted or altered offensive passages, and changed irregularities in style and awkward modes of expression.

In his review of historical editing in the United States, Lyman E. Butterfield has noted that changing text and creating text faithful to the ideas of the writer were not uncommon in early years, and that seldom were original texts left to speak for themselves. The History of the Church was written in the general literary and historical climate of its time.

New Testament parallels

Jessee noted that this 19th century approach to historiography matches more ancient practices, such as those used by some Biblical authors:

New Testament writers apparently used a similar method in writing the Gospels. One Bible commentary records that Matthew and Luke borrowed from Mark (Interpreter’s Bible, 7:235–36) and omitted or altered what seemed to be critical of the Apostles. For example, Mark records that James and John came to the Savior and asked that he give them whatsoever they desired; whereupon, the Savior heard their plea that each might sit by his side when he came in glory. (Mark 10:35–37.) When Matthew recorded the event, he said that it was the mother of James and John who desired this privilege for her sons (Matt. 20:20–21.) This difference in recording the circumstances, presumably to place the Apostles in a better light, does not destroy the credibility of the Savior’s mission, nor may we believe that there was dishonesty in making the change.

Challenges with direct citation

Jessee cautions:

One of the challenges facing those who compiled the history was that of presenting the Prophet’s sermons and teachings. Since none of Joseph’s clerks had mastered shorthand during his lifetime, reports of what he said were made longhand. Many of these were smooth-flowing, well-connected summaries and were copied into the history almost as recorded. In some instances, however, it was necessary to reconstruct an address from brief notes and disconnected ideas. George A. Smith’s editorial work was careful, and when he was finished, each discourse was read to members of the First Presidency and the Quorum of the Twelve, some of whom had also heard the original address. Their input proved invaluable. These measures no doubt guaranteed the doctrinal accuracy of such reporting of Joseph Smith’s discourses, but the result obviously would not reflect his personality and speaking style as accurately as a verbatim report would have done.

An analysis of the History reveals those portions obtained from material written personally by Joseph Smith. These clearly reflect his loving and warm spirit. For example, the following is an entry from the History stemming from a portion of Joseph Smith’s 1835 diary written by himself:

“September 23. I was at home writing blessings for my most beloved brethren, but was hindered by a multitude of visitors. The Lord has blessed our souls this day, and may God grant to continue His mercies unto my house this night, for Christ’s sake. This day my soul has desired the salvation of Brother Ezra Thayer. Also Brother Noah Packard came to my house and loaned the committee one thousand dollars to assist building the house of the Lord. Oh! may God bless him a hundred fold, even of the things of the earth, for this righteous act. My heart is full of desire today, to be blessed of the God of Abraham with prosperity, until I shall be able to pay all my debts, for it is the delight of my soul to be honest. O Lord, that thou knowest right well. Help me, and I will give to the poor.”

To learn more:

Editing practices for the History of the Church

Altering the history

Others have been concerned that the recasting of history in the History of the Church included altering documents to conceal embarrassing facts.

For example, some have claimed that Oliver Cowdery's blessing and promise to Orson Hyde contained a false prophecy, which was then altered before being printed in History of the Church.

Claims of "false prophecy" rest upon the most narrow, critical reading possible, and ignore important aspects of LDS thought and theology

It is claimed that the ordination blessing given to Orson Hyde is an example of false prophecy. It is also claimed that Hyde's blessing was altered in the History of the Church for propaganda reasons.

Changes made to the text clarify but do not alter its meaning. Claims of "false prophecy" rest upon the most narrow, critical reading possible, and ignore important aspects of LDS thought and theology.

Text of the Orson Hyde blessing was edited in History of the Church?

The original of Hyde's blessing is in the Kirtland Council Minute book. It is compared here (left) with the version as it appears in the History of the Church (bold text indicates differences):

Kirtland Council Minute Book

History of the Church

Orson Hyde blessing. Oliver Cowdery proceeded and called upon the Lord to smile upon him and that his faith shall be perfect, and that the blessings promised shall be realized. He shall be made mighty and be endowed with power from on high, and go forth to the nations of the earth to proclaim the gospel. That he shall escape all the pollutions of the world. The Angels shall uphold him, and that he shall go forth according to the commandment, both to Jew & Gentile and shall go to all nations, kingdoms and tongues and shall All who hear his voice, shall acknowledge him to be a servant of God. He shall be equal in holding the Keys of the Kingdom. He shall stand on the earth and bring souls till Christ comes. We know that he loves thee, and may this thy servant be able to walk through pestilence and not be harmed. The powers of darkness shall have no ascending over him. He shall have power to smite the earth with pestilence, to divide waters and lead through the Saints. He shall go from land to land and from sea to sea. He shall be like unto one of the three Nephites.

Oliver Cowdery called upon the Lord to smile upon him; that his faith be made perfect, and that the blessings pronounced may be realized; that he be made mighty, and be endued with powers from on high, and go forth to the nations of the earth to proclaim the Gospel, that he may escape all the pollutions of the world; that the angels shall uphold him; and that he shall go forth according to the commandment, both to Jew and Gentile, and to all nations, kingdoms and tongues; that all who hear his voice shall acknowledge him to be a servant of God; that he shall be equal with his brethren in holding the keys of the kingdom; that he may stand on the earth and bring souls till Christ comes. We know that he loves Thee, O, Lord, and may this Thy [p.190] servant be able to walk through pestilence and not be harmed; and the powers of darkness have no ascendency over him; may he have power to smite the earth with pestilence; to divide waters, and lead through the Saints; may he go from land to land and from sea to sea, and may he be like one of the three Nephites.

The word "shall" was changed to "may"

The majority of the changes alter a phrase like "shall" to a phrase like "may." The critics presumably wish to mislead the unwary into concluding that the initial version gave unconditional promises or prophecies, while the History of the Church version adds a conditional aspect. Yet, the critics are simply ignorant of word usage in the early 1800s. Webster's 1828 dictionary noted of "shall":

In the second and third persons [i.e., when applied to another person], shall implies a promise, command or determination. "You shall receive your wages," "he shall receive his wages," imply that you or he ought to receive them; but usage gives these phrases the force of a promise in the person uttering them.

Thus, "shall" indicates a promise or command—and, LDS theology (with its strong emphasis on moral agency) always holds that man is free to accept or reject the commandments or promises of God. The History of the Church makes this fact more unambiguous for the modern reader, perhaps, in its use of "may." But, this change in no way changes the content of the blessing.

In fact, the ordination given to Brigham Young on the same day includes similar promises, but usually uses "may" instead of "shall." Since Brigham's blessing was given by Martin Harris, while Orson's was given by Oliver Cowdery, this difference is probably best explained by the habits in language between the two men. (Compare Brigham Young ordination blessing.) Latter-day Saints do not believe that such blessings are generally word-for-word dictation from God, but instead are the speaker's best attempt to put into words the information communicated to them by the Holy Spirit (e.g., D&C 1꞉24). Those people who edited the History of the Church understood this.

Critics reading through their own theology and ideas

This is another excellent example of sectarian critics' tendency to read LDS scripture and language through their own lenses—the critics are often Calvinists, believing in God's absolute predestination of events and acts. But, LDS theology has never seen the matter that way. Instead, God gives promises or commands to mortals who may choose to participate or not. As the Lord said elsewhere:

49 Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings....
51 Therefore, for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God. (D&C 124꞉49,51

This is simply not a false prophecy

Critics go further in claiming that the blessing which says that Hyde "shall stand on the earth and bring souls till Christ comes" proves that this is a false prophecy.

But, the blessing nowhere asserts that Hyde will be a mortal until the Second Coming. Unlike many Christian theologies, the doctrine of The Church of Jesus Christ of Latter-day Saints does not place the abode of the dead in another world or realm. Likewise, it does not cause the preaching of the gospel and the redeeming of souls to cease with death. Missionary work continues in the spirit world after death, and the "spirit world" to which the dead go is on earth. Brigham Young said:

When you lay down this tabernacle [i.e., mortal body], where are you going? Into the spiritual world. Are you going into Abraham's bosom. No, not anywhere nigh there, but into the spirit world. Where is the spirit world? It is right here. Do the good and evil spirits go together? Yes, they do. Do they both inhabit one kingdom? Yes, they do. Do they go to the sun? No. Do they go beyond the boundaries of this organized earth? No, they do not. They are brought forth upon this earth, for the express purpose of inhabiting it to all eternity. Where else are you going? Nowhere else, only as you may be permitted....

Father Smith and Carlos and brother Partridge, yes, and every other good Saint, are just as busy in the spirit world as you and I are here. They can see us, but we cannot see them unless our eyes were opened. What are they doing there? They are preaching, preaching all the time, and preparing the way for us to hasten our work in building temples here and elsewhere, and to go back to Jackson County and build the great temple of the Lord. They are hurrying to get ready by the time that we are ready and we are all hurrying to get ready by the time our Elder Brother is ready (emphasis added).

Thus, faithful apostles would continue their work among the wicked (either as a mortal or among the spirits) until Christ comes.</onlyinclude>

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Source(s) of the criticism

Critical sources

Jerald and Sandra Tanner, Mormonism—Shadow or Reality?, 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987), 188.

Sidney Rigdon and the succession crisis of 1844

Joseph Smith's murder posed a dilemma for early members—who would lead the Church while he was gone. Sidney Rigdon offered himself as a leader; this was opposed by Brigham Young and the twelve apostles.

Sidney was not sustained by Church members, and the Twelve pointed out that Joseph himself had wanted to remove Sidney from his role as Joseph's counselors. Critics have again pointed to differences between the original source for his membership trial (the Church's newspaper Times and Seasons) and the version which appears in History of the Church.

There are some differences, which we will examine in detail below.

The history may have been modified by Joseph's successors for noble or base reasons, and they may have served or harmed historical accuracy in doing so

The basic story is essentially unchanged—Joseph wanted to get rid of Sidney, and did not fully trust him or have much confidence in him even when he continued in his role as counselor. Joseph held out some hope that Sidney would rise to his calling, and it is this that is omitted in the History of the Church's version.

The history may have been modified by Joseph's successors for noble or base reasons, and they may have served or harmed historical accuracy in doing so. It is difficult to determine which at this remove.

If those compiling the history did wrong, this simply demonstrates that fallible leaders are not without faults, flaws, or improper jealousies. Most members, however, would probably conclude that the History of the Church version removed the ambiguity in Joseph's initial response simply because Sidney had clearly failed to measure up—for the compilers, there was ambiguity no longer.

Needless to say, such a procedure does not meet modern historical standards, and ought not be undertaken today.

The two accounts are compared in the table below

The two accounts are compared in the table below (paragraphing has been slightly altered so the accounts will align better for comparison). Red italics have been added, the green text is italicized in the original History of the Church:

Times and Seasons version

History of the Church version

MINUTES OF A SPECIAL CONFERENCE. Of the Church of Jesus Christ of Latter Day Saints, held in the City of Nauvoo, commencing on the 6th of October, 1843. Friday, October 6th, 10 o'clock A. M. The weather proving unfavorable, the organization of the conference was postponed until the next day at 10 o'clock, A. M. Saturday, 10 'clock A. M. Conference assembled and proceeded to business. President Joseph Smith was called to the chair, and Gustavus Hills chosen clerk. Opened with singing by the choir, and prayer by elder Almon Babbitt. The president stated the items of business to be brought before the Conference, to be, 1st. The case and standing of elder Sidney Rigdon, counsellor to the First Presidency. 2d. The further progress of the Temple; after which, any miscellaneous business. Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the saints. President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the Conference had to make. He sated his dissatisfaction with elder Sidney Rigdon as a counsellor, not having received any material benefit from his labors or counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the Post Office; a supposed correspondence in connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character: also his leaguing with dishonest persons in endeavoring to defraud the innocent. President Joseph Smith related to the Conference the detention of documents from J. Butterfield, Esq., which were designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage. Also, an indirect testimony from Missouri, through the mother of Orin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smiths' visit to Dixon, advising them to proceed to that place and arrest him there. He stated that in consequence of those, and other circumstances, and his unprofitableness to him as a counsellor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the saints. Elder Almon Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last Conference. President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation. Elder Sidney Rigdon plead, concerning the documents from J. Butterfield, Esq., that he received it in answer to some inquiries which he had transmitted to him that he received it at a time when he was sick, and unable to examine it—did not know that it was designed for the perusal and benefit of President Joseph Smith—that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one, but that he had the rumors form good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith—that he had never written any letters to John C. Bennett. The weather becoming inclement, Conference adjourned until Sunday 10 o'clock A. M. Sunday, 8th inst., 10 o'clock, A. M. Conference assembled agreeably to the adjournment and opened with singing by the choir, and prayer by Elder William W. Phelps. Elder Sidney Rigdon resumed his plea of defence. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri the cause of his delay in not going to the city of Washington, on an express to which he had been appointed—and closed with a moving appeal to President Joseph Smith concerning their former friendship, associations and sufferings, and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited. Elder Almon Babbitt related a conversation he had had with Esq. Johnson, in which he exonerated elder Sidney Rigdon from the charge or suspicion of having had treacherous correspondence with Ex-Governor Carlin. President Joseph Smith arose and satisfactorily explained to the congregation the supposed treacherous correspondence with Ex-Governor Carlin, which wholly removed suspicion from elder Sidney Rigdon, and from every other person. He expressed entire willingness to have elder Sidney Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness, and integrity; but signified his lack of confidence in his integrity and steadfastness, judging from their past intercourse. President Hyrum Smith followed with appropriate and expressive remarks on the attribute of mercy in God, as that by which He influences, controls, and conquers—and the propriety and importance of the saint's exercising the same attribute towards their fellows; and especially towards their aged companion and fellow servant in the cause of truth and righteousness. Elder Almon Babbitt and pres't. Wm. Law followed with remarks in defence of elder Sidney Rigdon. On motion by President William Marks, and seconded by President Hyrum Smith, Conference voted that elder Sidney Rigdon be permitted to retain his station as Counsellor to the First Presidency. Singing by the choir prayer by pres't. Wm. Law. Conference adjourned for one hour.

MINUTES OF A SPECIAL CONFERENCE. The Church of Jesus Christ of Latter-day Saints, in Special Conference, held in the City of Nauvoo, commencing on the 6th of October, 1843. Friday, October 6, ten o'clock, a.m. The weather proving unfavorable, the organization of the Conference was postponed until the next day at ten o'clock, a.m. Saturday, ten o'clock, a.m. Conference assembled and proceeded to business. President Joseph Smith was called to the chair, and Gustavus Hills was chosen clerk. Singing by the choir, and prayer by Elder Almon W. Babbitt. The president stated the items of business to be brought before the conference to be— 1st. The case and standing of Elder Sidney Rigdon, Counselor in the First Presidency. 2nd. The further progress of the Temple; after which, any miscellaneous business. Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the Saints. President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the conference had to make. He stated his dissatisfaction with Elder Sidney Rigdon as a Counselor, not having received any material benefit from his labors or counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the post office; a supposed corespondence and connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character; also his leaguing with dishonest persons in endeavoring to defraud the innocent. President Joseph Smith related to the conference the detention of a document from Justin Butterfield, Esq., which was designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage; also, an indirect testimony from Missouri, through the mother of Orrin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smith's visit to Dixon, advising them to proceed to that place [p.48] and arrest him there. He stated that, in consequence of these and other circumstances, and Elder Rigdon's unprofitableness to him as a Counselor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the Saints. Elder Almon W. Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last conference. President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation. Elder Sidney Rigdon pleaded, concerning the document from Justin Butterfield, Esq., that he received it in answer to some inquiries which he [Rigdon] had transmitted to him [Butterfield]; that he [Rigdon] received it at a time when he was sick, and unable to examine it; did not know that it was designed for the perusal and benefit of President Joseph Smith; that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one; but that he had the rumors from good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith. That he had never written any letters to John C. Bennett. The weather becoming inclement, conference adjourned until Sunday, ten o'clock, a.m. Sunday, 8th, ten o'clock, a.m. Conference assembled agreeably to adjournment. Singing by the choir, and prayer by Elder William W. Phelps. Elder Sidney Rigdon resumed his plea of defense. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri,—the cause of his delay in not going to the city of Washington, on an express to which he had been appointed: and closed with a moving appeal to President Joseph Smith, concerning their former friendship, associations, and sufferings; and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited. Elder Almon W. Babbitt related a conversation he had had with Esquire Johnson, in which he exonerated Elder Sidney Rigdon from the [p.49] charge or suspicion of having had a treacherous correspondence with ex-Governor Carlin. President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse. Patriarch Hyrum Smith followed with appropriate and impressive remarks on the attributes of mercy in God, as that by which He influences. controls and conquers; and the propriety and importance of the Saints exercising the same attribute towards their fellows, and especially towards their aged companion and fellow-servant in the cause of truth and righteousness. Elder Almon W. Babbitt and President William Law followed with remarks in defense of Elder Sidney Rigdon. On motion by President William Marks, and seconded by Patriarch Hyrum Smith, conference voted that Elder Sidney Rigdon be permitted to retain his station as Counselor in the First Presidency. President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. "You may carry him, but I will not." [Fn 2:This paragraph in Italics appears as footnote in the Ms. History.] Singing. Prayer by Elder William Law. Conference adjourned for one hour.

There are only two significant differences between the accounts

Thus, there are only two significant differences:

Times and Seasons version	History of the Church version
President Joseph Smith arose and satisfactorily explained to the congregation the supposed treacherous correspondence with Ex-Governor Carlin, which wholly removed suspicion from elder Sidney Rigdon, and from every other person. He expressed entire willingness to have elder Sidney Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness, and integrity; but signified his lack of confidence in his integrity and steadfastness, judging from their past intercourse. (Material in bold was removed from the History of the Church account.)	President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse. (Material in bold was added to the History of the Church account.)
No corresponding text	President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. "You may carry him, but I will not." [Fn 2:This paragraph in Italics appears as footnote in the Ms. History.]

A modern historian, of course, cringes at this modification of the original text

In both cases, it is clear that Joseph still does not trust Sidney, even after he has been cleared of the issue with Gov. Carlin's letters. In the contemporaneous text, however, Joseph does express willingness to keep Sidney as councilor if he will conduct himself properly (though he still expresses doubt that he will).

Since Sidney was kept on as councilor, for him to have any chance of success or influence, Joseph could not simply "cut him off at the knees"—that would guarantee Sidney's failure. Thus, the contemporary account allowed for the possibility of Sidney's proper functioning, though Joseph remained publicly dubious, and privately even more so.

By the time the History of the Church was printed, Sidney had nearly torn the Church apart. He had challenged the right of Brigham Young and the Twelve to lead after Joseph's death. Thus, those compiling the history were firmly convinced that Sidney had failed his chance. Those who compiled it may also have not wanted to portray Joseph as at all 'wrong' about Sidney—they may have known (or believed) that Joseph considered his conciliatory remarks to be of little hope. Or, on a more cynical interpretation, they may have wished to undermine Sidney's claims to leadership after Joseph's death.

It should be noted too that this account is not a verbatim transcript—it is an author's summary of what they heard. Some who compiled the history were doubtless present at the same meeting. They may have remembered the matter quite differently, especially with the passage of time and subsequent events which made them more hostile to Sidney. They may well have seen the Times and Seasons report as too biased in Sidney's favor, or (as discussed above) bending over backward to soft-peddle what Joseph had actually said. They may, then, have seen themselves as restoring accuracy which had been compromised.

The note about the Manuscript History is clearly marked as an addition, and was not included in the original account. It may represent:

(a) a properly-remembered public remark of Joseph's that was not inserted into the record at that time to spare Sidney's effectiveness;

(b) a properly-remembered remark of Joseph's to the Twelve or others; or

(c) a mis-remembered or deliberately fabricated remark inserted after Joseph's death to weaken Sidney's claims to the succession.

One's attitude to Joseph, Sidney, the Twelve, and the Church's truth claims will probably determine which explanation seems most plausible to each reader.</onlyinclude>

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 407 ( Index of claims )

A more modern example

In an effort to portray this type of supposed 'deception' as a routine Church tactic, critics will often point to the decision to have Elder Ronald L. Poelman's 1984 conference talk re-recorded with a "cough track"

This decision is then portrayed as an effort to hide the fact that changes had been made to his talk before its publication. As we might expect, the reality is more complicated and far less sinister.

Elder Poelman voluntarily edited his talk when he learned that some "fundamentalist" Mormons were using his address as justification for their beliefs

Elder Ronald L. Poelman's 1984 conference talk was edited after delivery and re-recorded with a cough track. Some have claimed that this was an effort to hide the fact that changes had been made. Other have claimed Elder Poelman was ordered to make the changes to his talk.

Elder Poelman voluntarily edited his talk when he learned that some "fundamentalist" Mormons were using his address as justification for their beliefs. The re-recording was intended for distribution to the world-wide Church, and was not an effort to hide the fact that changes had been made.

Elder Poelman was not in any way forced to make changes to his talk

Elder Poelman was not in any way forced to make changes to his talk. In fact, the substance of what he said in 1984 is extremely similar to the things that Elder Uchtdorf said in one of his recent conferences addresses. However, after the conference, members and leaders raised issues about how his talk might be received and used by some who sought reasons to discount the counsel of leaders to justify practices such as polygamy. Because of the questions raised, Elder Poelman was desirous to clarify his remarks so that it could not be used as a license by others to disregard modern revelation or counsel.

Because it is common practice for talks to be edited for publication, it was thought that the "official" record should reflect the clarified intent of the talk

Because it is common practice for talks to be edited for publication, it was thought that the "official" record should reflect the clarified intent of the talk. As such, Elder Poelman himself made modifications to his own remarks for the official record that would be published in the Ensign.

Clearly, producing an "updated" version of a talk that had already been recorded posed some problems

In 1984, producing video records of the conference for home use was relatively new. Clearly, producing an "updated" version of a talk that had already been recorded posed some problems. For one, a recording with no background noise would stand out in contrast to all the other talks with no modifications. In addition, there was likely a desire not to deceive but to give authenticity to the presentation so as to not distract from its actual message.

While perhaps a unwise decision in hindsight, the intent was simply to let the core of the message be the focus, not the distractions of the delivery because of the changes

While perhaps a unwise decision in hindsight, the intent was simply to let the core of the message be the focus, not the distractions of the delivery because of the changes. For these reasons, background noises were allowed to be introduced or were intentionally added. (It is not clear whether the background noise--sometimes termed a "cough track" was intentionally added, or whether those in the tabernacle during the retaping were simply were allowed to behave as they would have during the original presentation, resulting in a low level of ambient noise similar to other talks.)

In the end, the intent and purpose was to make the excellent remarks of Elder Poelman the focus of the video, and to allow him to make changes he himself desired to have made, which were made without any compulsion whatsoever from any other church leader.

Unfortunately, critics have shifted the focus from his beautiful message to a misleading discussion of a "cover up," and attempted even in retrospect to impute meaning to his original talk that he did not intend. If anything, this demonstrates the wisdom of making the clarifications he did, if not the technical means used to circulate the changes.

The most telling comment made by the sources available to FairMormon volunteers was that the late Elder Poelman would be horrified to know people today were using his talk to attack the Church. The intent of his talk, including the changes, were intended to foster faith, not doubt in the Church.

In retrospect, this talk was a beautiful one in its original form, and had it been left as it was originally delivered it would have have never become the focus of criticism for secular and "intellectual" critics, though some "fundamentalist" groups might have embraced and misused its ideas.

Ironically, the changes Elder Poelman introduced promoted the very criticism and fault-finding with the Church that he had hoped to forestall, but one cannot fault a faithful servant for trying to make his offering more effective, or fault those who sought to make the new technological distribution of his talk as congruent with the rest of conference as possible as they prepared the official record for dissemination.

I personally do not consider his talk, the changes, or the potentially misguided efforts to make the video version authentic as anything deceitful. Given that all knew that the original recording existed, with press and others present for the original delivery, it defies reason that there was an attempt at a cover up or deceive. Rather, there was an effort only to allow him to amend his official remarks in both the written and video record, and allow it to be as authentic as all the other recorded talks.

Conclusion

These types of attacks, then, rely on the reader misunderstanding the nature of historical writing in the past, and ascribing nefarious motives to understandable decisions.

Main article:

Alleged whitewashing of polygamy in Church history

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Source(s) of the criticism

Critical sources

Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), Chapter 15. ( Index of claims ) George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), xiii-xv, 5, 57, 75, 88, 103, 119, 137, 185, 289, 356, 453, 473. ( Index of claims , (Detailed book review)) Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 136. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), Chapter 2.( Index of claims ) This criticism originates from many fronts, both non-members, ex-members and members.

Notes

Response to claim: 403-404 - Much of the History of the Church was completed after Joseph Smith's death. This means that Joseph Smith's history is not "authentic"

The author(s) make(s) the following claim:

Much of the History of the Church was completed after Joseph Smith's death. This means that Joseph Smith's history is not "authentic."

Author's sources:

• Brigham Young University Studies, Summer 1971, pp.466, 469, 470, 472
• Letter from George A. Smith to Woodruff, April 21, 1856, as cited in Brigham Young University Studies, Summer 1971, pp.470-72"

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This technique of historical writing was standard for the time period. There was no secret that this is how it was done. The Tanners count on their audience not knowing this, and do not disclose it even though they cite an article which discusses it in detail (see BYU Studies (1971) on p. 405 below.

1. REDIRECTHistory of the Church (6-volume history)

Response to claim: 405 - The "Rocky Mountain prophecy" was added to the history of the Church sometime after the original was written

The author(s) of The Changing World of Mormonism make(s) the following claim:

The "Rocky Mountain prophecy" was added to the history of the Church sometime after the original was written.

Author's sources:

• History of the Church 5:85
• Joseph Smith's Manuscript History, Book D-1, page 1362
• Brigham Young University Studies, Summer 1971, p.469
• Davis Bitton, Joseph Smith in the Mormon Folk Memory, The John Whitmer address, delivered at the Second Annual Meeting of the John Whitmer Historical Association, Lamoni, Iowa, September 28, 1974, unpublished manuscript, p.16" [This article is now available in "Joseph Smith in the Mormon Folk Memory," in Restoration Studies, ed. Maurice L. Draper, vol. 1, (Independence, Missouri, 1980).]

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

None of these sources support the argument.

• Tanners' use of sources on Rocky Mountain prophecy

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

Question: Did Joseph Smith make "forged predictions" and add them retroactively to the history of the Church that a "mighty people" that would dwell "in the midst of the Rocky Mountains"?

To accept a "forgery" theory, we must accept that all of the people listed who remembered Joseph speaking about the Rocky Mountains were lying or fabricating their experience

Furthermore, we must also accept that Joseph was sending explorers to the west with no real expectation of moving, and the discussion of heading west by both members and enemies was all idle talk.

Furthermore, the mention of moving to the west is often incidental—Church leaders mention the matter as if many of their hearers from Nauvoo would recall it. No great effort is made to establish the truth of the matter; it is presumed to be too obvious to require much demonstration.

The source of the prophecy account

The prophecy source is the biography of Anson Call, in August 1842. The relevant section reads as follows:

"A block schoolhouse had been prepared with shade in front, under which was a barrel of ice water. Judge Adams, the highest Masonic authority in the State of Illinois, had been sent there to organize this lodge. He, Hyrum Smith and J. C. Bennett, being high Masons, went into the house to perform some ceremonies which the others were not entitled to witness. These, including Joseph Smith, remained under the bowery. Joseph as he was tasting the cold water, warned the brethren not to be too free with it. With the tumbler still in his hand, he prophesied that the Saints would yet go to the Rocky Mountains, and said he, 'This water tastes much like that of the crystal streams that are running from the snow-capped mountains. I had before seen him in a vision, and now saw, while he was talking, his countenance change to white, not the deadly white of a bloodless face, but a living, brilliant white. He seemed absorbed in gazing upon something at a great distance and said, "I am gazing upon the valleys of those mountains."

I had before seen him [Joseph Smith] in a vision [i.e., while seeing or reporting a divine vision or revelation], and now saw while he was talking his countenance change to white; not the deadly white of a bloodless face, but a living brilliant white. He seemed absorbed in gazing at something at a great distance, and said: "I am gazing upon the valleys of those mountains." This was followed by a vivid description of the scenery of these mountains, as I have since become acquainted with it. Pointing to Shadrach Roundy and others, he said: "There are some men here who shall do a great work in that land." Pointing to me, he said, "There is Anson, he shall go and shall assist in building up cities from one end of the country to the other, and you, rather extending the idea to all those he had spoken of, shall perform as great a work as has been done by man, so that the nations of the earth shall be astonished, and many of them will be gathered in that land and assist in building cities and temples, and Israel shall be made to rejoice."

It is impossible to represent in words this scene which is still vivid in my mind, of the grandeur of Joseph's appearance, his beautiful descriptions of this land, and his wonderful prophetic utterances as they emanated from the glorious inspirations that overshadowed him. There was a force and power in his exclamations of which the following is but a faint echo: "Oh the beauty of those snow-capped mountains! The cool refreshing streams that are running down through those mountain gorges!" Then gazing in another direction, as if there was a change in locality: "Oh the scenes that this people will pass through! The dead that will lay between here and there." Then turning in another direction as if the scene had again changed: "Oh the apostasy that will take place before my brethren reach that land! But," he continued, "The priesthood shall prevail over its enemies, triumph over the devil and be established upon the earth, never more to be thrown down!" He then charged us with great force and power, to be faithful to those things that had been and should be committed to our charge, with the promise of all the blessings that the Priesthood could bestow. "Remember these things and treasure them up. Amen."

Thus, the accusation must be not only that the Church decided to "forge" a prophecy by Joseph, but that Anson Call did as well. Can we assess how likely these claims are?

It could be, of course, that Anson Call forged his account, and all the Church leaders and members lied about remembering Joseph speak about the matter. But why then appeal to "many of you" remembering Joseph speaking about it? Why not claim it was a private, secret teaching given to the apostles—for, they certainly also reported these. If the claim was fraudulent, why risk exposure?

Or, the story could have started after the Saints reached the valley, and simply grown in the telling with members "remembering" the story as it was retold to them. But, the contemporary evidence would seem to argue against this, and witnesses often mentioned how struck they were by Joseph's remarks. They also described him discussing this idea in a variety of setting, which argues against an accumulated "folklore."

It is strange to see critics argue that Joseph would not prophesy about this—in their view, Joseph was always larding his ideas with prophetic pronouncement. And, is it any stretch to think that he would say that the people would grow "mighty" there. Would even a false prophet or charlatan tell his beleaguered followers that they were going into the wilderness to become weak and oppressed?

The simplest explanation seems to be that Joseph discussed moving to the west several times, and likely prophesied about it. Too many witnesses would have to collude or self-deceive for it to have no basis in fact. Whether the story grew in the telling, of course, is difficult to determine.

None of this, to be sure, proves that Joseph Smith was a true prophet. But, to claim that the account of him discussing and even prophesying a move to the west rests on nothing but "forgery" is to distort and ignore too many sources, from too broad a time period, over what is essentially a peripheral issue.

How have less friendly historians treated this prophecy?

We have seen that believing historians such as B. H. Roberts or Orson F. Whitney would be likely to accept this claim. How have less friendly historians treated it?

Hubert Howe Bancroft opined that "In 1842 an expedition had been planned to explore the country toward or beyond the Rocky Mountains; but when Joseph Smith put himself forward as a candidate for the presidency of the United States, all other matters were for the time forgotten." Thus, Bancroft saw the move west as one long contemplated.

D. Michael Quinn, whose work has been repeatedly cited by the author of the critical work One Nation Under Gods, includes this in his Church timeline without comment or qualification, even using the date traditionally ascribed it in the History of the Church:

6 Aug [1842]. While attending a Masonic ceremony Smith prophesies that Mormons would settle in the Rocky Mountains.

Historian Dale Morgan, certainly not an LDS apologist or propagandist, wrote to a private correspondent who seemed to share the author's views of this account:

it is my understanding from reading controversial works involving the Reorganized Church that you have combatted the idea that Joseph Smith ever intended leading the Mormons out of the Mississippi Valley to the West, and that you tend to regard proofs advanced by the L.D.S. church as being revisions of original history to serve the propagandic purposes of this church. This is a matter to which I have given especial attention, and in the work on the Mormons that I have conceived, I believe I shall be able to demolish once and for all any argument that Joseph Smith did not entertain this purpose.

My materials have been drawn in some part, though by no means wholly, from the L.D.S. archives here, but I do not think historians of the Reorganized Church will seriously question my findings when I am enabled to publish them. I cannot speak so authoritatively about the authenticity of the Rocky Mountains prophecy, but I am by no means disposed to doubt it, in view of what I have learned about Smith's purposes in the winter of 1844. I cannot undertake to discuss the whole subject at length here, so for the present I must content myself with assuring you that the statements in the Utah Guide about the proposal to migrate to the Rocky Mountains have a firm factual foundation, and I will publish the proofs in due course.

Thus, Morgan thought it clear that Joseph Smith had intended to go to the Rockies with the Saints, and felt it plausible that Joseph had made a prophecy to that effect. Thus, whatever the facts, it seems unlikely that a crude "forgery" is at work.

Many other Church members later wrote about Joseph's discussion of the Rocky Mountains area

Before the Nauvoo Expositor incident, Benjamin F. Johnson said,

...the Prophet had foreshadowed the close of his own earthly mission, and the near approach of the time when the Saints in tribulation would find a place of refuge in the far-off vales of the Rocky Mountains, which has already taken place; and also relating still to the future, when a path will be opened for the Saints through Mexico, South America, and to the center Stake of Zion.

These, and many more great things were given by him, some of which, as with the ancient disciples, we could not comprehend until fulfilled....It was now revealed to the Prophet that his only safety was in flight to the Rocky Mountains, and he crossed the river with a few faithful friends with a full purpose not to return.

"These things did not come upon us unexpectedly," observed Wandle Mace,

--at least to those who were watching the signs of the times--the Prophet Joseph had told us that many of us would live to go the "Rocky Mountains', and there become a mighty people, therefore we were looking forward to this time. Some of us was afraid we would not have time to finish the [Nauvoo] temple before these things came upon us, they were coming so fast.

Samuel W. Richards remembered being assigned by Joseph to "explore the Rocky Mountains with 23 other men to find a place where the Church could be established."

In 1864, Brigham Young remembered:

In the days of Joseph we have sat many hours at a time conversing about this very country. Joseph has often said, "If I were only in the Rocky Mountains with a hundred faithful men, I would then be happy, and ask no odds of mobocrats." And neither do I.

In 1880, Orson Pratt asked:

Was it upon our own natural judgment [that we came to the valley]? No; we founded our expectation upon that which God had spoken in the modern revelations which He had given to us as a people. He told us, by revelation, before our prophet was martyred, that we would have to leave the United States: go beyond the Rocky Mountains, and seek our home in the wilderness, and that we would have a great people gather with us.

John Taylor spoke of Joseph's frequent mention of this idea:

Many a time have I listened to the voice of our beloved Prophet, while in council, dwell on this subject [the removal of the Saints to the Rocky Mountains] with delight; his eyes sparkling with animation, and his soul fired with the inspiration of the Spirit of the living God. It was a theme that caused the bosoms of all who were privileged to listen, to thrill with delight; intimately connected with this, were themes upon which prophets, patriarchs, priests and kings dwelt with pleasure and delight: of them they prophesied, sung, wrote, spoke and desired to see, but died without the sight. My spirit glows with sacred fire while I reflect upon these scenes, and I say, O Lord, hasten the day!

As is often the case, Mosiah Hancock confirmed Joseph's Rocky Mountain destination in an off-hand manner:

Before the Prophet spoke from the frame [in his last speech before Carthage], he had started to go to the rocky mountains, and went as far a Montrose; but through the interference of some pretended friends, he returned. I was a witness to these things--and when the Prophet spoke from the frame, he spoke with power, and the people loved him.

Some of these later witnesses discussed the matter under different circumstances, which strongly suggests that this was no "secret" teaching of the prophet's, but well noised about. For example, Bathsheba W. Smith remembered:

Joseph, the Prophet, said we would come to the Rocky Mountains, and he had a company of young men selected to hunt a location for a home for the Saints. Samuel Richards was one of that company. I heard of it when we were in Illinois, and I remember an old lady coming in and talking to mother about what Joseph, the Prophet, had said that we would be in the Rocky Mountains sometime. I said I would like the time to come soon, I would like to get away from our enemies. She gave me a right good scolding, saying it was terrible to think of going to the Rocky Mountains.

Rachel Grant remembered that "It tried a great many people when the Prophet gave out the word that there was to be no more gathering at Nauvoo, as the people thought that was the place. He first told them to gather there, but later told them the Rocky Mountains would be the gathering place. It was his thought that they would come to the Rocky Mountains."

Rudger Clawson's diary described a talk he heard:

Patriarch Jas. H. Leathead bore an interesting testimony. Said that he was a resident of [p.613] Nauvoo in the early days of the church and filled the position of drummer boy in the Nauvoo band. Said that he was present and heard the Prophet Joseph Smith predict that the saints would move to the Rocky Mountains.

Wilford Woodruff reported the earliest account of Joseph's teaching on the west. He recorded one of his own addresses on 5 October 1884:

spok 10 M, & gave an Account of the first testimony of the Prophet Joseph in kirtland Aprail 1834 of filling the Rocky Mountains with the Saints of God.

Woodruff would also copy Philo Dibble's record of Joseph's last address to the Nauvoo legion, noting that "Broth J Jaques this Book is W Woodruffs private Historical Book. I wish you to take special care of it yourself until I call for it. I wish you to copy last pages in red ink & file in the office as it is the Last Address of Joseph Smith before his death [from Philo Dibble] and I think we have no Copy of it in the office. The Book itself I wish locked up."

Confirmatory witnesses

Other members also mentioned their own spiritual experiences about the west. Wilford Woodruff recalled that

When in the western country, many years ago, before we came to the Rocky Mountains, I had a dream. I dreamed of being in these mountains, and of seeing a large fine looking temple erected in one of these valleys which was built of cut granite stone, I saw that temple dedicated, and I attended the dedicatory services, and I saw a good many men that are living today in the midst of this people.

The same or a similar account was also noted by L. John Nuttall on 7 October 1891 at a meeting

Over fifty years ago, while in Boston, he [Woodruff]...dreamed that the Saints migrated to the Rocky Mountains, built a Temple and dedicated it; that at the dedicatory services Elders were set apart to go among the Gentile nations to bind the law and seal the testimony.

Other evidence from Joseph's lifetime

There is other evidence recorded during Joseph's lifetime that lends plausibility to the account given by Call and others.

For example, Elder Jonathan Dunham was sent to explore the western countries, and was "most probably prospecting a possible trail and locating resting places for the Saints when engaged in a great westward movement." Why else would Joseph send Dunham—whom he later trusted to head the Nauvoo Legion during his final days before being taken to Carthage—on such a long and difficult journey, given all the pressing difficulties which remained in Nauvoo? As one author noted, "During the Council of Fifty's first meetings in March and April 1844, the Mormon prophet urged the exploration of the American West. In this region the Saints would make a settlement and raise "a standard and ensign of truth for the nations of the earth."

Members of the Council of Fifty believed, in "a retrospective statement on Smith's purposes" according to William Clayton, that when Joseph

crossed the Mississippi River intending to go to the Rocky Mountains. Several hours before his departure, he asked his followers to make a sixteen-foot emblematic flag "for the nations," apparently hoping to take a Mormon, scripture-fulfilling banner with him on his journey. However after less than a day on the Iowa side of the river, he returned to Nauvoo and began his fateful journey to Carthage. The day prior to Smith's death, not fully understanding his danger, Nauvoo citizens responded to his earlier wish and began preparation of a flag of white cloth. The flag, said one of the Saints later, was not intended for Nauvoo. Smith undoubtedly meant the banner to be a tangible symbol of a restored latter-day Kingdom in the mountainous West.

In a related vein, Lorenzo Snow later remembered that

On the 20th of February, 1844, the Prophet Joseph Smith instructed the Twelve Apostles to send a delegation and make explorations in Oregon and California, and seek a good location to which we can remove after the Temple is completed, and "where we can build a city in a day, and have a government of our own....Previous to this, the Prophet had remarked to me that he anticipated moving to the Rocky Mountains with all his family, where he could live in peace and worship God unmolested. But other scenes and prospects awaited us.

There is also a Times and Seasons newspaper account of a conference held on November 1, 1842 in Kirtland, Ohio by LDS missionaries. Reporting on their success, one wrote:

One woman, who at the commencement of the conference declared herself good enough without re baptism, has now come forward before the close and says that she would go to the Rocky Mountains if Joseph said so....

This might be a mere figure of speech, i.e., such as "to the moon and back if Joseph said so." On the other hand, it may be that Joseph's thoughts about the west were beginning to percolate among the Saints and even their enemies, so it can hardly have been much of a secret. Oliver Olney, an apostate member who was supporting John C. Bennett, wrote a letter to Joseph Smith on the matter on 20 July 1842:

"They say with your numerous wifes and maidens you are about to start west as far as the Rocky Mountains where you will raise up a Righteous Branch without being molested by the Laws of the Land." Olney later noted that the Saints "are fast a fixing to go West where they can live in peace without being molested By the laws of the land. They say soon to start If what I hear is correct as far West as Origen Territory and establish a stake of Zion."

As we have seen above, there are accounts of Joseph discussing the matter at least as early as 1834.

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Source(s) of the criticism

Critical sources

Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 405.( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003),  [needs work] ( Index of claims )

Notes

Response to claim: 408 - The angel that gave Joseph Smith the plates was originally identified as "Nephi" rather than "Moroni." History of the Church changed it to "Moroni"

The author(s) make(s) the following claim:

The angel that gave Joseph Smith the plates was originally identified as "Nephi" rather than "Moroni." History of the Church changed it to "Moroni."

Author's sources:

• Times and Seasons, vol. 3, p.753
• History of the Church, vol. 1, p.11
• Millennial Star, vol. 3, p.53
• 1851 edition of the Pearl of Great Price

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

This was a scribal error that was propagated into a number of other sources.

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

The text in question

The text in question reads as follows:

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

Orson Pratt would later observe:

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

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

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

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

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

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

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

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

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

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

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

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

Question: Which sources mention Nephi as the angelic visitor who told Joseph Smith about the gold plates?

There is actually only one source that claims the heavenly messenger was Nephi, which was an error

Critics cite a variety of sources that repeat the 'Nephi' identification. The key point to understand is that there is really only one source that claims the heavenly messenger was Nephi; the other sources which mention Nephi are merely citing this one source, thus perpetuating the error. The problematic document is the June 1839 Manuscript History of the Church Book A-1 (which was a copy of an April 1838 document—James Mulholland copied George W. Robinson's earlier text. The 1838 document is no longer extant).

Subsequent documents copied the error from the original source

• Later drafts of the Manuscript History of the Church reproduced the error (see discussion below).

• The 1839 document was then published in the 1842 Times and Seasons as follows:

He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Nephi. That God had a work for me to do, and that my name should be had for good and evil, among all nations, kindreds, and tongues; or that it should be both good and evil spoken of among all people. He said there was a book deposited written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang.

• In England, the Church's periodical called the Millennial Star reprinted the same article in August 1842, perpetuating the error:

He called me by name and said unto me, that he was a messenger sent from the presence of God to me, and that his name was Nephi

• This idea was repeated again, in the same volume of the Millennial Star, in an editorial written on 1 August 1842 either by Parley P. Pratt or Thomas Ward:

Again, when we read the history of our beloved brother, Joseph Smith, and of the glorious ministry and message of the angel Nephi, which has finally opened a new dispensation to man, and commenced a revolution in the moral, civil, and religious government of the world...

• The Pearl of Great Price, published in England in 1851 (but not yet canonized), identified its source for the story as "Times & Seasons, vol. iii, p. 726, &c." On page 41 it is said,

He called me by name and said unto me, that he was a messenger sent from the presence of God to me, and that his name was Nephi

• The Times and Seasons account was also inserted into the autobiography of the Prophet's mother (Lucy Mack Smith) by an editor in 1853. The Prophet's mother, therefore, did not make this statement (as some claim). The source is identified on page 81 as follows—"Times and Seasons, vol. iii., p. 729. Supp. to Mil. Star, vol. xiv., p. 4." It reads:

He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Nephi

However, on the bottom of page 79 of this autobiography (where the above quotation occurs) there is a note about the name "Nephi" and it says, "Moroni, see Doc & Cov. sec. L., par. 2; Elders' Journal, vol. i., pp. 28 and 129; History of Joseph Smith under year 1838; Deseret News, no. 10, vol. iii. O.P." The initials at the end probably stand for Orson Pratt—who had the autobiography published in 1853.

A single error had a ripple effect through several published accounts of the vision

Thus, a single error in the Manuscript History had a ripple effect through several published accounts of the vision. These accounts are not independent 'proof' that Joseph was changing the story; they all depend upon a single initial error (which may have been caused by the 1838 or 1839 scribes). Most of these occurred in England. Click here to see a list of the later perpetuation of the same errors which refer to the works above. Later references to Moroni can be seen here.

History of the error in the Manuscript History

The Joseph Smith Papers project now allows us to examine the various drafts of the history. (In the transcriptions below, we have added bold type to help the reader pick out small differences between each version. It is clear, however, that the writer is simply copying from the previous manuscript(s)—these are not independently-dictated versions.

First Version [circa June 1839]

Note the footnote added by a later hand at "Nephi" to the circa June 1839 first version.

Some have attributed this footnote to B.H. Roberts. It reads: "Evidently a clerical error; see Book Doc & Cov., Sec 50, par 2; Sec 106, par 20; also Elder’s Journal Vol. 1, page 43. Should read Moroni."

His hands were naked and his arms also a little above the wrist[s added]. So also were his feet naked as were his legs a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe as it was open so that I could see into his bosom. Not only was his robe exceedingly white but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me. He called me by name and said unto me that he was a messenger sent from the presence of God to me and that his name was Nephi.

There is a footnote made in a later hand calling attention to the error of Moroni (see graphics at right). This is a late addition, and not from Joseph Smith's era.

Draft #2 [circa June 1839]

His hands were naked and his arms also a little above the wrist. So also were his feet naked as were his legs a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe as it was open so that I could see into his bosom. Not only was his robe exceedingly white but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me. He called me by name and said unto me that he was a messenger sent from the presence of God to me and that his name was Nephi.

The Joseph Smith Papers footnote reports:

A later redaction in an unidentified hand changed “Nephi” to “Moroni” and noted that the original attribution was a “clerical error.” Early sources often did not name the angelic visitor, but sources naming Moroni include Oliver Cowdery’s historical letter published in the April 1835 LDS Messenger and Advocate; an expanded version of a circa August 1830 revelation, as published in the 1835 edition of the Doctrine and Covenants; and a JS editorial published in the Elders’ Journal in July 1838. The present history is the earliest extant source to name Nephi as the messenger, and subsequent publications based on this history perpetuated the attribution during JS’s lifetime.

Draft #3 [circa 1841]

The Nephi error persists unchanged into the third draft.

His hands and arms were naked. alittle above the wrist. so also <were> his feet and legs alittle ab[o] ve the ancles; his head and neck were also bare. I could discover that he had no other clothing but the robe. as it was open so that I could see his bosom. Not only was his robe exceedingly white; but his whole per son was glorious beyond ◊discription. and his countenance truly like lightning. The room was exceedingly light but not so much so as immediately around his person When I first looked upon <him> it I was afraid; but the fear soon left me: calling me by name, <he> said. that he was a messenger. sent from the presence of God to me. and that his name was Nephi.

The historical introduction notes that this and the following draft were prepared by Howard Corray:

In 1869 Coray signed a statement that was later attached to the paper wrapper that enclosed his two drafts: “These hundred pages of History were written by me, under Joseph the Prophet’s dictation. Dr Miller helped me a little in writing the same. (Historians office, 1869).”4 If by “dictation” Coray meant that he transcribed as JS spoke, it seems more likely to be a description of JS’s involvement in the history draft presented here than [an earlier, non-extant historical project]. In the latter project, according to Coray, JS only supplied materials and gave general instructions. If the statement was accurate in that sense, it suggests that JS read aloud from Draft 2 in the large manuscript volume, directing editorial changes as he read. Several passages of Draft 3 contain evidence of dictation, but the history itself includes no indication of who was dictating the text.

Thus, Joseph Smith may have read this text to Coray, and so some have suggested that Joseph should have corrected the error. However, given how nearly identical all versions of the history are in this section, and how closely they follow the previous drafts, it seems that Joseph did little, if any, editing on this aspect of the history. We do not not know if Joseph dictated this section to Coray, or if Coray simply copied it from the previous draft(s).

"Fair copy" draft [circa 1841]

His hands and arms were naked a little above the worist wrist, so also <were> his feet and leng legs were a little above the ancles. his head and neck were also bare. I could discover that he had no other clothing [on omitted]but the robe, as it was open— so that I could see his bosom. Not only was the robe exceedingly white, but his whole person was glorious beyond description; and his counte nance truly like lightning. The room was exee dingly light, but not so much so as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me, <when>, calling me by name, he said, he was a messenger sent from the presence of God to me, and that his name was Nephi.

(It is interesting that this copy restores some changes from draft #1 that were removed in drafts #2 and #3.)

Question: Are there sources which identify the angel that visited Joseph as "Moroni" that date prior to the "Nephi" error?

There are multiple independent sources which mention Moroni that pre-date the 1838/1839 error

In contrast to the single source error mentioned above, there are multiple independent sources (originating with Joseph Smith and both friendly and hostile individuals) which demonstrate that the identification of the angel as "Moroni" was well-known and pre-dated the 1838/39 error.

• D&C 27:5 - 1830–1835

Behold this is wisdom in me: wherefore marvel not for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the book of Mormon, containing the fulness of my everlasting gospel [modern edition D&C 27꞉5

• Mormonism Unvailed - 1834, reprinted as History of Mormonism in 1840 [an anti-Mormon book]

After he had finished translating the Book of Mormon, he again buried up the plates in the side of a mountain, by command of the Lord; some time after this, he was going through a piece of woods, on a by-path, when he discovered an old man dressed in ordinary grey apparel...The Lord told him that the man he saw was MORONI, with the plates, and if he had given him the five coppers, he might have got his plates again.

• Messenger and Advocate - 1835

I have now given you a rehearsal of what was communicated to our brother, when he was directed to go and obtain the record of the Nephites…and I believe that the angel Moroni, whose words I have been rehearsing, who communicated the knowledge of the record of the Nephites, in this age, saw also, before he hid up the same unto the Lord, great and marvelous things, which were to transpire when the same should come forth.

• Elders' Journal - July 1838

For those holy men are angels now. And these are they, who make the fulness of times complete with us. And they who sin against this authority given to him ... sins not against him only, but against Moroni, who holds the keys of the stick of Ephraim.

• Elders' Journal - July 1838

How, and where did you obtain the book of Mormon?...Moroni, the person who deposited the plates, from whence the book of Mormon was translated, in a hill in Manchester, Ontario County, New York, being dead, and raised again therefrom, appeared unto me and told me where they were and gave me directions how to obtain them. I obtained them and the Urim and Thummim with them, by the means of which I translated the plates and thus came the book of Mormon.

• Joseph Smith public discourse - prior to 8 August 1839

...the angel flying through the midst of heaven Moroni delivered the Book of Mormon.

• Gospel Reflector - March 1841

The 1835 Oliver Cowdery letter identifying "the angel Moroni" as the revealer of the golden plates was reprinted.

[vol. 1, no. 6, March 1841, 161.]

• Times and Seasons - April 1841

The 1835 Oliver Cowdery letter identifying "the angel Moroni" as the revealer of the golden plates was reprinted.

[vol. 2, no. 11, 1 April 1841, 363].

• Times and Seasons - March 1843

“As the prophet observes, behold this is wisdom in me….‘Moroni, whom I have sent unto you to reveal the Book of Mormon….’ [TS 4/8 (1 Mar 1843): 122; also citing D&C 27:5 (50:2 in D&C 1835 edition).

• Millennial Star —July 1843

“As the prophet observes, behold this is wisdom in me….‘Moroni, whom I have sent unto you to reveal the Book of Mormon….’ [MS, "The Elias," 4/3 (July 1843): 43; reproduces TS 4/8 (1 Mar 1843): 122, which in turn cites D&C 50:2 (1835 edition), 27:5 (present edition): quotes 27:5-18]

• Pamphlet - 1844

The 1835 Oliver Cowdery letter identifying "the angel Moroni" as the revealer of the golden plates was reprinted.

[Letters by Oliver Cowdery to W. W. Phelps on the Origin of the Book of Mormon (Liverpool: Thomas Ward and John Cairns, 1844), 31.]

• D&C 128 (labeled 104 in 1844 edition) - 1844

And again, what do we hear? Glad tidings from Cumorah! Moroni, an angel from heaven, declaring the fulfilment of the prophets—the book to be revealed. (D&C 128:20).

Response to claim: 415 - Most of Joseph Smith's history was written by his scribes and modified to read as if it were written in the first person, therefore this history must be a forgery

The author(s) of The Changing World of Mormonism make(s) the following claim:

Most of Joseph Smith's history was written by his scribes and modified to read as if it were written in the first person, therefore this history must be a forgery.

Author's sources:

• Dialogue: A Journal of Mormon Thought, Winter 1972, p.76
• Paul R. Cheesman, An Analysis Of The Kinderhook Plates, March, 1970, Brigham Young University Library.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This technique of historical writing was standard for the time period. There was no secret that this is how it was done. The Tanners count on their audience not knowing this, and do not disclose it even though they cite an article which discusses it in detail (BYU Studies (1971).  Misrepresentation of source: The Dialogue (1972) article is a critical review of Fawn Brodie by Davis Bitton. Davis nowhere says that the History must be a forgery. By contrast, he writes:

There are in the Church archives hundreds of manuscripts by or about Joseph Smith which Brodie did not see and which are now generally available to scholars. In none that I have examined is there a hint that Smith thought of himself in any other terms except those manifest in his published writings--that he was a man called of God to lead a movement and start a church. When one has read through and noted carefully this vast miscellany of material, it becomes impossible to believe Brodie's original thesis. Joseph Smith played out his role not only before his wife and all his friends every minute of every day, of which we have record, beginning in 1829, but also in the few personal diaries which he wrote himself....

One reason that Brodie concluded that Joseph had veiled his personality behind a "perpetual flow of words" in his history may be that she assumed he had actually dictated most of it. We now know that large portions of that history were not dictated but were written by scribes and later transferred into the first person to read as though the words were Joseph's. That fact makes what few things Joseph Smith wrote himself of great significance. These confirm that during his most intimate personal moments he thought about the same things he spoke of publicly--his relationship to God and his calling as the religious leader of his people.

• It is also unlikely in the extreme that Cheesman, a practicing Latter-day Saint, would accuse the History of being a forgery.

FAIR Answers—back to home page

V

Articles about Latter-day Saint history

Overview	Latter-day Saint history Approaching history Responding to criticisms about Church history Primary source documents of early Church history
Accuracy of Church History	Alleged whitewashing of Church history Alleged whitewashing of polygamy in Church history Alleged hiding of facts in Church history History scholars and Church discipline Accuracy of Church art History of the Church (6-volume history) Lucy Mack Smith's biography of Joseph Smith Histories written by scholars
Forgeries and folklore	Mark Hofmann Kinderhook Plates The Sealed Book of Mormon by Mauricio Berger The Mentinah Papers The Ang Aklatan The Bat Creek Stone The Burrows Cave artifacts Mormon urban legends or folklore

Alleged whitewashing of Church history

Real history with real mortals is complex and messy. It is not uncommon to be troubled by an aspect of Church history. Critics of the Church often seek to make these concerns worse by claiming or implying that the Church hides troubling aspects of its history.

The History of the Church

Modern standards of history writing were not always observed in earlier time periods. For example, some are surprised to learn at the six-volume History of the Church has portions which were written as if Joseph Smith had written the words, when in fact the original documents were written by others.

Is this an attempt at dishonesty?

The common nineteenth-century format of writing was chosen by Joseph Smith, who directed his clerks to write a first person

Historian Dean Jessee described the differences between historical writing as practiced by a modern writer, and those practices in place in Joseph Smith's day:

Since none of the manuscript of the history is in Joseph Smith’s handwriting, and apparently not much of the text was actually dictated by him, why did those employed on the work write in first person, as though the Prophet himself were writing? That common nineteenth-century format was chosen by Joseph Smith, who directed his clerks to write a first person, daily narrative based upon diaries kept by himself and his clerks. In addition, since Joseph Smith’s diary did not provide an unbroken narrative of his life, the compilers of the history were to bridge gaps by using other sources (diaries, Church periodicals, minute and record books of Church and civic organizations, letters and documents kept on file, and news of current world happenings), changing indirect discourse to direct as if Joseph Smith had done the writing himself. Not uncommon according to the editorial practices of the day, this method of supplying missing detail had the effect of providing a smooth-flowing, connected narrative of events.

Many examples from other works of the period show that this was the historical standard of the time. Nineteenth-century American methods of historical writing and editing were very different from those of today. In 1837, for example, Jared Sparks—regarded as “the first great compiler of national records”—edited in twelve volumes the Writings of George Washington. When his work was later compared with original manuscripts, it was found that he had rewritten portions of letters, deleted or altered offensive passages, and changed irregularities in style and awkward modes of expression.

In his review of historical editing in the United States, Lyman E. Butterfield has noted that changing text and creating text faithful to the ideas of the writer were not uncommon in early years, and that seldom were original texts left to speak for themselves. The History of the Church was written in the general literary and historical climate of its time.

New Testament parallels

Jessee noted that this 19th century approach to historiography matches more ancient practices, such as those used by some Biblical authors:

New Testament writers apparently used a similar method in writing the Gospels. One Bible commentary records that Matthew and Luke borrowed from Mark (Interpreter’s Bible, 7:235–36) and omitted or altered what seemed to be critical of the Apostles. For example, Mark records that James and John came to the Savior and asked that he give them whatsoever they desired; whereupon, the Savior heard their plea that each might sit by his side when he came in glory. (Mark 10:35–37.) When Matthew recorded the event, he said that it was the mother of James and John who desired this privilege for her sons (Matt. 20:20–21.) This difference in recording the circumstances, presumably to place the Apostles in a better light, does not destroy the credibility of the Savior’s mission, nor may we believe that there was dishonesty in making the change.

Challenges with direct citation

Jessee cautions:

One of the challenges facing those who compiled the history was that of presenting the Prophet’s sermons and teachings. Since none of Joseph’s clerks had mastered shorthand during his lifetime, reports of what he said were made longhand. Many of these were smooth-flowing, well-connected summaries and were copied into the history almost as recorded. In some instances, however, it was necessary to reconstruct an address from brief notes and disconnected ideas. George A. Smith’s editorial work was careful, and when he was finished, each discourse was read to members of the First Presidency and the Quorum of the Twelve, some of whom had also heard the original address. Their input proved invaluable. These measures no doubt guaranteed the doctrinal accuracy of such reporting of Joseph Smith’s discourses, but the result obviously would not reflect his personality and speaking style as accurately as a verbatim report would have done.

An analysis of the History reveals those portions obtained from material written personally by Joseph Smith. These clearly reflect his loving and warm spirit. For example, the following is an entry from the History stemming from a portion of Joseph Smith’s 1835 diary written by himself:

“September 23. I was at home writing blessings for my most beloved brethren, but was hindered by a multitude of visitors. The Lord has blessed our souls this day, and may God grant to continue His mercies unto my house this night, for Christ’s sake. This day my soul has desired the salvation of Brother Ezra Thayer. Also Brother Noah Packard came to my house and loaned the committee one thousand dollars to assist building the house of the Lord. Oh! may God bless him a hundred fold, even of the things of the earth, for this righteous act. My heart is full of desire today, to be blessed of the God of Abraham with prosperity, until I shall be able to pay all my debts, for it is the delight of my soul to be honest. O Lord, that thou knowest right well. Help me, and I will give to the poor.”

To learn more:

Editing practices for the History of the Church

Altering the history

Others have been concerned that the recasting of history in the History of the Church included altering documents to conceal embarrassing facts.

For example, some have claimed that Oliver Cowdery's blessing and promise to Orson Hyde contained a false prophecy, which was then altered before being printed in History of the Church.

Claims of "false prophecy" rest upon the most narrow, critical reading possible, and ignore important aspects of LDS thought and theology

It is claimed that the ordination blessing given to Orson Hyde is an example of false prophecy. It is also claimed that Hyde's blessing was altered in the History of the Church for propaganda reasons.

Changes made to the text clarify but do not alter its meaning. Claims of "false prophecy" rest upon the most narrow, critical reading possible, and ignore important aspects of LDS thought and theology.

Text of the Orson Hyde blessing was edited in History of the Church?

The original of Hyde's blessing is in the Kirtland Council Minute book. It is compared here (left) with the version as it appears in the History of the Church (bold text indicates differences):

Kirtland Council Minute Book

History of the Church

Orson Hyde blessing. Oliver Cowdery proceeded and called upon the Lord to smile upon him and that his faith shall be perfect, and that the blessings promised shall be realized. He shall be made mighty and be endowed with power from on high, and go forth to the nations of the earth to proclaim the gospel. That he shall escape all the pollutions of the world. The Angels shall uphold him, and that he shall go forth according to the commandment, both to Jew & Gentile and shall go to all nations, kingdoms and tongues and shall All who hear his voice, shall acknowledge him to be a servant of God. He shall be equal in holding the Keys of the Kingdom. He shall stand on the earth and bring souls till Christ comes. We know that he loves thee, and may this thy servant be able to walk through pestilence and not be harmed. The powers of darkness shall have no ascending over him. He shall have power to smite the earth with pestilence, to divide waters and lead through the Saints. He shall go from land to land and from sea to sea. He shall be like unto one of the three Nephites.

Oliver Cowdery called upon the Lord to smile upon him; that his faith be made perfect, and that the blessings pronounced may be realized; that he be made mighty, and be endued with powers from on high, and go forth to the nations of the earth to proclaim the Gospel, that he may escape all the pollutions of the world; that the angels shall uphold him; and that he shall go forth according to the commandment, both to Jew and Gentile, and to all nations, kingdoms and tongues; that all who hear his voice shall acknowledge him to be a servant of God; that he shall be equal with his brethren in holding the keys of the kingdom; that he may stand on the earth and bring souls till Christ comes. We know that he loves Thee, O, Lord, and may this Thy [p.190] servant be able to walk through pestilence and not be harmed; and the powers of darkness have no ascendency over him; may he have power to smite the earth with pestilence; to divide waters, and lead through the Saints; may he go from land to land and from sea to sea, and may he be like one of the three Nephites.

The word "shall" was changed to "may"

The majority of the changes alter a phrase like "shall" to a phrase like "may." The critics presumably wish to mislead the unwary into concluding that the initial version gave unconditional promises or prophecies, while the History of the Church version adds a conditional aspect. Yet, the critics are simply ignorant of word usage in the early 1800s. Webster's 1828 dictionary noted of "shall":

In the second and third persons [i.e., when applied to another person], shall implies a promise, command or determination. "You shall receive your wages," "he shall receive his wages," imply that you or he ought to receive them; but usage gives these phrases the force of a promise in the person uttering them.

Thus, "shall" indicates a promise or command—and, LDS theology (with its strong emphasis on moral agency) always holds that man is free to accept or reject the commandments or promises of God. The History of the Church makes this fact more unambiguous for the modern reader, perhaps, in its use of "may." But, this change in no way changes the content of the blessing.

In fact, the ordination given to Brigham Young on the same day includes similar promises, but usually uses "may" instead of "shall." Since Brigham's blessing was given by Martin Harris, while Orson's was given by Oliver Cowdery, this difference is probably best explained by the habits in language between the two men. (Compare Brigham Young ordination blessing.) Latter-day Saints do not believe that such blessings are generally word-for-word dictation from God, but instead are the speaker's best attempt to put into words the information communicated to them by the Holy Spirit (e.g., D&C 1꞉24). Those people who edited the History of the Church understood this.

Critics reading through their own theology and ideas

This is another excellent example of sectarian critics' tendency to read LDS scripture and language through their own lenses—the critics are often Calvinists, believing in God's absolute predestination of events and acts. But, LDS theology has never seen the matter that way. Instead, God gives promises or commands to mortals who may choose to participate or not. As the Lord said elsewhere:

49 Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings....
51 Therefore, for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God. (D&C 124꞉49,51

This is simply not a false prophecy

Critics go further in claiming that the blessing which says that Hyde "shall stand on the earth and bring souls till Christ comes" proves that this is a false prophecy.

But, the blessing nowhere asserts that Hyde will be a mortal until the Second Coming. Unlike many Christian theologies, the doctrine of The Church of Jesus Christ of Latter-day Saints does not place the abode of the dead in another world or realm. Likewise, it does not cause the preaching of the gospel and the redeeming of souls to cease with death. Missionary work continues in the spirit world after death, and the "spirit world" to which the dead go is on earth. Brigham Young said:

When you lay down this tabernacle [i.e., mortal body], where are you going? Into the spiritual world. Are you going into Abraham's bosom. No, not anywhere nigh there, but into the spirit world. Where is the spirit world? It is right here. Do the good and evil spirits go together? Yes, they do. Do they both inhabit one kingdom? Yes, they do. Do they go to the sun? No. Do they go beyond the boundaries of this organized earth? No, they do not. They are brought forth upon this earth, for the express purpose of inhabiting it to all eternity. Where else are you going? Nowhere else, only as you may be permitted....

Father Smith and Carlos and brother Partridge, yes, and every other good Saint, are just as busy in the spirit world as you and I are here. They can see us, but we cannot see them unless our eyes were opened. What are they doing there? They are preaching, preaching all the time, and preparing the way for us to hasten our work in building temples here and elsewhere, and to go back to Jackson County and build the great temple of the Lord. They are hurrying to get ready by the time that we are ready and we are all hurrying to get ready by the time our Elder Brother is ready (emphasis added).

Thus, faithful apostles would continue their work among the wicked (either as a mortal or among the spirits) until Christ comes.</onlyinclude>

⍗

Source(s) of the criticism

Critical sources

Jerald and Sandra Tanner, Mormonism—Shadow or Reality?, 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987), 188.

Sidney Rigdon and the succession crisis of 1844

Joseph Smith's murder posed a dilemma for early members—who would lead the Church while he was gone. Sidney Rigdon offered himself as a leader; this was opposed by Brigham Young and the twelve apostles.

Sidney was not sustained by Church members, and the Twelve pointed out that Joseph himself had wanted to remove Sidney from his role as Joseph's counselors. Critics have again pointed to differences between the original source for his membership trial (the Church's newspaper Times and Seasons) and the version which appears in History of the Church.

There are some differences, which we will examine in detail below.

The history may have been modified by Joseph's successors for noble or base reasons, and they may have served or harmed historical accuracy in doing so

The basic story is essentially unchanged—Joseph wanted to get rid of Sidney, and did not fully trust him or have much confidence in him even when he continued in his role as counselor. Joseph held out some hope that Sidney would rise to his calling, and it is this that is omitted in the History of the Church's version.

The history may have been modified by Joseph's successors for noble or base reasons, and they may have served or harmed historical accuracy in doing so. It is difficult to determine which at this remove.

If those compiling the history did wrong, this simply demonstrates that fallible leaders are not without faults, flaws, or improper jealousies. Most members, however, would probably conclude that the History of the Church version removed the ambiguity in Joseph's initial response simply because Sidney had clearly failed to measure up—for the compilers, there was ambiguity no longer.

Needless to say, such a procedure does not meet modern historical standards, and ought not be undertaken today.

The two accounts are compared in the table below

The two accounts are compared in the table below (paragraphing has been slightly altered so the accounts will align better for comparison). Red italics have been added, the green text is italicized in the original History of the Church:

Times and Seasons version

History of the Church version

MINUTES OF A SPECIAL CONFERENCE. Of the Church of Jesus Christ of Latter Day Saints, held in the City of Nauvoo, commencing on the 6th of October, 1843. Friday, October 6th, 10 o'clock A. M. The weather proving unfavorable, the organization of the conference was postponed until the next day at 10 o'clock, A. M. Saturday, 10 'clock A. M. Conference assembled and proceeded to business. President Joseph Smith was called to the chair, and Gustavus Hills chosen clerk. Opened with singing by the choir, and prayer by elder Almon Babbitt. The president stated the items of business to be brought before the Conference, to be, 1st. The case and standing of elder Sidney Rigdon, counsellor to the First Presidency. 2d. The further progress of the Temple; after which, any miscellaneous business. Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the saints. President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the Conference had to make. He sated his dissatisfaction with elder Sidney Rigdon as a counsellor, not having received any material benefit from his labors or counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the Post Office; a supposed correspondence in connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character: also his leaguing with dishonest persons in endeavoring to defraud the innocent. President Joseph Smith related to the Conference the detention of documents from J. Butterfield, Esq., which were designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage. Also, an indirect testimony from Missouri, through the mother of Orin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smiths' visit to Dixon, advising them to proceed to that place and arrest him there. He stated that in consequence of those, and other circumstances, and his unprofitableness to him as a counsellor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the saints. Elder Almon Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last Conference. President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation. Elder Sidney Rigdon plead, concerning the documents from J. Butterfield, Esq., that he received it in answer to some inquiries which he had transmitted to him that he received it at a time when he was sick, and unable to examine it—did not know that it was designed for the perusal and benefit of President Joseph Smith—that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one, but that he had the rumors form good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith—that he had never written any letters to John C. Bennett. The weather becoming inclement, Conference adjourned until Sunday 10 o'clock A. M. Sunday, 8th inst., 10 o'clock, A. M. Conference assembled agreeably to the adjournment and opened with singing by the choir, and prayer by Elder William W. Phelps. Elder Sidney Rigdon resumed his plea of defence. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri the cause of his delay in not going to the city of Washington, on an express to which he had been appointed—and closed with a moving appeal to President Joseph Smith concerning their former friendship, associations and sufferings, and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited. Elder Almon Babbitt related a conversation he had had with Esq. Johnson, in which he exonerated elder Sidney Rigdon from the charge or suspicion of having had treacherous correspondence with Ex-Governor Carlin. President Joseph Smith arose and satisfactorily explained to the congregation the supposed treacherous correspondence with Ex-Governor Carlin, which wholly removed suspicion from elder Sidney Rigdon, and from every other person. He expressed entire willingness to have elder Sidney Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness, and integrity; but signified his lack of confidence in his integrity and steadfastness, judging from their past intercourse. President Hyrum Smith followed with appropriate and expressive remarks on the attribute of mercy in God, as that by which He influences, controls, and conquers—and the propriety and importance of the saint's exercising the same attribute towards their fellows; and especially towards their aged companion and fellow servant in the cause of truth and righteousness. Elder Almon Babbitt and pres't. Wm. Law followed with remarks in defence of elder Sidney Rigdon. On motion by President William Marks, and seconded by President Hyrum Smith, Conference voted that elder Sidney Rigdon be permitted to retain his station as Counsellor to the First Presidency. Singing by the choir prayer by pres't. Wm. Law. Conference adjourned for one hour.

MINUTES OF A SPECIAL CONFERENCE. The Church of Jesus Christ of Latter-day Saints, in Special Conference, held in the City of Nauvoo, commencing on the 6th of October, 1843. Friday, October 6, ten o'clock, a.m. The weather proving unfavorable, the organization of the Conference was postponed until the next day at ten o'clock, a.m. Saturday, ten o'clock, a.m. Conference assembled and proceeded to business. President Joseph Smith was called to the chair, and Gustavus Hills was chosen clerk. Singing by the choir, and prayer by Elder Almon W. Babbitt. The president stated the items of business to be brought before the conference to be— 1st. The case and standing of Elder Sidney Rigdon, Counselor in the First Presidency. 2nd. The further progress of the Temple; after which, any miscellaneous business. Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the Saints. President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the conference had to make. He stated his dissatisfaction with Elder Sidney Rigdon as a Counselor, not having received any material benefit from his labors or counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the post office; a supposed corespondence and connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character; also his leaguing with dishonest persons in endeavoring to defraud the innocent. President Joseph Smith related to the conference the detention of a document from Justin Butterfield, Esq., which was designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage; also, an indirect testimony from Missouri, through the mother of Orrin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smith's visit to Dixon, advising them to proceed to that place [p.48] and arrest him there. He stated that, in consequence of these and other circumstances, and Elder Rigdon's unprofitableness to him as a Counselor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the Saints. Elder Almon W. Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last conference. President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation. Elder Sidney Rigdon pleaded, concerning the document from Justin Butterfield, Esq., that he received it in answer to some inquiries which he [Rigdon] had transmitted to him [Butterfield]; that he [Rigdon] received it at a time when he was sick, and unable to examine it; did not know that it was designed for the perusal and benefit of President Joseph Smith; that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one; but that he had the rumors from good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith. That he had never written any letters to John C. Bennett. The weather becoming inclement, conference adjourned until Sunday, ten o'clock, a.m. Sunday, 8th, ten o'clock, a.m. Conference assembled agreeably to adjournment. Singing by the choir, and prayer by Elder William W. Phelps. Elder Sidney Rigdon resumed his plea of defense. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri,—the cause of his delay in not going to the city of Washington, on an express to which he had been appointed: and closed with a moving appeal to President Joseph Smith, concerning their former friendship, associations, and sufferings; and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited. Elder Almon W. Babbitt related a conversation he had had with Esquire Johnson, in which he exonerated Elder Sidney Rigdon from the [p.49] charge or suspicion of having had a treacherous correspondence with ex-Governor Carlin. President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse. Patriarch Hyrum Smith followed with appropriate and impressive remarks on the attributes of mercy in God, as that by which He influences. controls and conquers; and the propriety and importance of the Saints exercising the same attribute towards their fellows, and especially towards their aged companion and fellow-servant in the cause of truth and righteousness. Elder Almon W. Babbitt and President William Law followed with remarks in defense of Elder Sidney Rigdon. On motion by President William Marks, and seconded by Patriarch Hyrum Smith, conference voted that Elder Sidney Rigdon be permitted to retain his station as Counselor in the First Presidency. President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. "You may carry him, but I will not." [Fn 2:This paragraph in Italics appears as footnote in the Ms. History.] Singing. Prayer by Elder William Law. Conference adjourned for one hour.

There are only two significant differences between the accounts

Thus, there are only two significant differences:

Times and Seasons version	History of the Church version
President Joseph Smith arose and satisfactorily explained to the congregation the supposed treacherous correspondence with Ex-Governor Carlin, which wholly removed suspicion from elder Sidney Rigdon, and from every other person. He expressed entire willingness to have elder Sidney Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness, and integrity; but signified his lack of confidence in his integrity and steadfastness, judging from their past intercourse. (Material in bold was removed from the History of the Church account.)	President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse. (Material in bold was added to the History of the Church account.)
No corresponding text	President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. "You may carry him, but I will not." [Fn 2:This paragraph in Italics appears as footnote in the Ms. History.]

A modern historian, of course, cringes at this modification of the original text

In both cases, it is clear that Joseph still does not trust Sidney, even after he has been cleared of the issue with Gov. Carlin's letters. In the contemporaneous text, however, Joseph does express willingness to keep Sidney as councilor if he will conduct himself properly (though he still expresses doubt that he will).

Since Sidney was kept on as councilor, for him to have any chance of success or influence, Joseph could not simply "cut him off at the knees"—that would guarantee Sidney's failure. Thus, the contemporary account allowed for the possibility of Sidney's proper functioning, though Joseph remained publicly dubious, and privately even more so.

By the time the History of the Church was printed, Sidney had nearly torn the Church apart. He had challenged the right of Brigham Young and the Twelve to lead after Joseph's death. Thus, those compiling the history were firmly convinced that Sidney had failed his chance. Those who compiled it may also have not wanted to portray Joseph as at all 'wrong' about Sidney—they may have known (or believed) that Joseph considered his conciliatory remarks to be of little hope. Or, on a more cynical interpretation, they may have wished to undermine Sidney's claims to leadership after Joseph's death.

It should be noted too that this account is not a verbatim transcript—it is an author's summary of what they heard. Some who compiled the history were doubtless present at the same meeting. They may have remembered the matter quite differently, especially with the passage of time and subsequent events which made them more hostile to Sidney. They may well have seen the Times and Seasons report as too biased in Sidney's favor, or (as discussed above) bending over backward to soft-peddle what Joseph had actually said. They may, then, have seen themselves as restoring accuracy which had been compromised.

The note about the Manuscript History is clearly marked as an addition, and was not included in the original account. It may represent:

(a) a properly-remembered public remark of Joseph's that was not inserted into the record at that time to spare Sidney's effectiveness;

(b) a properly-remembered remark of Joseph's to the Twelve or others; or

(c) a mis-remembered or deliberately fabricated remark inserted after Joseph's death to weaken Sidney's claims to the succession.

One's attitude to Joseph, Sidney, the Twelve, and the Church's truth claims will probably determine which explanation seems most plausible to each reader.</onlyinclude>

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 407 ( Index of claims )

A more modern example

In an effort to portray this type of supposed 'deception' as a routine Church tactic, critics will often point to the decision to have Elder Ronald L. Poelman's 1984 conference talk re-recorded with a "cough track"

This decision is then portrayed as an effort to hide the fact that changes had been made to his talk before its publication. As we might expect, the reality is more complicated and far less sinister.

Elder Poelman voluntarily edited his talk when he learned that some "fundamentalist" Mormons were using his address as justification for their beliefs

Elder Ronald L. Poelman's 1984 conference talk was edited after delivery and re-recorded with a cough track. Some have claimed that this was an effort to hide the fact that changes had been made. Other have claimed Elder Poelman was ordered to make the changes to his talk.

Elder Poelman voluntarily edited his talk when he learned that some "fundamentalist" Mormons were using his address as justification for their beliefs. The re-recording was intended for distribution to the world-wide Church, and was not an effort to hide the fact that changes had been made.

Elder Poelman was not in any way forced to make changes to his talk

Elder Poelman was not in any way forced to make changes to his talk. In fact, the substance of what he said in 1984 is extremely similar to the things that Elder Uchtdorf said in one of his recent conferences addresses. However, after the conference, members and leaders raised issues about how his talk might be received and used by some who sought reasons to discount the counsel of leaders to justify practices such as polygamy. Because of the questions raised, Elder Poelman was desirous to clarify his remarks so that it could not be used as a license by others to disregard modern revelation or counsel.

Because it is common practice for talks to be edited for publication, it was thought that the "official" record should reflect the clarified intent of the talk

Because it is common practice for talks to be edited for publication, it was thought that the "official" record should reflect the clarified intent of the talk. As such, Elder Poelman himself made modifications to his own remarks for the official record that would be published in the Ensign.

Clearly, producing an "updated" version of a talk that had already been recorded posed some problems

In 1984, producing video records of the conference for home use was relatively new. Clearly, producing an "updated" version of a talk that had already been recorded posed some problems. For one, a recording with no background noise would stand out in contrast to all the other talks with no modifications. In addition, there was likely a desire not to deceive but to give authenticity to the presentation so as to not distract from its actual message.

While perhaps a unwise decision in hindsight, the intent was simply to let the core of the message be the focus, not the distractions of the delivery because of the changes

While perhaps a unwise decision in hindsight, the intent was simply to let the core of the message be the focus, not the distractions of the delivery because of the changes. For these reasons, background noises were allowed to be introduced or were intentionally added. (It is not clear whether the background noise--sometimes termed a "cough track" was intentionally added, or whether those in the tabernacle during the retaping were simply were allowed to behave as they would have during the original presentation, resulting in a low level of ambient noise similar to other talks.)

In the end, the intent and purpose was to make the excellent remarks of Elder Poelman the focus of the video, and to allow him to make changes he himself desired to have made, which were made without any compulsion whatsoever from any other church leader.

Unfortunately, critics have shifted the focus from his beautiful message to a misleading discussion of a "cover up," and attempted even in retrospect to impute meaning to his original talk that he did not intend. If anything, this demonstrates the wisdom of making the clarifications he did, if not the technical means used to circulate the changes.

The most telling comment made by the sources available to FairMormon volunteers was that the late Elder Poelman would be horrified to know people today were using his talk to attack the Church. The intent of his talk, including the changes, were intended to foster faith, not doubt in the Church.

In retrospect, this talk was a beautiful one in its original form, and had it been left as it was originally delivered it would have have never become the focus of criticism for secular and "intellectual" critics, though some "fundamentalist" groups might have embraced and misused its ideas.

Ironically, the changes Elder Poelman introduced promoted the very criticism and fault-finding with the Church that he had hoped to forestall, but one cannot fault a faithful servant for trying to make his offering more effective, or fault those who sought to make the new technological distribution of his talk as congruent with the rest of conference as possible as they prepared the official record for dissemination.

I personally do not consider his talk, the changes, or the potentially misguided efforts to make the video version authentic as anything deceitful. Given that all knew that the original recording existed, with press and others present for the original delivery, it defies reason that there was an attempt at a cover up or deceive. Rather, there was an effort only to allow him to amend his official remarks in both the written and video record, and allow it to be as authentic as all the other recorded talks.

Conclusion

These types of attacks, then, rely on the reader misunderstanding the nature of historical writing in the past, and ascribing nefarious motives to understandable decisions.

Main article:

Alleged whitewashing of polygamy in Church history

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Source(s) of the criticism

Critical sources

Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), Chapter 15. ( Index of claims ) George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), xiii-xv, 5, 57, 75, 88, 103, 119, 137, 185, 289, 356, 453, 473. ( Index of claims , (Detailed book review)) Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 136. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), Chapter 2.( Index of claims ) This criticism originates from many fronts, both non-members, ex-members and members.

Notes

Notes

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