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Book of Mormon Races | A FAIR Analysis of: Difficult Questions for Mormons, a work by author: The Interactive Bible
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Book of Mormon Style and Inconsistencies |
Claim Evaluation |
Difficult Questions for Mormons |
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Response to claim: "Why were the witnesses only allowed to see the plates with 'spiritual eyes'?"
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John A. Clark, a former pastor who considered Joseph Smith a fraud and the Book of Mormon “an imposture,” states,
To know how much this testimony [of three witnesses] is worth I will state one fact. A gentleman in Palmyra, bred to the law, a professor of religion, and of undoubted veracity told me that on one occasion, he appealed to Harris and asked him directly,-”Did you see those plates?” Harris replied, he did. “Did you see the plates, and the engraving on them with your bodily eyes?” Harris replied, “Yes, I saw them with my eyes,-they were shown unto me by the power of God and not of man.” “But did you see them with your natural,-your bodily eyes, just as you see this pencil-case in my hand? Now say no or yes to this.” Harris replied,-”Why I did not see them as I do that pencil-case, yet I saw them with the eye of faith; I saw them just as distinctly as I see any thing around me,-though at the time they were covered over with a cloth.[1]
The source cited is “Martin Harris interviews with John A. Clark, 1827 & 1828,” Early Mormon Documents 2:270. However, rather than being an interview between Clark and Harris, as implied by the title of reference work using in the citation, Clark’s actual statement clearly says that he received his information from a “gentleman in Palmyra…a professor of religion,” who said that he had talked with Harris. This is not an interview between Clark and Harris.
Larry E. Morris notes that the “claim that ‘Harris told John A. Clark’ is not accurate. This is not secondhand testimony but thirdhand—’he said that he said that he said.’….As if that weren’t enough, Clark does not name his source—making it impossible to judge that person’s honesty or reliability. What we have is a thirdhand, anonymous account of what Martin Harris supposedly said.” (Larry E. Morris, FARMS Review, Vol. 15, Issue 1.)
The two elements that are mixed together in Clark's account are the following:
Note also that the date assigned to these comments places them prior to the publication of the Book of Mormon, yet Clark’s statement appears to include elements from both before and after Harris viewed the plates as a witness. Harris “saw them” with his eyes when he acted as one of the Three Witnesses, but he only saw them through the “eye of faith” when they were covered with a cloth prior to his being a witness. Clark’s third-hand hostile relation of another hostile source, makes no distinction between these events, and instead portrays Harris as contradicting himself.
When Martin Harris said that he had seen the angel and the plates with his "spiritual eyes" or with an "eye of faith" he may have simply been employing some scriptural language that he was familiar with. Such statements do not mean that the angel and the plates were imaginary, hallucinatory, or just an inner mental image—the earliest accounts of Martin Harris' testimony makes the literal nature of the experience unmistakable.
Rather than being hallucinatory or "merely" spiritual, Martin claimed that the plates and angel were seen by physical eyes that had been enhanced by the power of God to view more objects than a mortal could normally see (cf. D&C 76꞉12; D&C 67꞉10-13).
John H. Gilbert:
Martin was in the office when I finished setting up the testimony of the three witnesses,—(Harris—Cowdery and Whitmer—) I said to him,—"Martin, did you see those plates with your naked eyes?" Martin looked down for an instant, raised his eyes up, and said, "No, I saw them with a spir[i]tual eye."[2]
Pomeroy Tucker in his book Origin, Rise, and Progress of Mormonism (1867) also refers to Harris using the phrase "spiritual eye":
How to reconcile the act of Harris in signing his name to such a statement, in view of the character of honesty which had always been conceded to him, could never be easily explained. In reply to uncharitable suggestions of his neighbors, he used to practise a good deal of his characteristic jargon about "seeing with the spiritual eye," and the like. [3]
In 1875, Martin said:
"The Prophet Joseph Smith, and Oliver Cowdery and David Whitmer and myself, went into a little grove to pray to obtain a promise that we should behold it with our
eyesnatural eyes, that we could testify of it to the world (emphasis added)."[4]
Harris did not, then, see "spiritual eye" and "natural eye" as mutually exclusive categories. Both described something about the witness experience.
Why did Martin Harris use the particular phraseology that he did in describing his experience? Perhaps the answer lies in another passage found in the book of Ether 12꞉19.
And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad.
Here it is noted that those people who have "exceedingly strong" faith can see things "within the veil." But even though they see things in the spiritual realm "with their eyes" it is described as beholding things with "an eye of faith."
Another possibility can be seen in the text of Moses 1꞉11. It reads:
But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me; and I beheld his face.
This dovetails nicely with the description of David Whitmer who "explained that he saw the plates, and with his natural eyes, but he had to be prepared for it—that he and the other witnesses were overshadowed by the power of God." [5]
Some wish to make it appear as though the statements made by Martin Harris about the Three Witnesses’ manifestation discount its reality. Doing so pulls Harris’ statements out of their proper context. This vital viewpoint can be regained by simply taking a look at several passages from the Book of Mormon and the Doctrine and Covenants—which all predate Martin’s public statements about the nature of his experience.
From these scriptural texts it is evident that:
Joseph Smith was an eyewitness to what Martin Harris said at the exact moment that the manifestation took place. He reported that Martin's words were: "Tis enough; mine eyes have beheld".[6] Another eyewitness, named Alma Jensen, saw Martin Harris point to his physical eyes while testifying that he had seen both the angel and the plates.[7]
Oliver Cowdery wrote a letter to a skeptical author in November 1829, and spoke for both himself and Harris on the question of whether there was some trickery or "juggling" at work:
An early hostile account of the three witnesses' testimony from February 1830 is instructive:
In the Investigator, No. 12, Dec. 11, I published, by way of caution, a letter of Oliver H.P. Cowdry, in answer to my letter to Joseph Smith, Jun. Martin Harris, and David Whitmore—the believers in said bible of gold plates—which they affirm they have miraculously, or supernaturally beheld. I sought for evidences, and such as could not be disputed, of the existence of this bible of golden plates. But the answer was—the world must take their words for its existence; and that the book would appear this month.[9]
Clearly, the author here uses "supernatural" as a synonym for "miraculous," not an attempt to argue that the plates do not literally exist, since "their words" are intended as "evidences...for its existence."
Furthermore, Martin Harris' testimony is reported in a mocking newspaper article, which still makes it clear that Harris' experience was tangible and literal:
Martin Harris, another chief of Mormon imposters, arrived here last Saturday from the bible quarry in New-York. He immediately planted himself in the bar-room of the hotel, where he soon commenced reading and explaining the Mormon hoax, and all the dark passages from Genesis to Revelations. He told all about the gold plates, Angels, Spirits, and Jo Smith.—He had seen and handled them all, by the power of God! [10]
John Whitmer, one of the eight witnesses, did not see an angel, but he did say that he "handled those plates." Yet, Whitmer was also said by Theodore Turley to have described the plates as being shown to him by a "supernatural power".
...all I know, you have published to the world that an angel did present those plates to Joseph Smith." Whitmer replied "I now say I handled those plates. there was fine engravings on both sides. I handled them." and he described how they were hung "and they were shown to me by a supernatural power." he acknowledged all. Turley asked him why the translation is not now true, & he said "I cannot read it, and I do not know whether it is true or not.[11]
In a letter written by Myron Bond in 1878, Whitmer is said to have "saw and handled" the plates:
John Whitmer told me last winter....[that he] 'saw and handled' [the plates and]....helped to copy [the Book of Mormon manuscript] as the words fell from Joseph’s lips by supernatural or almighty power[12]
Main article: | Martin Harris and the literal nature of the Three Witness experience |
Note that Bond describes how Whitmer helped to copy the manuscript as Joseph dictated the words "by supernatural or almighty power." It is possible that Theodore Turley's recollection conflated Whitmer's non-supernatural handling of the plates with the description of the translation process by a "supernatural" power.
Like Martin Harris, John Whitmer, when speaking in his own words, was very clear that he had physically handled the plates:
It may not be amiss in this place, to give a statement to the world concerning the work of the Lord, as I have been a member of this church of Latter Day Saints from its beginning; to say that the book of Mormon is a revelation from God, I have no hesitancy; but with all confidence have signed my named to it as such; and I hope, that my patrons will indulge me in speaking freely on this subject, as I am about leaving the editorial department. Therefore I desire to testify to all that will come to the knowledge of this address; that I have most assuredly seen the plates from whence the book of Mormon is translated, and that I have handled these plates, and know of a surety that Joseph Smith, jr. has translated the book of Mormon by the gift and power of God, and in this thing the wisdom of the wise most assuredly has perished: therefore, know ye, O ye inhabitants of the earth, wherever this address may come, that I have in this thing freed my garments of your blood, whether you believe or disbelieve the statements of your unworthy friend and well-wisher.[13]
David Whitmer helps clear up the "spiritual" vs. "natural" viewing of the plates. Responding to the questions of Anthony Metcalf (the same Metcalf who interviewed Harris) Whitmer wrote:
In regards to my testimony to the visitation of the angel, who declared to us three witnesses that the Book of Mormon is true, I have this to say: Of course we were in the spirit when we had the view, for no man can behold the face of an angel, except in a spiritual view, but we were in the body also, and everything was as natural to us, as it is at any time. Martin Harris, you say, called it 'being in vision.' We read in the Scriptures, Cornelius saw, in a vision, an angel of God. Daniel saw an angel in a vision; also in other places it states they saw an angel in the spirit. A bright light enveloped us where we were, that filled at noon day, and there in a vision, or in the spirit, we saw and heard just as it is stated in my testimony in the Book of Mormon. I am now passed eighty-two years old, and I have a brother, J. J. Snyder, to do my writing for me, at my dictation. [Signed] David Whitmer. [14]
And to leave absolutely no doubt about the nature of the manifestation Whitmer explained, "I was not under any hallucination . . . . I saw with these eyes." [15]
The young James Henry Moyle would write of a visit he had with Whitmer:
I inquired of those whom I met: What kind of man is David Whitmer? From all I received the same response, that he was a good citizen, an honest man, and that he was highly respected in the community....
I wanted to know from him...what he knew about the Book of Mormon, and what about the testimony he had published to the world concerning it. He told me in all the solemnity of his advanced years, that the testimony he had given to the world, and which was published in the Book of Mormon, was true, every word of it, and that he had never deviated or departed from any particular from that testimony, and that nothing int he world could separate him from the sacred message that was delivered to him. I still wondered if it was no possible that he could have been deceived. I wondered if there was not something in that psychological operation which some offer as the cause of these miraculous declarations and by which he could have been deceived...so I induced him to relate to me, under such cross-examination as I was able to interpose [Moyle had just graduated from law school], every detail of what took place. He described minutely the spot in the woods, the large log that separated him from the angel, and that he saw the plates from which the Book of Mormon was translated, that he handled them [this may be in error, given that the contemporaneous record says otherwise], and that he did hear the voice of God declare that the plates were correctly translated. I asked him if there was any possibility for him to have been deceived, and that it was all a mistake, but he said, "No."[16]
He also wrote later:
He said that they (Joseph Smith, Oliver Cowdery, David Whitmer and Martin Harris) were out in the primitive woods in Western New York; that there was nothing between them and the Angel except a log that had fallen in the forest; that it was broad daylight with nothing to prevent either hearing or seeing all that took place...he did see and hear the Angel and heard the declaration that the plates had been correctly translated; that there was absolutely nothing to prevent his having a full, clear view of it all. I remember very distinctly asking him if there was anything unnatural or unusual about the surroundings or the atmosphere. He answered that question. I do not remember exactly the words he used, but he indicated that there was something of a haze or peculiarity about the atmosphere that surrounded them but nothing that would prevent his having a clear vision and knowledge of all that took place. He declared to me that the testimony which he published to the world was true and that he had never denied any part of it.[17]
We note here that the experience is very literal and real--but there is also a difference in atmosphere or "haze" that renders it different from day-to-day life. This dovetails well with the Three Witnesses' insistence that there was a spiritual component to their experience, though it was also literal and "real."
Main articles: | James Henry Moyle's visit to David Whitmer |
David Whitmer quotes on literal nature of Three Witnesses | |
Oliver Cowdery on literal nature of Three Witnesses |
Early hostile newspapers claimed that the witnesses' descriptions did not match, but were clear that both Harris and Whitmer had at some point physically handled and examined the plates:
Whitmar’s [sic] description of the Book of Mormon, differs entirely from that given by Harris; both of whom it would seem have been of late permitted, not only to see and handle it, but to examine its contents. Whitmar relates that he was led by Smith into an open field, on his father’s farm near Waterloo, when they found the book lying on the ground; Smith took it up and requested him to examine it, which he did for the space of half an hour or more, when he returned it to Smith, who placed it in its former position, alledging that the book was in the custody of another, intimating that some Divine agent would have it in safe keeping. [18]
David, like Martin, had been charged with being deluded into thinking he had seen an angel and the plates. One observer remembers when David was so accused, and said:
How well and distinctly I remember the manner in which Elder Whitmer arose and drew himself up to his full height--a little over six feet--and said, in solemn and impressive tones: "No sir! I was not under any hallucination, nor was I deceived! I saw with these eyes, and I heard with these ears! I know whereof I speak!" (Joseph Smith III, et al., Interview, July 1884, Richmond Missouri, in Lyndon W. Cook, David Whitmer Interviews, 134-35) [19]
On another occasion in which Whitmer was asked about the plates, the interviewer recorded:
He then explained that he saw the plates, and with his natural eyes, but he had to be prepared for it--that he and the other witnesses were overshadowed by the power of God and a halo of brightness indescribable. [20]
Paul understood the difficulty of describing spiritual experiences when he wrote:
I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) 2 Corinthians 12꞉2
Paul's vision was real, yet he was unsure whether he had the experience in or out of his body. Harris may have felt a similar experience. He knew the plates were real, yet he also knew that when the angel showed him the plates he was only able to see them by the power of God. On a separate occasion Harris testified to the reality of his vision. The scene as recorded by Edward Stevenson was instrumental in getting Harris to re-enter the Church.
On one occasion several of his old acquaintances made an effort to get him tipsy by treating him to some wine. When they thought he was in a good mood for talk they put the question very carefully to him, "Well, now, Martin, we want you to be frank and candid with us in regard to this story of your seeing an angel and the golden plates of the Book of Mormon that are so much talked about. We have always taken you to be an honest good farmer and neighbor of ours but could not believe that you did see an angel. Now, Martin, do you really believe that you did see an angel, when you were awake?" "No," said Martin, "I do not believe it." The crowd were delighted, but soon a different feeling prevailed, as Martin true to his trust, said, "Gentlemen, what I have said is true, from the fact that my belief is swallowed up in knowledge; for I want to say to you that as the Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of the angel, and it was the brightness of day." [21]
Response to claim: "If the plates were real, why would it take faith to see them? (D&C17:2) (How could he have translated without the plates, as his scribes said, if he was doing a literal translation of a physical object?)"
Response to claim: "Why does the church now extol the witnesses when Joseph Smith condemned them?"
As a lawyer, while writing to Phineas Young, Oliver said:
I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest.[22]
Surely Oliver's concern for his testimony included his testimony as a witness.
Eventually Oliver left the law practice he had started after leaving the Church, and journeyed to Kanesville, Iowa, with his wife and daughter and finally reunited with the Church in 1848. Before he was baptized he bore his testimony to the congregation that had gathered for a conference.
I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or as it is called by the book, Holy Interpreters. I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the Holy Interpreters. That book is true. ...It contains the everlasting gospel, and came forth to the children of men in fulfillment of the revelations of John, where he says he saw an angel come with the everlasting gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high.[23]
Oliver rejoined the Church and prepared to journey to Utah to unite with the main body of the Latter-day Saints but he died while living temporarily in Richmond, Missouri. Oliver Cowdery had contracted tuberculosis. In March 1850, while on his deathbed, Oliver used his dying breaths to testify of the truthfulness of the Book of Mormon. Lucy P. Young, his half-sister, was at his bedside and reported:
Oliver Cowdery just before breathing his last, asked his attendants to raise him up in bed that he might talk to the family and his friends, who were present. He then told them to live according to the teachings contained in the Book of Mormon, and promised them, if they would do this, that they would meet him in heaven. He then said, ‘Lay me down and let me fall asleep.’ A few moments later he died without a struggle.[24]
In November 1881, over 30 years after Oliver's death, his former law partner Judge W. Lang claimed in a letter that Oliver had admitted that the Book of Mormon was a fraud. Lang's letter claimed that the Book of Mormon was derived from the Spalding manuscript by Oliver, and that Sidney Rigdon and Joseph Smith approved the final draft. This claim cannot be considered credible for a number of reasons, among them the fact that the Spalding manuscript bears no resemblance to the Book of Mormon (something even the critics agree with), and the fact that Sidney Rigdon was never associated with Joseph Smith prior to the publication of the Book of Mormon. The basis for Lang's claim seems to be the standard Spalding theory of Book of Mormon authorship.
When in England to preach for an LDS splinter group, Martin Harris was ejected from a meeting of Latter-day Saints. He left, and began to loudly criticize the Church leadership. Critics of Mormonism arrived quickly:
When we came out of the meeting Martin Harris was beset with a crowd in the street, expecting he would furnish them with material to war against Mormonism; but when asked if Joseph Smith was a true prophet of God, he answered yes; and when asked if the Book of Mormon was true, this was his answer: "Do you know that is the sun shining on us? Because as sure as you know that, I know that Joseph Smith was a true prophet of God, and that he translated that book by the power of God."[25]
An LDS author reported in 1870:
On one occasion several of his old acquaintances made an effort to get him tipsy by treating him to some wine. When they thought he was in a good mood for talk they put the question very carefully to him, ‘Well, now, Martin, we want you to be frank and candid with us in regard to this story of your seeing an angel and the golden plates of the Book of Mormon that are so much talked about. We have always taken you to be an honest good farmer and neighbor of ours but could not believe that you did see an angel. Now, Martin, do you really believe that you did see an angel, when you were awake?’ ‘No,’ said Martin, ‘I do not believe it.’ The crowd were delighted, but soon a different feeling prevailed, as Martin true to his trust, said, ‘Gentlemen, what I have said is true, from the fact that my belief is swallowed up in knowledge; for I want to say to you that as the Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of the angel, and it was the brightness of day.”[26]
And, at his death, Harris reported:
The Book of Mormon is no fake. I know what I know. I have seen what I have seen and I have heard what I have heard. I have seen the gold plates from which the Book of Mormon is written. An angel appeared to me and others and testified to the truthfulness of the record, and had I been willing to have perjured myself and sworn falsely to the testimony I now bear I could have been a rich man, but I could not have testified other than I have done and am now doing for these things are true.[27]
Throughout Richmond, Missouri, the non-Mormons knew David Whitmer as an honest and trustworthy citizen. When one anti-Mormon lectured in David’s hometown, branding David as disreputable, the local (non-Mormon) paper responded with “a spirited front-page editorial unsympathetic with Mormonism but insistent on ‘the forty six years of private citizenship on the part of David Whitmer, in Richmond, without stain or blemish.’”[28]
...The following year the editor penned a tribute on the eightieth birthday of David Whitmer, who “with no regrets for the past” still “reiterates that he saw the glory of the angel.” This is the critical issue of the life of David Whitmer. During fifty years in non-Mormon society, he insisted with the fervor of his youth that he knew that the Book of Mormon was divinely revealed. Relatively few people in Richmond could wholly accept such testimony, but none doubted his intelligence or complete honesty.[29]
David Whitmer—like the other witnesses—had been charged with being deluded into thinking he had seen an angel and the plates. One observer remembers when David was such accused, and said:
How well and distinctly I remember the manner in which Elder Whitmer arose and drew himself up to his full height—a little over six feet—and said, in solemn and impressive tones: ‘No sir! I was not under any hallucination, nor was I deceived! I saw with these eyes, and I heard with these ears! I know whereof I speak!’[30]
When another anti-Mormon published an article claiming that David had denied his testimony, David printed a “proclamation” testifying to the truth of the Book of Mormon and reiterating the fact that he had never denied that testimony. He wrote:
It is recorded in the American Cyclopedia and the Encyclopedia Britannica, that I, David Whitmer, have denied my testimony as one of the Three Witnesses to the divinity of the Book of Mormon: and that the two other witnesses, Oliver Cowdery and Martin Harris, denied their testimony to that book. I will say once more to all mankind, that I have never at any time denied that testimony or any part thereof. I also testify to the world, that neither Oliver Cowdery nor Martin Harris ever at any time denied their testimony. They both died affirming the truth of the divine authenticity of the Book of Mormon.[31]
Apostate William E. McLellin wrote:
I saw him [David Whitmer] June 1879, and heard him bear his solemn testimony to the truth of the book—as sincerely and solemnly as when he bore it to me in Paris, Ill. in July 1831.[32]
Following Whitmer's death the Richmond Conservator wrote:
On Sunday evening before his death he called the family and his attending physician, Dr. George W. Buchanan, to his bedside and said, “Doctor do you consider that I am in my right mind?” to which the Doctor replied, “Yes, you are in your right mind, I have just had a conversation with you.” He then addressed himself to all present and said: “I want to give my dying testimony. You must be faithful in Christ. I want to say to you all that the Bible and the record of the Nephites, (The Book of Mormon) are true, so you can say that you have heard me bear my testimony on my death bed....
On Monday morning he again called those present to his bedside, and told them that he had seen another vision which reconfirmed the divinity of the “Book of Mormon,” and said that he had seen Christ in the fullness of his glory and majesty, sitting upon his great white throne in heaven waiting to receive his children.[33]
The Richmond Democrat also added this comment:
Skeptics may laugh and scoff if they will, but no man can listen to Mr. Whitmer as he talks of his interview with the Angel of the Lord, without being most forcibly convinced that he has heard an honest man tell what he honestly believes to be true.[34]
Response to claim: "Why would most of them leave the church?"
The Three Witnesses left the Church for a variety of reasons, among with was the initiation of the practice of polygamy. David Whitmer felt that Joseph had restored the true Church, but that he had ultimately taken the Church in directions that he shouldn't have. Yet, all three of the witnesses never denied their testimony of the plates and the angel.
Just following their excommunication from the Church, Thomas B. Marsh approached Cowdery and Whitmer about their witness. If there was any time for them to deny their witness, this was it:
I enquired seriously at David if it was true that he had seen the angel, according to the testimony as one of the witnesses of the Book of Mormon. He replied, as sure as there is a God in heaven, he saw the angel, according to his testimony in that book. I asked him, if so, how did he not stand by Joseph? He answered, in the days when Joseph received the Book of Mormon, and brought it forth, he was a good man filled with the Holy Ghost, but he considered he had now fallen. I interrogated Oliver Cowdery in the same manner, who answered me similarly.[35]
The witnesses had every reason to recant their experience, and no reason to lie to support either themselves, or Joseph Smith, with whom they were at odds for many years. The only compelling reason for persisting with their story was their essential honesty and honor, and their conviction that they had indeed seen the angel and the plates, and heard the voice of God.
The charge that the witnesses abandoned their testimonies is groundless: they did not recant their story, even when given ample opportunity to do so. There is abundant evidence that the witnesses remained faithful to their testimonies. It is even more impressive that all of them left the Church, and for many years expressed extremely bitter feelings toward Joseph Smith and the Church. Despite this, they continued to insist that their experience was real and undeniable.
Response to claim: "Why did Brigham Young say that the 3 witnesses doubted and disbelieved in their experience? "Some of the witnesses of the Book of Mormon, who handled the plates and conversed with the angels of God, were afterwards left to doubt and disbelieve that they had ever seen an angel." (JOD 7:164 1859)."
Some of the witnesses of the Book of Mormon, who handled the plates and conversed with the angels of God, were afterwards left to doubt and to disbelieve that they had ever seen an angel. One of the Quorum of the Twelve—a young man full of faith and good works, prayed, and the vision of his mind was opened, and the angel of God came and laid the plates before him, and he saw and handled them, and saw the angel, and conversed with him as he would with one of his friends; but after all this, he was left to doubt, and plunged into apostacy, and has continued to contend against this work. There are hundreds in a similar condition.[36]
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Response to claim: "Why were all of the witnesses (except Martin Harris) related to Joseph Smith or David Whitmer?"
It is claimed that because many of the witnesses are related, this means they are not to be trusted.
Mark Twain made fun of this very issue:
And when I am far on the road to conviction, and eight men, be they grammatical or otherwise, come forward and tell me that they have seen the plates too; and not only seen those plates but "hefted" them, I am convinced. I could not feel more satisfied and at rest if the entire Whitmer family had testified. [37]
This is what is known as a "ad hominem" attack on the witnesses' character. The term "ad hominem" is defined, according to Merriam-Webster, as:
How, exactly, does being related to someone else who is viewing the same thing that you are make one less honest or reliable? This is simply an irrelevant distraction. When you are going to show something sacred to someone, you certainly don't show it to strangers but to those with whom you are familiar and who you can trust. As such, one would not expect anyone but close acquaintances and family to be so trusted. The witnesses, incidentally, had reputations for honesty.
Some have claimed that this rebuttal is a misapplication of the ad-hominem fallacy. It's easy to claim that an ad-hominem fallacy is misapplied by invoking the fallacy fallacy, which means that an argument can still be true even if it contains a logical fallacy. Thus, even if it's an ad hominem attack, it may still be true! But that is not the point of the original argument being made here. The original argument states that the witnesses are unreliable because they are related to each other and their love and bias for Joseph somehow weakens their efficacy. It is ad hominem to claim this and does not address the consistency of the witnesses, even when their feelings for Joseph turned sour at different points of their lives. It does not address the multiplicity of occasions when they went on record to testify, the occasions when they went our of their way to correct their testimony when misrepresented by the public press, the both tangible and revelatory nature of their experience, the witnesses other than the 11 that saw the plates and handled them, and so forth. The argument is bunk.
The witnesses would, of necessity, be those who were close to Joseph. Recall the fact that the witnesses eventually had disaffected members among them because of disagreements with Joseph Smith, yet they never denied their witness. This gives credence to their testimony over time.
Three of the witnesses were related to Joseph Smith:
Five of the eleven witnesses were sons of Peter Whitmer, Sr., who had provided Joseph and Oliver a place to translate:
Two of the witnesses married into the Whitmer family:
The following video introduces all witnesses, both formal and informal, to the Book of Mormon, examines several of the hardest-hitting claims against them, and demonstrates the emergent strength of their composite testimonials.
Notes
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