Joseph Smith/Psychobiographical analysis of

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Criticism

Secular critics claim to be able to discern Joseph Smith's motivations, and sometimes even his thoughts and dreams, in order to explain the rise of the Church.

Source(s) of the criticism

• Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 42-44. ( Index of claims ) (Citing Brodie)
• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945). ( Index of claims )
• Dan Vogel, Joseph Smith: The Making of a Prophet (Salt Lake City: Signature Books, 2004),

Response

Putting thoughts into Joseph's head

Secular critics, as a result of their inability to accept what they call "paranormal experiences," must come up with explanations for why Joseph Smith was able to create and grow the Church. Since many of the primary documents from Joseph and his associates accept evidence of spiritual experiences and angelic visitations as normal, secular critics look at Joseph's surrounding environment in order to deduce his thoughts and dreams, thus creating a "psychobiography" of the Prophet. A well-known critical work in which this technique is heavily employed is Fawn Brodie's No Man Knows My History. Consider the following:

But the need for deference was strong within [Joseph]. Talented far beyond his brothers or friends, he was impatient with their modest hopes and humdrum fancies. Nimble-witted, ambitious, and gifted with a boundless imagination, he dreamed of escape into an illustrious and affluent future. For Joseph was not meant to be a plodding farmer, tied to the earth by habit or by love for the recurrent miracle of harvest. He detested the plow as only a farmer's son can, and looked with despair on the fearful mortage that clouded their future. (Fawn Brodie, No Man Knows My History, p. 18)

Brodie's prose is very readable, and would be well suited to a fictional novel. Unfortunately, nothing in the paragraph quoted above is referenced to any sort of a source. According to Dr. Charles L. Cohen, professor of history and religious studies, and director of the Lubar Institute for the Study of the Abrahamic Religions at the University of Wisconsin-Madison:

This habit of insinuating herself into historical actors' minds constitutes the second part of Brodie's method. "For weeks" after learning that Martin Harris had lost the 116-page translation of the golden plates, she stated, "Joseph writhed in self-reproach for his folly." Lucy Smith described her son's distraught reaction when Harris told him the bad news, but, though one can well imagine Joseph agonizing over what to do, there is insufficient evidence to say in an unqualified declarative sentence what he actually did. ^[1]

The conversion of speculation to "fact"

Since Brodie's work is heavily referenced by critics, Brodie's opinions eventually become considered to be "fact" by those who wish to tear down the Church. Brodie's pronouncements regarding Joseph's motives are then passed along to the next anti-Mormon writer. Consider how the following claim evolves from speculation to "documented endnote," when Brodie states:

The awesome vision he described in later years was probably the elaboration of some half-remembered dream stimulated by the early revival excitement and reinforced by the rich folklore of visions circulating in his neighborhood. Or it may have been sheer invention, created some time after 1830 when the need arose for a magnificent tradition to cancel out the stories of his fortune-telling and money-digging. Dream images came easily to this youth, whose imagination was as untrammeled as the whole West. (Brodie, No Man Knows My History, p. 25) (emphasis added)

Now observe how author Richard Abanes treats this quote in his book Becoming Gods (retitled Inside Today's Mormonism):

Such a theory boldly challenges LDS apostle James Faust's contention that critics of the First Vision "find it difficult to explain away." His assertion is further weakened by yet another theory of Brodie's, which posits that Smith's story might have been "created some time after 1830 when the need arose for a magnificent tradition to cancel out the stories of his fortune-telling and money-digging." (Richard Abanes, Becoming Gods, p. 44 note 135) (emphasis added)

Here we have a theory by Brodie being confirmed by another author to "further weaken" LDS claims about the First Vision. Brodie's speculation of "was probably" and "it may have been" now becomes a cited endnote in Abanes' work. The speculation of one author has become the documented fact for the next author down the line.

Conclusion

 ^{[needs work]}

Endnotes

1. [note] Charles L. Cohen, No Man Knows My Psychology: Fawn Brodie, Joseph Smith, and Psychoanalysis, BYU Studies vol. 44, no. 1, p. 68.

Further reading

1. Andrew H. Hedges and Dawson W. Hedges, "No, Dan, That's Still Not History (Review of: Joseph Smith: The Making of a Prophet, by Dan Vogel)," FARMS Review 17/1 (2005): 205–222. [{{{url}}} off-site]

FAIR web site

• FAIR Topical Guide:

External links

• Charles L. Cohen, No Man Knows My Psychology: Fawn Brodie, Joseph Smith, and Psychoanalysis, BYU Studies vol. 44, no. 1, pp. 55-78.