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• "The official version of the First Vision by Joseph Smith....evolved after years of creative editing"
• "Moroni is pictured floating above Joseph or next to his bed, alone in his bedroom"
• "The LDS Church permits members and others to believe that the History of the Church was written by Joseph Smith"
• "The famous Rocky Mountain Prophecy....was a later addition to the official church history and not predicted by Joseph Smith"
• "In the history as it was first published by Joseph Smith, we learn that the angel's name was Nephi"
• "Some things that are true are not very useful"

"The official version of the First Vision by Joseph Smith....evolved after years of creative editing"

MormonThink states...

"The official version of the First Vision by Joseph Smith, fashioned in 1838, nearly 20 years after the event, was unknown to church members until published in 1842. It evolved after years of creative editing."

FairMormon Response

Source(s) of the criticism

• Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 263.( Index of claims )

"Moroni is pictured floating above Joseph or next to his bed, alone in his bedroom"

MormonThink states...

"Moroni is pictured floating above Joseph or next to his bed, alone in his bedroom"

FairMormon Response

Why didn't Joseph Smith's siblings wake up during Moroni's visit?

Summary: It is claimed that when Moroni appeared to Joseph Smith in his room on September 21, 1823, his siblings who were sleeping in the same room should have woken up. They claim that this is evidence that Joseph's story is false. It is claimed that no Church artwork shows Joseph's siblings asleep. The claim is false.

Jump to details:

• Question: Why didn't Joseph's siblings wake up during Moroni's visit?
• Mark Ashurst-McGee: "This argument falls short theoretically. For those who do not believe in Joseph's visions, there was nothing to wake anyone anyway"
• Question: Why didn't Joseph say that his family didn't wake up during Moroni's visit?
• Question: Has God used his power to enforce sleep on other occasions?
• Question: Why does Church artwork portray Joseph as being alone during Moroni's visit?

"The LDS Church permits members and others to believe that the History of the Church was written by Joseph Smith"

MormonThink states...

"The LDS Church permits members and others to believe that the History of the Church was written by Joseph Smith"

FairMormon Response

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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

The History of the Church, which bears Joseph Smith’s name, was begun under his dictation and direction and completed after his death according to his instructions. The original sources used to compile the History were the Prophet’s own diaries, correspondence, and other documents. Those who may feel that the work is not a fundamental historical source because the Prophet did not personally write much of it are in error. The History, with its priceless collection of primary documents, remains the most important source of historical information on the life of Joseph Smith and early Latter-day Saint history.

—Dean C. Jessee, "I Have a Question," Ensign (July 1985)

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Who is the author of History of the Church?

The History of the Church, though credited to Joseph Smith, was not actually authored by him

Dean C. Jessee wrote of this question :

The History of the Church, which bears Joseph Smith’s name, was begun under his dictation and direction and completed after his death according to his instructions. The original sources used to compile the History were the Prophet’s own diaries, correspondence, and other documents. Those who may feel that the work is not a fundamental historical source because the Prophet did not personally write much of it are in error. The History, with its priceless collection of primary documents, remains the most important source of historical information on the life of Joseph Smith and early Latter-day Saint history.

The work presents the teachings and activities of the Prophet with a remarkable degree of accuracy. A look at how it was produced, and at the concepts that governed historical writing at that time, helps tell us the nature of the history.

Production of the history

Continued Jessee:

Among the difficulties encountered by Joseph Smith was his own lack of formal literary education. He wrote that it took the exertions of all his father’s family to sustain themselves, “therefore we were deprived of the benefit of an education. … I was merely instructed in reading, writing and the ground rules of arithmetic, which constituted my whole literary acquirements.” Throughout his life the Prophet seemed to be concerned with his lack of literary training. In his extant correspondence he refers to his “lack of fluency in address,” his limited “ability in conveying my ideas in writing,” and “the imperfections of my writing.”

The Prophet thus relied on others to write for him. More than two dozen clerks are known to have assisted him in a secretarial capacity. Of these, nine left the Church (typical of the challenges of those years), and four others died while engaged in important writing assignments.

A major inhibition of efforts to keep a record was the persecution the Prophet and the Church experienced. During the years in which the history was being written, the Latter-day Saints moved or were driven across two-thirds of the North American continent. Such unstable conditions resulted in the loss of some records and affected the accuracy of many of those that were preserved. In addition, the Prophet endured lawsuits and repeated arrests that took his attention from the history.

When Willard Richards took over the duties of Church historian in December 1842, a mere 157 pages of a work that eventually numbered 2,000 pages had been written.

On 1 March 1842, publication of the history in serial form commenced in the Nauvoo newspaper Times and Seasons. By 27 June 1844, the date of Joseph Smith’s death, the manuscript had been completed only to 5 August 1838 and published to December 1831. However, important source material had been preserved for completing the history. Shortly before his death, the Prophet wrote: “For the last three years I have a record of all my acts and proceedings, for I have kept several good, faithful, and efficient clerks in constant employ: they have accompanied me everywhere, and carefully kept my history, and they have written down what I have done, where I have been, and what I have said.” Some have indicated that, prior to his death, the Prophet reviewed most of what his clerks had written.

While in Carthage Jail shortly before his death, Joseph Smith instructed the Church historian, Willard Richards, who was there with him, to continue the history. This Elder Richards did, and for the next decade he was the custodian of the records and the architect of the history. After Joseph Smith’s death, work on the history continued, even as the Saints prepared to leave Nauvoo for the Rocky Mountains. With the addition of 674 pages to the manuscript, nearly as much work was done on the history in the period between the Prophet’s death and the departure of the Saints from Nauvoo as had been done in the preceding years.

At the time the records of the Church were packed at Nauvoo for the journey west in February 1846, Willard Richards had compiled the history to 1 March 1843. But in the disruptive years that followed, he was never able to complete that work. After Brother Richards’s death in 1854, George A. Smith and Wilford Woodruff continued work on the history. To assure accuracy, every effort was made to collect information. Late in 1845, for instance, an epistle to the Saints urged all who knew of “any fact, circumstance, incident, event, or transaction” that should be in the history to please report it.

Finally, in August 1856, eighteen years after the history was begun, the work was completed to the death of Joseph Smith. The entire manuscript had been read in the hearing of the First Presidency and other witnesses for a general appraisal.

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.”

Is History of the Church not accurate because Joseph Smith did not write it himself?

The content of the History of the Church is likely largely accurate

Dean C. Jessee noted:

The History will continue to be the most important source of information on the life of the Prophet and early Latter-day Saint history. Since the First Presidency and the Quorum of the Twelve—some of whom were participants in the historical events—reviewed the history, it is reliable. It should be known that the revelations of the Prophet Joseph Smith recorded in the Doctrine and Covenants are also recorded in the History of the Church and most assuredly are true and reliable.

It is important to realize that the content of the History of the Church is likely largely accurate, though it can of course be supplemented with other material to expand or correct it. Areas which may be less accurate are the precise wording attributed to Joseph Smith, or the 'personality' of some of the entries, especially the later ones written after his death. Though the History of the Church speaks in the first person as if Joseph were writing, these words are put in his mouth by admirers, often after his martyrdom. Thus, small details of Joseph's "personality" in the History are less likely to be accurate.

Related article:

History of the Church as the "most correct" history? Summary: Quote mining of Doctrines of Salvation about the History of the Church being "the most correct" of any history.

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Source(s) of the criticism

Critical sources

Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 398, see also all of Chapter 13.( Index of claims )

Notes

"The famous Rocky Mountain Prophecy....was a later addition to the official church history and not predicted by Joseph Smith"

MormonThink states...

"The famous Rocky Mountain Prophecy (the prediction that Salt Lake would be the place the saints would settle after leaving Nauvoo, Illinois) was a later addition to the official church history and not predicted by Joseph Smith."

FairMormon Response

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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.

⍗

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

"In the history as it was first published by Joseph Smith, we learn that the angel's name was Nephi"

MormonThink states...

"In the history as it was first published by Joseph Smith, we learn that the angel's name was Nephi"

FairMormon Response

Some Church sources give the identity of the angel that visited Joseph Smith in 1823 as "Nephi" instead of "Moroni"

Jump to details:

• Question: Did Joseph Smith originally identify the angel that visited him as "Nephi" instead of "Moroni"?
• Question: Which sources mention Nephi as the angelic visitor who told Joseph Smith about the gold plates?
• Question: Are there sources which identify the angel that visited Joseph as "Moroni" that date prior to the "Nephi" error?
• Question: Did the prophet Nephi visit Joseph at some point in time?
• D. Todd Christofferson: "The June 1839 Manuscript History of the Church says it was Nephi who appeared to Joseph Smith in 1823 rather than Moroni"
• Improvement Era (1970): "This wording in the present Pearl of Great Price is modified from the first printing, in which the messenger was identified as 'Nephi'"

On their old website, MormonThink claims...

• It is claimed that Joseph Smith's drinking and use of tobacco is deliberately hidden.

Author's source(s)

• Tanner, Changing World of Mormonism, pages 413-414

FairMormon commentary

• The Word of Wisdom was enforced differently in the 19th century than today. It was not the strict test of fellowships that it is for the modern member. Members and leaders struggled with its application
• Critics count on "presentism"—they hope readers will judge historical figures by the standards of our day, instead of their day.

Additional information

• Almon Babbitt followed Joseph in violating the Word of Wisdom—Critics charge that Joseph Smith violated the Word of Wisdom, and that another member (Almon W. Babbitt) followed his example. (Link)

On their old website, MormonThink claims...

• It is claimed that the Church deliberately hides its history.

FairMormon commentary

• Church historians and church hierarchy are fully aware of its history, yet they maintain strong testimonies of the authenticity and authority of the Church of Jesus Christ of Latter-day Saints. Problems arise when faithful members can't reconcile a perfect Savior and his church being led by imperfect people. Developing an understanding that all people, even prophets of the Lord make mistakes. Only Jesus Christ himself was perfect.

Additional information

• Censorship and revision—It is claimed that the church has "whitewashed" some of the information about its origins to appear more palatable to members and investigators. Some feel that this is done intentionally to hide negative aspects of church history. Others feel that it is done to focus on the good, but that it causes problems for believing members when they encounter these issues outside of church curriculum. (Link)

On their old website, MormonThink claims...

• It is claimed that when Joseph Smith edited revelations found in the Doctrine and Covenants, that it was for deceptive purposes.

FairMormon commentary

• If Joseph could receive the Doctrine and Covenants by revelation, then he could also receive revelation to improve, modify, revise, and expand his revelatory product. The question remains the same—was Joseph Smith a prophet? If he was, then his action is completely legitimate. If he was not, then it makes little difference whether his pretended revelations were altered or not.
• The Saints have never believed in inerrant prophets or inerrant scripture. The editing and modification of the revelations was never a secret; it was well known to the Church of Joseph's day, and it has been discussed repeatedly in modern Church publications, as well as extensive studies in Masters' and PhD theses at BYU.

Additional information

• Textual changes—Joseph Smith and others made revisions, additions, and deletions to his early revelations when preparing them for publication. It is claimed that revelations from God are inerrant and should never be changed, and this proves that Joseph Smith did not receive revelation. (Link)

On their old website, MormonThink claims...

• It is claimed that the Church has removed references to "Joseph Smith's activities as a professional con man" from its history, such as his arrest and trial for being a "glass looker."

FairMormon commentary

• Claims that Joseph was a "juggler," or "conjurer" were a common 19th century method of dismissing his prophetic claims via ad hominem. Modern-day claims about him being found to be a "con man" are simply the same attack with updated language, usually bolstered by a misunderstanding or misrepresentation of Joseph's 1826 court hearing.
• Joseph's tendency to assume the best of others, even to his own repeated detriment, also argues for his sincerity. One might legitimately claim that Joseph was mistaken about his prophetic claims, but it will not do to claim that he was cynically, knowingly deceiving others for his own gain.

Additional information

• 1826 trial for "glasslooking"—Joseph Smith was brought to trial in 1826 for "glasslooking." Didn't Hugh Nibley claim that if this trial record existed that it would be "the most damning evidence in existence against Joseph Smith?" (Link)

• Was Joseph found guilty of being a "con man"?—It is claimed that Joseph was a "con man," and that he was found guilty of being such in a court of law. This refers to the 1826 trial. (Link)

"Some things that are true are not very useful"

MormonThink states...

""Apostle Boyd Packer declared, 'There is a temptation for the writer or the teacher of Church history to want to tell everything, whether it is worthy or faith promoting or not.' 'Some things that are true are not very useful.'""

FairMormon Response

Boyd K. Packer's talk: "The Mantle is Far, Far Greater Than the Intellect"

Summary: Elder Packer gave an address to religious educators called "The Mantle is Far, Far Greater Than the Intellect." The following quote is a favorite of critics who wish to demonstrate that the Church wishes to suppress its history and independent thought: "There is a temptation for the writer or the teacher of Church history to want to tell everything, whether it is worthy or faith promoting or not. Some things that are true are not very useful."

Jump to details:

• Question: Why did Elder Boyd K. Packer state that "Some things that are true are not very useful"?

On their old website, MormonThink claims...

• It is claimed that the Church obscures Joseph's use of a seer stone by using the term "Urim and Thummim."

FairMormon commentary

• Early members of the Church tended to use the term "Urim and Thummim" to refer to both the seer stone and the Nephite interpreters. *The Nephite interpreters were never called "Urim and Thummim" by the Book of Mormon text; the label is a modern application.
• The term "Urim and Thummim" was only applied to the seer stone and Nephite interpreters several years after the Book of Mormon was published.

Additional information

• Joseph as seer and his use of seer stones—What do we know about Joseph's seer stone? What is its relation to the "Urim and Thummim"? Did Joseph place his seer stone in his hat while he was translating the Book of Mormon? (Link)

On their old website, MormonThink claims...

• It is claimed that the Church is being deceptive by claiming that the Three and Eight Witnesses actually saw the gold plates.

FairMormon commentary

• The witnesses were men considered honest, responsible, and intelligent. Their contemporaries did not know quite what to make of three such men who testified of angels and gold plates, but they did not impugn the character or reliability of the men who bore that testimony.

Additional information

• What was the character of the witnesses?—Critics charge that the witnesses cannot be trusted, or are unreliable, because they were unstable personalities, prone to enthusiasm and exaggeration. Evidence amply demonstrates that the formal witnesses of the Book of Mormon were men of good character and reputation, and were recognized as such by contemporary non-Mormons. (Link)

• Martin Harris repeatedly sought empirical proof—It is claimed that Martin Harris was a gullible believer in the supernatural. But, in fact, Martin repeatedly performed empirical tests to confirm Joseph Smith's claims. He came away convinced. (Link)

On their old website, MormonThink claims...

• Critics note that the Book of Mormon translation occurred using Joseph's seer stone and that the plates didn't need to be present.

FairMormon commentary

• It is important to remember that what we do know for certain is that the translation of the Book of Mormon was carried out "by the gift and power of God." These are the only words that Joseph Smith himself used to describe the translation process.
• We do not know the exact method of translation, other than Joseph employed instruments designated for that purpose: The Nephite interpreters and his own seer stone. Many have offered their own opinions about how these devices "functioned" in the process, but it should be kept in mind that these opinions are given by people who never performed the translation process itself: They can only report on what they observed the Prophet doing at the time.
• Historical sources also indicate that at some later point in time, both the Nephite interpreters and Joseph's seer stone were referred to using the term "Urim and Thummim." Whether Joseph used the "original" Urim and Thummim (i.e. Nephite interpreters or "spectacles") or his own seer stone to perform this sacred task is beside the point, and it does not diminish the power of the resulting work.

Additional information

• Description of translation method and circumstances—Friendly and unfriendly accounts of those who witnessed and heard about the translation of the Book of Mormon (Link)

On their old website, MormonThink claims...

• It is claimed that Fanny Alger was "[o]ne of Joseph Smith's first experiments with adultery "

FairMormon commentary

• The Fanny Alger marriage illustrates many of the difficulties which the historian encounters in polygamy. There is little information available, much of it is second hand, and virtually all of it was recorded "after the fact." Even the dates are unclear, and subject to debate.
• It seems clear, however, that Joseph, Fanny's family, Levi Hancock, and even hostile witnesses saw their relationship as a marriage, albeit an unorthodox one. The witness of Chauncey Webb and Ann Eliza Webb Young make it untenable to claim that only a later Mormon whitewash turned an affair into a marriage.

Additional information

• Fanny Alger: Marriage or affair?—Critics charge that Joseph Smith's early plural marriage(s) cannot have been "real" marriages, since the doctrine of "eternal marriage" (i.e., marriages which last beyond the grave) was not introduced until 1841. (Link)

On their old website, MormonThink claims...

• Critics note that the 1835 Doctrine and Covenants promoted monogamy while polygamy was secretly being practiced.

FairMormon commentary

• The statement itself was not changed between the 1835 and 1844 editions of the D&C. In fact, the statement remained in the D&C until the 1876 edition, even though plural marriage had been taught since at least 1831, practiced in secret since 1836, and practiced openly since 1852. The matter of not removing it in 1852 was simply due to the fact that a new edition of the D&C was not published until 1876.

Additional information

• 1835 Doctrine and Covenants denies polygamy—The 1835 edition of the D&C contained a statement of marriage which denied the practice of polygamy. Since this was published during Joseph Smith's lifetime, why might the prophet have allowed it to be published if he was actually practicing polygamy at that time? (Link)

On their old website, MormonThink claims...

• It is claimed that Joseph lied when he stated the "spiritual wifery" was "absolutely false and the doctrine an evil and unlawful thing."

FairMormon commentary

• Joseph distinguished "spiritual wifery," a term used by John C. Bennet, from the doctrine of plural marriage.

Additional information

• John C. Bennett—John C. Bennett material is in three draft chapters. Given their length and difficulty of converting them to wiki format, they are presented here in downloadable PDF. (Link)

On their old website, MormonThink claims...

• Critics note that Joseph took wives without Emma's consent, contrary to the requirement that the first wife needed to give consent.

FairMormon commentary

• Emma was aware of plural marriage; it is not clear at exactly what point she was made aware, partly due to there being relatively few early sources on the matter. Emma was generally opposed to the practice of plural marriage, and did much to try and thwart it. There were times, however, when Emma gave permission for Joseph's plural marriages, though she soon changed her mind. Emma was troubled by plural marriage, but her difficulties arose partly from her conviction that Joseph was a prophet.

Additional information

• Sealing required Emma's consent—Critics contend that although Emma Hale Smith was Joseph's first wife, that Joseph was sealed to other wives before being sealed to Emma. The assumption follows that Emma was not in a position to consent to Joseph's other marriages, since she was not longer the "first wife." (Link)

On their old website, MormonThink claims...

• Critics note that Joseph wrote a letter to Sarah Ann Whitney telling her to come when Emma was not present.

FairMormon commentary

• Critics would have us believe that this is a private, secret "love letter" from Joseph to Sarah Ann, however, Joseph wrote this letter to the Whitney's, addressing it to Sarah's parents. The "matter" to which he refers is likely the administration of ordinances rather than the arrangement of some sort of private tryst with one of his plural wives. Why would one invite your bride's parents to such an encounter? Joseph doesn't want Emma gone because he wants to be alone with Sarah Ann—a feat that would be difficult to accomplish with her parents there—he wants Emma gone either because she is opposed to plural marriage (the contention that would result from an encounter between Emma and the Whitney's just a few weeks after Joseph's sealing to Sarah Ann would hardly be conducive to having the spirit present in order to "git the fulness of my blessings sealed upon our heads"), or because she may have been followed or spied upon by Joseph's enemies, putting the Whitneys in danger.

Additional information

• Did Joseph write secret "love letters" to any of his polygamous wives?—It is claimed that on 18 August 1842 Joseph Smith wrote a “love letter” to Sarah Ann Whitney requesting a secret rendezvous or "tryst." Joseph had been sealed to Sarah Ann three weeks prior to this time. What does this letter actually say? (Link)

On their old website, MormonThink claims...

• Joseph publicly denied plural marriage while secretly practicing it.

FairMormon commentary

• It is true that Joseph hid the practice of plural marriage.

Quotes to consider
A contemporary journal describes the reaction to Joseph's attempt to teach this doctrine:

When the prophet “went to his dinner,” [Joseph Lee] Robinson wrote, “as it might be expected several of the first women of the church collected at the Prophet’s house with his wife [and] said thus to the prophet Joseph O mister Smith you have done it now it will never do it is all but Blassphemy you must take back what you have said to day is it is outrageous it would ruin us as a people.” So in the afternoon session Smith again took the stand, according to Robinson, and said “Brethren and Sisters I take back what we said this morning and leave it as though there had been nothing said.” (Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1986),48; citing Robinson, Journal, 23–24.)

Additional information

• Hiding the truth about polygamy—It is true that Joseph did not always tell others about plural marriage. He did, however, make some attempt to teach the doctrine to the Saints. It is thus important to realize that the public preaching of polygamy—or announcing it to the general Church membership, thereby informing the public by proxy—was simply not a feasible plan. Critics of Joseph's choice want their audience to ignore the danger to him and the Saints. (Link)

On their old website, MormonThink claims...

• It is claimed that the Church histories "deceive readers by failing to point out that Joseph exercised poor judgment."

FairMormon commentary

• Church histories are full of examples of Joseph Smith exercising poor judgment and the consequences that resulted from it. Some examples include:
  • The Kirtland Safety Society—Consequence: apostasy of many Church leaders, including two of the three witnesses.
  • The destruction of the Nauvoo Expositor printing press—Consequence: the martyrdom of Joseph Smith.

On their old website, MormonThink claims...

• Joseph's polyandrous marriages were not published in Church manuals.

FairMormon commentary

• Church manuals don't say much of anything about any type of plural marriage at all, not just those that were polyandrous.

Additional information

• Joseph Smith and polyandry—Joseph Smith was sealed to women who were married to men who were still living. Some of these men were even active members of the Church. (Link)

On their old website, MormonThink claims...

• Plural marriages were performed after the Manifesto was issued in 1890.

FairMormon commentary

• Some Church members unfamiliar with the history behind the aggressive Federal anti-polygamy movement have been troubled by critics who try to portray Church members’ and leaders’ choices as dishonest and improper. It is important to realize that this is a point on which modern enemies of the Church would be impossible to satisfy. If the Church had acquiesced to government pressure and stopped polygamy completely in 1890, the Church would then be charged with having “revelations on demand,” or with abandoning something they claimed was divine under government pressure. In fact, prior to the Manifesto, the attorney prosecuting Elder Lorenzo Snow for polygamy “predicted that if Snow and others were found guilty and sent to prison church leaders would find it convenient to have a revelation setting aside the commandment on polygamy.”

Additional information

• Practiced after the Manifesto—limited number of plural marriages were solemnized after Wilford Woodruff's Manifesto of 1890 (Official Declaration 1). Some of these marriages were apparently sanctioned by some in positions of Church leadership. It is claimed that this demonstrates that the Manifesto was merely a political tactic, and that the "revelation" of the Manifesto was merely a cynical ploy. They also claim that Post-Manifesto marriages demonstrate the LDS Church's contempt for the civil law of the land. (Link)

On their old website, MormonThink claims...

• It is claimed that the Church is deceptive in its practices for ensuring that Baptism for the Dead is not performed for Holocaust victims or celebrities.

FairMormon commentary

•   The author is making mutually exclusive claims:  —When critics need an attack against the Church, any excuse will do, even if they are mutually self-contradictory: if one argument is true, the other cannot be.
  The Church has made great efforts to prevent such baptisms from being performed. Critics want to the Church to exercise some form of control over members who persist in submitting such names. At other times these same critics complain that the Church exercises too much control over its members.
• While work toward the complete removal of all Holocaust victims' names from the Church's database continues, controversy and frustration may well continue to surface. It is important to remember that progress has been made, and that as temple approval safeguards become more sophisticated, one can hope that misguided individuals will be much less able to violate the agreement.
• The Church has now flagged Holocaust-related names in the database so that if an attempt is made to perform ordinance work for them, the user's account will be locked.

Additional information

• Work for Holocaust victims—In 1995, after it was learned that a substantial number of Holocaust victims were listed in the Church's temple records as having been baptized, an agreement was signed between the Church and leading Jewish authorities which officially ended baptizing Jewish Holocaust victims posthumously. (Link)