Alleged hiding of facts in Church history

Hiding the facts in Church history

The fact: In 1826, Joseph was brought up on charges of being a "disorderly person" for using a stone to "see things"
Where it can be found: The Ensign

• June 1994 Ensign: Highlights in the Prophet’s Life 20 Mar. 1826: Tried and acquitted on fanciful charge of being a “disorderly person,” South Bainbridge, Chenango County, New York. New York law defined a disorderly person as, among other things, a vagrant or a seeker of “lost goods.” The Prophet had been accused of both: the first charge was false and was made simply to cause trouble; Joseph’s use of a seer stone to see things that others could not see with the naked eye brought the second charge. Those who brought the charges were apparently concerned that Joseph might bilk his employer, Josiah Stowell, out of some money. Mr. Stowell’s testimony clearly said this was not so and that he trusted Joseph Smith.
  —“Highlights in the Prophet’s Life,” Ensign, Jun 1994, 24 off-site

The fact: Joseph actually utilized a stone placed in his hat to translate
Where it can be found: The Friend, The Ensign, lds.org, and a book by apostle Neal A. Maxwell

Joseph actually used a stone which he placed in a hat to translate a portion of the Book of Mormon in addition to or instead of the "Urim and Thummin." This fact was found hidden in the official Church magazines the Ensign and the Friend on the official Church website lds.org:

• September 1974 Friend: "To help him with the translation, Joseph found with the gold plates “a curious instrument which the ancients called Urim and Thummim, which consisted of two transparent stones set in a rim of a bow fastened to a breastplate.” Joseph also used an egg-shaped, brown rock for translating called a seer stone."
  —“A Peaceful Heart,” Friend, Sep 1974, 7)
• September 1977 Ensign: "There he gave his most detailed view of 'the manner in which the Book of Mormon was translated': “Joseph Smith would put the seer stone into a hat and put his face in the hat, drawing it closely around his face to exclude the light."
  —Richard Lloyd Anderson, “‘By the Gift and Power of God’,” Ensign, Sep 1977, 79 (emphasis added) off-site
• July 1993 Ensign: "David Whitmer wrote: ' Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine.'"
  —Russell M. Nelson, “A Treasured Testament,” Ensign, Jul 1993, 61) (emphasis added) off-site
• January 1997 Ensign: "Martin Harris related of the seer stone: 'Sentences would appear and were read by the Prophet and written by Martin'"
  —Neal A. Maxwell, “‘By the Gift and Power of God’,” Ensign, Jan 1997, 36 (emphasis added) off-site
• Not My Will, But Thine, 1988: "Jacob censured the "stiffnecked" Jews for "looking beyond the mark" (Jacob 4:14). We are looking beyond the mark today, for example, if we are more interested in the physical dimensions of the cross than in what Jesus achieved thereon; or when we neglect Alma's words on faith because we are too fascinated by the light-shielding hat reportedly used by Joseph Smith during some of the translating of the Book of Mormon. To neglect substance while focusing on process is another form of unsubmissively looking beyond the mark."
  —Neal A. Maxwell, Not My Will, But Thine (Salt Lake City, Utah: Bookcraft, 1988), 26.

The fact: It is claimed that B.H. Roberts lost his testimony of the Book of Mormon
Where it can be found: The Ensign

• December 1983 Ensign: "The claim is made (in some anti-Mormon tabloids) that toward the end of his life, B. H. Roberts found insuperable difficulties with the Book of Mormon and even that he lost faith in it."
  —Truman G. Madsen, "B. H. Roberts after Fifty Years: Still Witnessing for the Book of Mormon," Ensign (Dec 1983): 11. off-site

The fact: The Church only recently created the "limited geography theory" of the Book of Mormon to counter DNA claims
Where it can be found: Two issues of the Ensign published in 1984

• September and October 1984 Ensign: John L. Sorenson discussed a limited geographical model for the Book of Mormon in 1984:
  • John L. Sorenson, "Digging into the Book of Mormon: Our Changing Understanding of Ancient America and Its Scripture, Part 1," Ensign (September 1984). off-site
  • John L. Sorenson, "Digging into the Book of Mormon: Our Changing Understanding of Ancient America and Its Scripture, Part 2," Ensign (October 1984). off-site

The fact: Plural marriage was instituted during Joseph Smith's lifetime
Where it can be found: Priesthood/Relief Society lesson manual, the Ensign

• 2007: "This book deals with teachings of the Prophet Joseph Smith that have application to our day....This book also does not discuss plural marriage. The doctrines and principles relating to plural marriage were revealed to Joseph Smith as early as 1831. The Prophet taught the doctrine of plural marriage, and a number of such marriages were performed during his lifetime."
  —The 2008-2009 lesson manual Teachings of Presidents of the Church: Joseph Smith, (2007), pages vii–xiii (emphasis added)
• 1992: "Her great trial came when the prophet revealed to Emma that they would be required to live the ancient law of Abraham—plural marriage. Emma suffered deeply hurt feelings because of it. While she agreed with this doctrine at times, at other times she opposed it. Years later, Emma is purported to have denied that any such doctrine was ever introduced by her husband."
  —Gracia N. Jones, “My Great-Great-Grandmother, Emma Hale Smith,” Ensign, Aug 1992, 30 off-site (emphasis added)
• 1989: "The Prophet introduced several doctrines relating to the temple including the temple ceremonies and plural marriage, which some could not accept...."
  —William G. Hartley, “The Knight Family: Ever Faithful to the Prophet,” Ensign, Jan 1989, 43 off-site (emphasis added)
• 1978: "How a family accepts members who join it by marriage is, in some ways, analogous to how a Church accepts members who join it by baptism. The experiences of plural marriage make the analogy even closer....the Prophet Joseph Smith recorded a revelation to the Whitneys on plural marriage....The Whitneys gave their daughter into the system of plural marriage and received into their family other plural wives."
  —D. Michael Quinn, “The Newel K. Whitney Family,” Ensign, Dec 1978, 42 off-site (emphasis added)
• 1977: "Starting during Joseph Smith’s own lifetime but limited to a few dozen families until its official announcement in 1852, plural marriage brought a powerful new challenge to the equanimity of Latter-day Saint family life..."
  —Davis Bitton, “Great-Grandfather’s Family,” Ensign, Feb 1977, 48 off-site (emphasis added)
• 1973: "The great prophet Elias, whom Joseph Fielding Smith says is Noah..., appeared and bestowed upon their heads the keys of the dispensation of Abraham, or in other words, as Elder Bruce R. McConkie says in Mormon Doctrine...the keys of celestial and plural marriage."
  —Jerry C. Roundy, “The Greatness of Joseph Smith and His Remarkable Visions,” New Era, Dec 1973, 7 off-site (emphasis added)

The fact: Some of Joseph Smith's marriages were to young women
Where it can be found: The Ensign

• June 1979 Ensign: Although little Don Carlos Smith died a short time later, Emily and Eliza continued to live in the Smith home, where, in the summer of 1842, both girls “were married to Bro. Joseph about the same time, but neither of us knew about the other at the time; everything was so secret” (Emily, “Incidents,” p. 186).
  —Dean Jessee, "‘Steadfastness and Patient Endurance’: The Legacy of Edward Partridge," Ensign (Jun 1979): 41. off-site (emphasis added)

The fact: The revelations contained in the Doctrine and Covenants were edited and modified from their original form
Where it can be found: The Ensign

• July 2009 Ensign: In some instances, when a new revelation changed or updated what had previously been received, the Prophet edited the earlier written revelation to reflect the new understanding. Thus, as his doctrinal knowledge clarified and expanded, so did the recorded revelations. They were characterized by the changing nature of his understanding of the sacred subject matter. The Prophet did not believe that revelations, once recorded, could not be changed by further revelation.
  —Marlin K. Jensen, "The Joseph Smith Papers: The Manuscript Revelation Books," Ensign (July 2009): 46–51.(emphasis added) off-site
• February 1985 Ensign: Many of the editing changes occurred after the revelations were printed in the Book of Commandments.
  —Melvin J. Petersen, "Preparing Early Revelations for Publication," Ensign (February 1985): 14.off-site
• January 1985 Ensign: However, a correct understanding of the nature of the revelations the Prophet Joseph Smith received and how he updated them in light of continued revelation explains why many changes occurred. Indeed, each of the sections has been edited to some degree, demonstrating that Joseph Smith did not receive all these revelations as word-for-word dictations from the Lord (although he may have received some this way). Rather, he received inspiration and wrote the revelations using his own words, often couched in Victorian English.
  —Robert J. Woodford, "How the Revelations in the Doctrine and Covenants Were Received and Compiled," Ensign (January 1985): 27. (emphasis added) off-site
• December 1984 Ensign: This was the beginning of controversies and charges made by persons who do not know or understand that the text of recorded revelation can be edited and “changed.” First, we must recognize that Joseph Smith’s purposeful changes are in a different category from copying errors.
  —Robert J. Woodford, "The Story of the Doctrine and Covenants," Ensign (December 1984): 32. (emphasis added) off-site
• May 1974 Ensign: Some have alleged that these books of revelation are false, and they place in evidence changes that have occurred in the texts of these scriptures since their original publication. They cite these changes, of which there are many examples, as though they themselves were announcing revelation. As though they were the only ones that knew of them. Of course there have been changes and corrections. Anyone who has done even limited research knows that. When properly reviewed, such corrections become a testimony for, not against, the truth of the books.
  —Boyd K. Packer, "We Believe All That God Has Revealed," Ensign (May 1974): 93. (emphasis added) off-site; also in Boyd K. Packer, "We Believe All That God Has Revealed," in Conference Report (April 1974), 137.

The fact: Joseph recorded multiple accounts of the First Vision, and some of the details of these accounts differ from one another
Where it can be found: The Ensign, CES Student Manual

Critics charge that the existence of multiple accounts of the First Vision has been hidden. A review of just some of the sources demonstrates that this is simply false:

• James B. Allen, "Eight Contemporary Accounts of Joseph Smith’s First Vision–What Do We Learn From Them?," Improvement Era (April 1970), 4–13.
• James B. Allen and John W. Welch, "The Appearance of the Father and the Son to Joseph Smith in 1820," in Opening the Heavens: Accounts of Divine Manifestations 1820–1844 (Documents in Latter-day Saint History), edited by John W. Welch with Erick B. Carlson, (Provo, Utah: Brigham Young University Press / Salt Lake City, Utah: Deseret Book Company, 2005), 35–75. ISBN 0842526072. This book has recently been reprinted, in paperback. BYU Studies and Deseret Book (July 13, 2011) See also BYU Studies version: PDF link
• Milton V. Backman, Joseph Smith’s First Vision: The first vision in its historical context (Salt Lake City: Bookcraft, 1971).
• Milton V. Backman Jr., Joseph Smith’s First Vision: Confirming Evidences and Contemporary Accounts, 2nd ed. (Salt Lake City: Bookcraft, 1980).
• Milton V. Backman, Jr., "Joseph Smith's Recitals of the First Vision," Ensign (January 1985): 8.off-site
• Ronald O. Barney, "The First Vision: Searching for the Truth," Ensign (January 2005): 14–19. off-site
• Church Educational System, “Additional Details from Joseph Smith’s 1832 Account of the First Vision,” in Presidents of the Church: Student Manual (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2003), 5–6. off-site
• Church Educational System, “The First Vision,” in Church History in the Fullness of Times: Student Manual (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2003), 29–36. off-site
• Dean C. Jessee, The Early Accounts of Joseph Smith's First Vision (Mormon Miscellaneous reprint series) (Mormon Miscellaneous, 1984).
• Dean C. Jessee (editor), The Papers of Joseph Smith: Autobiographical and Historical Writings (Vol. 1 of 2) (Salt Lake City, Utah: Deseret Book Company, 1989), 6–7, 127, 272–73, 429–30, 444, and 448–49.. ISBN 0875791999
• Dean C. Jessee, The Personal Writings of Joseph Smith, [original edition] (Salt Lake City, Utah: Deseret Book, 1984), 5–6, 75–76, 199–200, 213. ISBN 0877479747. GL direct link
• Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.
• Dean C. Jessee, “The Early Accounts of Joseph Smith’s First Vision,” in Robert L. Millet and Kent P. Jackson, eds., Studies in Scripture, Volume 2: The Pearl of Great Price (Salt Lake City: Randall Book, 1985), 303–314.
• Adele Brannon McCollum, “The First Vision: Re-Visioning Historical Experience,” in Neal E. Lambert, ed., Literature of Belief: Sacred Scripture and Religious Experience (Provo, UT: BYU Religious Studies Center, 1981), 177–96.

The fact: Joseph believed that the Kinderhook plates were authentic, and the Church also believed this for many years until they were shown to be forgeries
Where it can be found: The Ensign

• August 1981 Ensign: "A recent electronic and chemical analysis of a metal plate (one of six original plates) brought in 1843 to the Prophet Joseph Smith in Nauvoo, Illinois, appears to solve a previously unanswered question in Church history, helping to further evidence that the plate is what its producers later said it was—a nineteenth-century attempt to lure Joseph Smith into making a translation of ancient-looking characters that had been etched into the plates. Joseph Smith did not make the hoped-for translation. In fact, no evidence exists that he manifested any further interest in the plates after early examination of them, although some members of the Church hoped that they would prove to be significant. But the plates never did."
  —Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign (Aug 1981): 66. off-site

The fact: Joseph Smith was smuggled a gun while in Carthage Jail, and fired it at his attackers
Where it can be found: Joseph's gun displayed in the Museum of Church History, History of the Church, The Ensign, Primary lessons 32 and 37

• History of the Church tells about the pistol x 2.
• April 1984 Ensign: ...the Mormons on the inside of the jail, including the Smiths, presented pistols through the windows and doors of the jail, and fired upon the guard"
  —Larry C. Porter, "I Have A Question: "How did the U.S. press react when Joseph and Hyrum were murdered?," Ensign (April 1984): 22–23. off-site (emphasis added) A photo of the pistol is in January 1984 edition of the Ensign.
• June 1994 Ensign: The Prophet dropped to his brother. “Oh! my poor, dear brother Hyrum,” he groaned. The deep look of sympathy on Joseph’s face fastened itself to Elder Taylor’s mind. The Prophet then stood, and with a firm step he went to the door, pulled the pepperbox from his pocket, and, reaching around the door casing, fired blindly into the hallway. He snapped all six shots. Half discharged, striking three men.
  —Reed Blake, "Martyrdom at Carthage," Ensign (June 1994): 30. (emphasis added) off-site
• Primary manual, 1997: The brethren tried to bar the door shut and use their few weapons to drive off the mob. Joseph Smith fired a pistol and John Taylor used his heavy cane to try to knock down the guns of the mob as they were pushed into the room through the door, but there were too many people in the mob for the brethren to defend themselves.
  —“Lesson 37: Joseph and Hyrum Smith Are Martyred,” Primary 5: Doctrine and Covenants: Church History (1997), 210. off-site (emphasis added) Note that the pistol is here described even in a childrens' lesson manual!
• Gospel Doctrine manual, Lesson 32: Joseph continued snapping his revolver round the casing of the door into the space as before.
  —“To Seal the Testimony”, Doctrine and Covenants and Church History Gospel Doctrine Teacher’s Manual, 183. (emphasis added) off-site

The fact: Joseph drank wine while at Carthage Jail
Where it can be found: History of the Church

Joseph and others drank wine at Carthage. This fact is presented without apology in Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:616. Volume 6 link:

Before the jailor came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more.

The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailor went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down. (emphasis added)

The fact: Joseph campaigned for President of the United States
Where it can be found: The Ensign

• February 2009, Ensign: It was unanimously decided that Joseph Smith would run for president of the United States on an independent platform. Thus began one of the most fascinating third-party presidential campaigns in American history.
  —Arnold K. Garr, “Joseph Smith: Campaign for President of the United States,” Ensign, Feb 2009, 48–52 off-site (emphasis added)

The fact: The text of the Joseph Smith papyri does not match the text of the Book of Abraham
Where it can be found: The Improvement Era , the Ensign

• August 1968 Improvement Era: The largest part of the papyri in the posession of the Church consists of fragments from the Egyptian Book of the Dead.
  —Hugh Nibley, "A New Look at the Pearl of Great Price," Improvement Era (August 1968), 56–57. This issue contains color photographs of the papyri. A scan of the a page from the article can be viewed here.
• March 1976 Ensign: A Book of Breathings text that closely matches the Joseph Smith version (and there are precious few of them) is the so-called Kerasher Book of Breathings. It too has a frontispiece, only in this case it is the same as our Facsimile No. 3, showing that it too is closely associated with our text."
  —Hugh Nibley, “I Have a Question,” Ensign, Mar. 1976, 34–36 off-site
• July 1988 Ensign: Why doesn’t the translation of the Egyptian papyri found in 1967 match the text of the Book of Abraham in the Pearl of Great Price?
  —Michael D. Rhodes, “I Have a Question,” Ensign, July 1988, 51–53 off-site

Endnotes

1. [note]  John L. Sorenson, "Digging into the Book of Mormon: Our Changing Understanding of Ancient America and Its Scripture, Part 1," Ensign (September 1984). off-site
2. [note]  John L. Sorenson, "Digging into the Book of Mormon: Our Changing Understanding of Ancient America and Its Scripture, Part 2," Ensign (October 1984). off-site
3. [note]  Cited in Larry E. Morris, "Joseph Smith and "Interpretive Biography", review of Joseph Smith: The Making of a Prophet by Dan Vogel," FARMS Review 18/1 (2006): 321–374. [{{{url}}} off-site] wiki