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Mormonism and Wikipedia/Golden plates/Translating: Difference between revisions
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=An analysis of the Wikipedia article "Golden plates" {{WikipediaUpdate| | =An analysis of the Wikipedia article "Golden plates" {{WikipediaUpdate|9/21/2011}}= | ||
==Reviews of previous revisions of this section== | |||
{{SummaryItem | |||
|link=/December 2009 | |||
|subject=December 2009 | |||
|summary=A review of this section as it appeared in Wikipedia in December 2009. | |||
}} | |||
==Section review== | |||
===Translating the plates=== | ===Translating the plates=== | ||
===== ===== | ===== ===== | ||
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Joseph Smith said that the plates were engraved in an unknown language, and Smith told associates that he was capable of reading and translating them. This translation took place mainly in [[Harmony Township, Susquehanna County, Pennsylvania|Harmony, Pennsylvania]] (now [[Oakland Township, Susquehanna County, Pennsylvania|Oakland Township]]), Emma's hometown, where Smith and his wife had moved in October 1827 with financial assistance from a prominent, though superstitious, Palmyra landowner [[Martin Harris (Latter Day Saints)|Martin Harris]]. | Joseph Smith said that the plates were engraved in an unknown language, and Smith told associates that he was capable of reading and translating them. This translation took place mainly in [[Harmony Township, Susquehanna County, Pennsylvania|Harmony, Pennsylvania]] (now [[Oakland Township, Susquehanna County, Pennsylvania|Oakland Township]]), Emma's hometown, where Smith and his wife had moved in October 1827 with financial assistance from a prominent, though superstitious, Palmyra landowner [[Martin Harris (Latter Day Saints)|Martin Harris]]. | ||
|authorsources= | |authorsources= | ||
*The local Presbyterian minister, Jesse Townsend, described Harris as a "visionary fanatic". | *The local Presbyterian minister, Jesse Townsend, described Harris as a "visionary fanatic". An acquaintance, Lorenzo Saunders, said, "There can't anybody say word against Martin Harris...a man that would do just as he agreed with you. But he was a great man for seeing spooks." {{Harv|Walker|1986|p=35}}. | ||
|response= | |response= | ||
*{{WikipediaNPOV|editor=John Foxe|wikipedialink=http://en.wikipedia.org/w/index.php?title=Golden_plates&diff=93442455&oldid=93354902}} The paragraph only mentions Martin Harris a single time in the context of providing financial assistance, and even then the word "superstitious" is used. For what possible reason, other than to smear Harris' character as a later witness, would this warrant a footnote in which Harris is called a "visionary fanatic" and a "great man for seeing spooks?" | *{{WikipediaNPOV|editor=John Foxe|wikipedialink=http://en.wikipedia.org/w/index.php?title=Golden_plates&diff=93442455&oldid=93354902}} The paragraph only mentions Martin Harris a single time in the context of providing financial assistance, and even then the word "superstitious" is used. For what possible reason, other than to smear Harris' character as a later witness, would this warrant a footnote in which Harris is called a "visionary fanatic" and a "great man for seeing spooks?" | ||
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For the earliest phase of translation, Smith said that he translated using what he called the "[[Urim and Thummim]]"—a set of large spectacles with stones where the eye-pieces should be. | For the earliest phase of translation, Smith said that he translated using what he called the "[[Urim and Thummim]]"—a set of large spectacles with stones where the eye-pieces should be. | ||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Smith|Mulholland|Thompson|Phelps|1838a|p=5}}. Early followers of Smith used the term ''Urim and Thummim'' to refer both to these large spectacles and Smith's other seer stones, most notably one commonly called the "Chase stone" that Smith had found in a Palmyra well during the early 1820s | *{{Harvtxt|Smith|Mulholland|Thompson|Phelps|1838a|p=5}}. Early followers of Smith used the term ''Urim and Thummim'' to refer both to these large spectacles and Smith's other seer stones, most notably one commonly called the "Chase stone" that Smith had found in a Palmyra well during the early 1820s{{Harv|Van Wagoner|Walker|1982|pp=59–62}}; {{Harvtxt|Quinn|1998|p=171}}. {{Harvtxt|Tucker|1867|p=35}} (referring to the Urim and Thummim as "mammoth spectacles"). | ||
|response= | |response= | ||
*{{Detail|Book of Mormon/Translation/Method}} | *{{Detail|Book of Mormon/Translation/Method}} | ||
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There is no eye-witness testimony that Smith ever wore the large spectacles, although some witnesses understood that he placed them in his hat while translating. | There is no eye-witness testimony that Smith ever wore the large spectacles, although some witnesses understood that he placed them in his hat while translating. | ||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Quinn|1998| | *{{Harvtxt|Quinn|1998|pp=169–70}}. [[Martin Harris (Latter Day Saints)|Martin Harris]], one of Smith's scribes, is reported to have said that the spectacles were made for a giant, and would not have been wearable by Joseph Smith {{Harv|Anton|1834}}. [[David Whitmer]], another scribe, also said that the spectacles were larger than normal spectacles, and indicated that Smith placed them in his hat while translating, rather than wearing them {{Harv|Whitmer|1875}}. However, a man who interviewed Smith's father in 1830 said that Smith did at least some of the translation while wearing the spectacles {{Harv|Lapham|1870}}. | ||
|response= | |response= | ||
*{{WikipediaCITE|editor=John Foxe|wikipedialink=http://en.wikipedia.org/w/index.php?title=Golden_plates&diff=199364345&oldid=199363124}} David Whitmer ''did'' state in one interview that Joseph was "affixing the magical spectacles to his eyes." | *{{WikipediaCITE|editor=John Foxe|wikipedialink=http://en.wikipedia.org/w/index.php?title=Golden_plates&diff=199364345&oldid=199363124}} David Whitmer ''did'' state in one interview that Joseph was "affixing the magical spectacles to his eyes." | ||
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Witnesses did observe Smith using a single seer stone (not part of a set of spectacles) in the translation, | Witnesses did observe Smith using a single seer stone (not part of a set of spectacles) in the translation, | ||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Hale|1834|p=265}}; {{Harvtxt|Smith|1879|pp= | *{{Harvtxt|Hale|1834|p=265}}; {{Harvtxt|Smith|1879|pp=536–40}}; {{Harv|Van Wagoner|Walker|1982|pp=59–62}} (containing an overview of witnesses to the translation process). | ||
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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{{WikipediaPassage | {{WikipediaPassage | ||
|claim= | |claim= | ||
the same brown stone Smith had earlier used for treasure seeking. | |||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Quinn|1998|p=172}}. Smith's father-in-law, Isaac Hale, said that the "manner in which he pretended to read and interpret was the same as when he looked for the money-diggers, with the stone in his hat, and his hat over his face, while the Book of Plates were at the same time hid in the woods!" {{Harv|Hale|1834|p=265}}. | *{{Harvtxt|Quinn|1998|p=172}}. Smith's father-in-law, Isaac Hale, said that the "manner in which he pretended to read and interpret was the same as when he looked for the money-diggers, with the stone in his hat, and his hat over his face, while the Book of Plates were at the same time hid in the woods!" {{Harv|Hale|1834|p=265}}. | ||
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{{WikipediaPassage | {{WikipediaPassage | ||
|claim= | |claim= | ||
Smith seems to have used a single stone during the second phase of translation. | |||
|authorsources= | |authorsources= | ||
{{Harvtxt|Van Wagoner|1982|p=53}}. | *{{Harvtxt|Van Wagoner|1982|p=53}}. | ||
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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Smith placed the stone in a hat, buried his face in it to eliminate all outside light, and peered into the stone to see the words of the translation. | Smith placed the stone in a hat, buried his face in it to eliminate all outside light, and peered into the stone to see the words of the translation. | ||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Whitmer|1875}} ("Having placed the Urim and Thummim in his hat, Joseph placed the hat over his face, and with prophetic eyes read the invisible symbols syllable by syllable and word by word."). Michael Morse, Smith's brother-in-law, stating that he watched Smith on several occasions: "The mode of procedure consisted in Joseph's placing the Seer Stone in the crown of a hat, then putting his face into the hat, so as to entirely cover his face." ({{Harvnb|Van Wagoner|Walker|1982|52–53}}, quoting W.W. Blair, ''Latter Day Saints' Herald'' 26 (15 Nov. 1879): 341, who was quoting Michael Morse). Smith's wife Emma stated that she took dictation from her husband as she sat next to him, and that he would put his face into a hat with the stone in it, dictating for hours at a time. {{Harv|Smith|1879|pp= | *{{Harvtxt|Whitmer|1875}} ("Having placed the Urim and Thummim in his hat, Joseph placed the hat over his face, and with prophetic eyes read the invisible symbols syllable by syllable and word by word."). Michael Morse, Smith's brother-in-law, stating that he watched Smith on several occasions: "The mode of procedure consisted in Joseph's placing the Seer Stone in the crown of a hat, then putting his face into the hat, so as to entirely cover his face." ({{Harvnb|Van Wagoner|Walker|1982|52–53}}, quoting W.W. Blair, ''Latter Day Saints' Herald'' 26 (15 Nov. 1879): 341, who was quoting Michael Morse). Smith's wife Emma stated that she took dictation from her husband as she sat next to him, and that he would put his face into a hat with the stone in it, dictating for hours at a time. {{Harv|Smith|1879|pp=536–40}}. | ||
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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{{WikipediaPassage | {{WikipediaPassage | ||
|claim= | |claim= | ||
Sometimes Smith dictated to [[Martin Harris (Latter Day Saints)|Martin Harris]] from upstairs or from a different room. | |||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Howe|1834|p=14}}. | *{{Harvtxt|Howe|1834|p=14}}. | ||
| Line 165: | Line 173: | ||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Brodie|1971|pp=143–44}}; {{Harvtxt|Bushman|2005|pp=90–91}}; {{Harvtxt|Quinn|1998|p=455 n.273}} (arguing that the theory has been repudiated). | *{{Harvtxt|Brodie|1971|pp=143–44}}; {{Harvtxt|Bushman|2005|pp=90–91}}; {{Harvtxt|Quinn|1998|p=455 n.273}} (arguing that the theory has been repudiated). | ||
|response= | |||
*{{WikipediaCorrect}} | |||
}} | }} | ||
| Line 173: | Line 183: | ||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Brodie|1971|p=69}}; {{Harvtxt|Bushman|2005|p=72}}). | *{{Harvtxt|Brodie|1971|p=69}}; {{Harvtxt|Bushman|2005|p=72}}). | ||
|response= | |||
*{{WikipediaCorrect}} | |||
}} | }} | ||
| Line 180: | Line 192: | ||
perhaps while in a magical trance-like state. | perhaps while in a magical trance-like state. | ||
|authorsources= | |authorsources= | ||
*{{Harvtxt|Bloom|1992|p=86}}; {{Harvtxt|Riley|1902| | *{{Harvtxt|Bloom|1992|p=86}}; {{Harvtxt|Riley|1902|pp=84, 195}}. | ||
}} | }} | ||
| Line 226: | Line 238: | ||
*{{SeeCriticalWork|author=Grant Palmer|work=An Insider's View of Mormon Origins}} | *{{SeeCriticalWork|author=Grant Palmer|work=An Insider's View of Mormon Origins}} | ||
}} | }} | ||
==References== | ==References== | ||
Revision as of 03:09, 26 September 2011
| Receiving the plates | A FairMormon Analysis of Wikipedia: Mormonism and Wikipedia/Golden plates A work by a collaboration of authors (Link to Wikipedia article here)
|
Reputed location of the plates during translation |
| The name Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc.. Wikipedia content is copied and made available under the GNU Free Documentation License. |
An analysis of the Wikipedia article "Golden plates" Updated 9/21/2011
Reviews of previous revisions of this section
December 2009
Summary: A review of this section as it appeared in Wikipedia in December 2009.Section review
Translating the plates
From the Wikipedia article:
Joseph Smith said that the plates were engraved in an unknown language, and Smith told associates that he was capable of reading and translating them. This translation took place mainly in Harmony, Pennsylvania (now Oakland Township), Emma's hometown, where Smith and his wife had moved in October 1827 with financial assistance from a prominent, though superstitious, Palmyra landowner Martin Harris.
Wikipedia footnotes:
- The local Presbyterian minister, Jesse Townsend, described Harris as a "visionary fanatic". An acquaintance, Lorenzo Saunders, said, "There can't anybody say word against Martin Harris...a man that would do just as he agreed with you. But he was a great man for seeing spooks." Walker (1986) , p. 35.
FAIR's analysis:
From the Wikipedia article:
The translation occurred in two phases: the first, from December 1827 to June 1828, during which Smith transcribed some of the characters and then dictated 116 manuscript pages to Harris, which were lost. The second phase began sporadically in early 1829 and then in earnest in April 1829 with the arrival of Oliver Cowdery, a schoolteacher who volunteered to serve as Smith's full-time scribe. In June 1829, Smith and Cowdery moved to Fayette, New York, completing the translation early the following month. Smith used scribes to write the words he said were a translation of the golden plates, dictating these words while peering into seer stones, which he said allowed him to see the translation. Smith's translation ability evolved naturally out of his earlier treasure seeking,
Wikipedia footnotes:
- Bushman (2005) , p. 73.
FAIR's analysis:
From the Wikipedia article:
and he used a process that was "strikingly similar" to the way Smith used seer stones for treasure hunting.
Wikipedia footnotes:
- Quinn (1998) , p. 171
FAIR's analysis:
From the Wikipedia article:
For the earliest phase of translation, Smith said that he translated using what he called the "Urim and Thummim"—a set of large spectacles with stones where the eye-pieces should be.
Wikipedia footnotes:
- Smith (Mulholland) , p. 5. Early followers of Smith used the term Urim and Thummim to refer both to these large spectacles and Smith's other seer stones, most notably one commonly called the "Chase stone" that Smith had found in a Palmyra well during the early 1820sVan Wagoner (Walker) , pp. 59–62; Quinn (1998) , p. 171. Tucker (1867) , p. 35 (referring to the Urim and Thummim as "mammoth spectacles").
FAIR's analysis:
From the Wikipedia article:
There is no eye-witness testimony that Smith ever wore the large spectacles, although some witnesses understood that he placed them in his hat while translating.
Wikipedia footnotes:
- Quinn (1998) , pp. 169–70. Martin Harris, one of Smith's scribes, is reported to have said that the spectacles were made for a giant, and would not have been wearable by Joseph Smith Anton (1834) . David Whitmer, another scribe, also said that the spectacles were larger than normal spectacles, and indicated that Smith placed them in his hat while translating, rather than wearing them Whitmer (1875) . However, a man who interviewed Smith's father in 1830 said that Smith did at least some of the translation while wearing the spectacles Lapham (1870) .
FAIR's analysis:
From the Wikipedia article:
Witnesses did observe Smith using a single seer stone (not part of a set of spectacles) in the translation,
Wikipedia footnotes:
- Hale (1834) , p. 265; Smith (1879) , pp. 536–40; Van Wagoner (Walker) , pp. 59–62 (containing an overview of witnesses to the translation process).
FAIR's analysis:
From the Wikipedia article:
the same brown stone Smith had earlier used for treasure seeking.
Wikipedia footnotes:
- Quinn (1998) , p. 172. Smith's father-in-law, Isaac Hale, said that the "manner in which he pretended to read and interpret was the same as when he looked for the money-diggers, with the stone in his hat, and his hat over his face, while the Book of Plates were at the same time hid in the woods!" Hale (1834) , p. 265.
FAIR's analysis:
From the Wikipedia article:
Smith seems to have used a single stone during the second phase of translation.
Wikipedia footnotes:
- Van Wagoner (1982) , p. 53.
FAIR's analysis:
From the Wikipedia article:
Smith placed the stone in a hat, buried his face in it to eliminate all outside light, and peered into the stone to see the words of the translation.
Wikipedia footnotes:
- Whitmer (1875) ("Having placed the Urim and Thummim in his hat, Joseph placed the hat over his face, and with prophetic eyes read the invisible symbols syllable by syllable and word by word."). Michael Morse, Smith's brother-in-law, stating that he watched Smith on several occasions: "The mode of procedure consisted in Joseph's placing the Seer Stone in the crown of a hat, then putting his face into the hat, so as to entirely cover his face." (Van Wagoner (Walker) , quoting W.W. Blair, Latter Day Saints' Herald 26 (15 Nov. 1879): 341, who was quoting Michael Morse). Smith's wife Emma stated that she took dictation from her husband as she sat next to him, and that he would put his face into a hat with the stone in it, dictating for hours at a time. Smith (1879) , pp. 536–40.
FAIR's analysis:
From the Wikipedia article:
A few times during the translation, a curtain or blanket was raised between Smith and his scribe or between the living area and the area where Smith and his scribe worked.
Wikipedia footnotes:
- Cook (1991) , p. 173. However, Elizabeth Ann Whitmer, later to be the wife of scribe Oliver Cowdery, said she had never seen a curtain raised between Smith and Cowdery or her brothers while translation took place in the Whitmer home Van Wagoner (Walker) , p. 51.
FAIR's analysis:
From the Wikipedia article:
Sometimes Smith dictated to Martin Harris from upstairs or from a different room.
Wikipedia footnotes:
- Howe (1834) , p. 14.
FAIR's analysis:
From the Wikipedia article:
Smith's "translation" did not require any use of the plates themselves.
Wikipedia footnotes:
- Marquardt (2005) , p. 97; Van Wagoner (Walker) , pp. 53.
FAIR's analysis:
From the Wikipedia article:
As he looked into the stone, Smith told his friends and family that the written translation of the ancient script appeared to him in English.
Wikipedia footnotes:
- Bushman (2005) , p. 72; Quinn (1998) , p. 170.
FAIR's analysis:
From the Wikipedia article:
There are several proposed explanations for how Smith composed his translation. In the 19th century, the most common explanation was that he plagiarized the work from a manuscript written by Solomon Spaulding.
Wikipedia footnotes:
- Quinn (1998) , p. 455 n.273 (most common 19th century theory); Brodie (1971) , p. 68.
FAIR's analysis:
From the Wikipedia article:
This theory is deemed to be repudiated by Smith's preeminent modern biographers.
Wikipedia footnotes:
- Brodie (1971) , pp. 143–44; Bushman (2005) , pp. 90–91; Quinn (1998) , p. 455 n.273 (arguing that the theory has been repudiated).
FAIR's analysis:
From the Wikipedia article:
The most prominent modern theory is that Smith composed the translation in response to the provincial opinions of his time,
Wikipedia footnotes:
- Brodie (1971) , p. 69; Bushman (2005) , p. 72).
FAIR's analysis:
From the Wikipedia article:
perhaps while in a magical trance-like state.
Wikipedia footnotes:
- Bloom (1992) , p. 86; Riley (1902) , pp. 84, 195.
FAIR's analysis:
From the Wikipedia article:
As a matter of faith, Latter Day Saints generally view the translation process as either an automatic process of transcribing text written within the stone,
Wikipedia footnotes:
- Bushman (2005) , p. 72 (arguing that this transcription method is the only one consistent with the historical record).
FAIR's analysis:
From the Wikipedia article:
or an intuitive translation by Smith assisted by a mystical connection with God through the stone.
Wikipedia footnotes:
- Quinn (expressing his personal view shared by several other Mormon apologists, and noting that while this view might pose problems vis-à-vis the historical record, it helps explain the origin of the Book of Mormon's grammatical mistakes).
FAIR's analysis:
From the Wikipedia article:
Smith's dictations were written down by a number of assistants including Emma Smith, Martin Harris, and notably, Oliver Cowdery.
Wikipedia footnotes:
- Clark (1842) ("Although in the same room, a thick curtain or blanket was suspended between them, and Smith concealed behind the blanket, pretended to look through his spectacles, or transparent stones, and would then write down or repeat what he saw, which when repeated aloud, was written down by Harris."); Benton (1831) ("Oliver Cowdery, one of the three witnesses to the book, testified under oath, that said Smith...translated his book [with] two transparent stones, resembling glass, set in silver bows. That by looking through these, he was able to read in English, the reformed Egyptian characters, which were engraved on the plates.").
FAIR's analysis:
From the Wikipedia article:
In May 1829, after Smith had lent 116 un-duplicated manuscript pages to Martin Harris, and Harris had lost them, Smith dictated a revelation explaining that Smith could not simply re-translate the lost pages because his opponents would attempt to see if he could "bring forth the same words again."
Wikipedia footnotes:
- Phelps (1833) , p. 24.
FAIR's analysis:
From the Wikipedia article:
According to Grant Palmer, Smith believed "a second transcription would be identical to the first. This confirms the view that the English text existed in some kind of unalterable, spiritual form rather than that someone had to think through difficult conceptual issues and idioms, always resulting in variants in any translation."
Wikipedia footnotes:
- Palmer (2002) , p. 7.
FAIR's analysis:
References
| Wikipedia references for "Golden Plates" |
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- Burnett, Stephen, Vogel, Dan (editor) (1838), Early Mormon Documents Signature Books .
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- Clark, John A., (1842), Gleanings by the Way , Philadelphia: W.J. & J.K. Simmon off-site .
- Cobb, James T., The Hill Cumorah, And The Book Of Mormon. The Smith Family, Cowdery, Harris, and Other Old Neighbors—What They Know off-site .
- Cole, Abner, Gold Bible, No. 6 off-site .
- Cook, Lyndon W., (1991), David Whitmer Interviews: A Restoration Witness Grandin .
- Cowdery, Oliver, (1834), Letter [I] off-site .
- Cowdery, Oliver, (1834b), Letter III off-site .
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- Crystal, David, (1997), The Cambridge Encyclopedia of Language Cambridge University Press .
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- Gilbert, John H., (1892), Recollections of John H. Gilbert , Palmyra, New York: typescript located in Harold B. Lee Library, Brigham Young University off-site .
- Givens, Terryl L., (2003), By the Hand of Mormon: The American Scripture that Launched a New World Religion Oxford University Press .
- Grandin, E.B., Editor's note off-site .
- Hadley, Jonathan A., Golden Bible off-site .
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- Hamblin, William J., (2007), Sacred Writing on Metal Plates in the Ancient Mediterranean off-site .
- Harris, Abigail, Howe, Eber Dudley (editor) (1833), Mormonism Unvailed , Painesville, Ohio: Telegraph Press off-site .
- Harris, Henry, Howe, Eber Dudley (editor) (1833), Mormonism Unvailed , Painesville, Ohio: Telegraph Press off-site .
- Harris, Martin, (1859), Mormonism, No. II off-site .
- Howe, Eber Dudley, (1834), Mormonism Unvailed Painesville, Ohio: Telegraph Press off-site .
- Knight, Joseph, Sr., Jessee, Dean (editor) (1833), Joseph Knight's Recollection of Early Mormon History off-site .
- Lapham, [La]Fayette, (1870), Interview with the Father of Joseph Smith, the Mormon Prophet, Forty years Ago. His Account of the Finding of the Sacred Plates off-site .
- Mormon History off-site .
- Mather, Frederic G., (1880), Early Days of Mormonism off-site .
- Metcalfe, Brent Lee, (1993), Apologetic and Critical Assumptions about Book of Mormon Historicity off-site .
- Packer, J. Cameron, (2004), Cumorah's Cave Maxwell Institute off-site .
- Palmer, Grant H., (2002), An Insider's View of Mormon Origins Signature Books .
- Parrish, Warren, (1838), Letter from W. Parrish, Kirtland The Evangelist off-site , republished in Vogel, Dan (editor) (1999), Early Mormon Documents , Salt Lake City: Signature Books .
- Phelps, , (1833), A Book of Commandments, for the Government of the Church of Christ Zion: William Wines Phelps & Co. off-site .
- Poulson, P. Wilhelm, Letter to the editor. .
- Pratt, Orson, (1856), The Faith and Visions of the Ancient Saints—The Same Great Blessing to be Enjoyed by the Latter-day Saints off-site .
- Pratt, Orson, (1859), Evidences of the Bible and Book of Mormon Compared off-site .
- Pratt, Orson, (1877), King Limhi's Enquiry, from the Book of Mormon' off-site .
- Putnam, Read H., Were the Golden Plates Made of Tumbaga? off-site .
- Quinn, D. Michael, (1998), Early Mormonism and the Magic World View , Salt Lake City: Signature Books .
- Riley, I. Woodbridge, (1903), The Founder of Mormonism: A Psychological Study of Joseph Smith, Jr. , New York: Dodd, Mead & Co. off-site
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- Roberts, B. H. (editor) (1905), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
- Roberts, B. H. (editor) (1908), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
- Robinson, Andrew, (2002), Lost Languages: The Enigma of the World's Undeciphered Scripts McGraw Hill .
- Salisbury, Katharine Smith, Walker, Kyle R. (editor) Katharine Smith Salisbury's Recollections of Joseph's Meetings with Moroni off-site .
- Saunders, Benjamin, Vogel, Dan (editor) (1884a), Early Mormon Documents , Salt Lake City: Signature Books .
- Saunders, Lorenzo, Vogel, Dan (editor) (1884b), Early Mormon Documents , Salt Lake City: Signature Books .
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- Smith, Joseph III, last Testimony of Sister Emma off-site .
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Further reading
Mormonism and Wikipedia
FairMormon's approach to Wikipedia articles
FairMormon regularly receives queries about specific LDS-themed Wikipedia articles with requests that we somehow "fix" them. Although some individual members of FAIR may choose to edit Wikipedia articles, FairMormon as an organization does not. Controversial Wikipedia articles require constant maintenance and a significant amount of time. We prefer instead to respond to claims in the FAIR Wiki rather than fight the ongoing battle that LDS Wikipedia articles sometimes invite. From FAIR’s perspective, assertions made in LDS-themed Wikipedia articles are therefore treated just like any other critical (or, if one prefers, "anti-Mormon") work. As those articles are revised and updated, we will periodically update our reviews to match.
Who can edit Wikipedia articles?
Editors who wish to participate in editing LDS-themed Wikipedia articles can access the project page here: Wikipedia:WikiProject Latter Day Saint movement. You are not required to be LDS in order to participate—there are a number of good non-LDS editors who have made valuable contributions to these articles.
Recommendations when editing Wikipedia articles
FAIR does not advocate removing any references from Wikipedia articles. The best approach to editing Wikipedia is to locate solid references to back up your position and add them rather than attempting to remove information. Individuals who intend to edit should be aware that posting information related to the real-world identities of Wikipedia editors will result in their being banned from editing Wikipedia. Attacking editors and attempting to "out" them on Wikipedia is considered very bad form. The best approach is to treat all Wikipedia editors, whether or not you agree or disagree with their approach, with respect and civility. An argumentative approach is not constructive to achieving a positive result, and will simply result in what is called an "edit war." Unfortunately, not all Wikipedia editors exhibit good faith toward other editors (see, for example, the comment above from "Duke53" or comments within these reviews made by John Foxe's sockpuppet "Hi540," both of whom repeatedly mocked LDS beliefs and LDS editors prior to their being banned.)
Do LDS editors control Wikipedia?
Although there exist editors on Wikipedia who openly declare their affiliation with the Church, they do not control Wikipedia. Ironically, some critics of the Church periodically falsely accuse Wikipedia editors of being LDS simply because they do not accept the critics' desired spin on a particular article.
Do "anti-Mormons" control Wikipedia?
Again, the answer is no. The truth is that Wikipedia is generally self-policing. Highly contentious articles do tend to draw the most passionate supporters and critics.
Why do certain LDS articles seem to be so negative?
Although some LDS-related Wikipedia articles may appear to have a negative tone, they are in reality quite a bit more balanced than certain critical works such as One Nation Under Gods. Although many critical editors often accuse LDS-related Wikipedia articles of being "faith promoting" or claim that they are just an extension of the Sunday School manual, this is rarely the case. Few, if any, Latter-day Saints would find Wikipedia articles to be "faith promoting." Generally, the believers think that the articles are too negative and the critics believe that the articles are too positive. LDS Wikipedia articles should be informative without being overtly faith promoting. However, most of the primary sources, including the words of Joseph Smith himself, are "faith promoting." This presents a dilemma for Wikipedia editors who want to remain neutral. The unfortunate consequence is that Joseph's words are rewritten and intermixed with contradictory sources, resulting in boring and confusing prose.
We examine selected Wikipedia articles and examine them on a "claim-by-claim" basis, with links to responses in the FairMormon Answers Wiki. Wikipedia articles are constantly evolving. As a result, the analysis of each article will be updated periodically in order to bring it more into line with the current version of the article. The latest revision date may be viewed at the top of each individual section. The process by which Wikipedia articles are reviewed is the following:
- Update each Wikipedia passage and its associated footnotes.
- Examine the use of sources and determine whether or not the passage accurately represents the source used.
- Provide links to response articles within the FairMormon Answers Wiki.
- If violation of Wikipedia rules is discovered, identify which Wikipedia editor (by pseudonym) made the edit, provide a description of the rule violated and a link to the Wikipedia "diff" showing the actual edit.
- If a violated rule is later corrected in a subsequent revision, the violation is removed and a notation is added that the passage is correct per cited sources. This doesn't mean that FAIR necessarily agrees with the passage—only that it is correct based upon the source used.
Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Mormonism and Wikipedia: The Church History That “Anyone Can Edit”"
Roger Nicholson, Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (2012)The ability to quickly and easily access literature critical of The Church of Jesus Christ of Latter-day Saints has been made significantly easier through the advent of the Internet. One of the primary sites that dominates search engine results is Wikipedia, an online encyclopedia that “anyone can edit.” Wikipedia contains a large number of articles related to Mormonism that are edited by believers, critics, and neutral parties. The reliability of information regarding the Church and its history is subject to the biases of the editors who choose to modify those articles. Even if a wiki article is thoroughly sourced, editors sometimes employ source material in a manner that supports their bias. This essay explores the dynamics behind the creation of Wikipedia articles about the Church, the role that believers and critics play in that process, and the reliability of the information produced in the resulting wiki articles.
Click here to view the complete article
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