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

• 1994: 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:

• 1974: "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)
• 1977, Richard Lloyd Anderson: "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)
• 1993, Russell M. Nelson: "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)
• 1997, Neal A. Maxwell: "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)

We also actually found this hidden fact in a book published by Elder Neal A. Maxwell:

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.

So, the fact that Joseph used a stone in a hat to translate was indeed hidden....in the Church's official children's magazine the Friend, the official magazine the Ensign, on the official Church website "lds.org" and in a book published by apostle Neal A. Maxwell.

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

• 1983: "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

Book of Mormon and DNA

• John L. Sorenson cautioned against reading the Book of Mormon text without care:

One problem some Latter-day Saint writers and lecturers have had is confusing the actual text of the Book of Mormon with the traditional interpretation of it. For example, a commonly heard statement is that the Book of Mormon is “the history of the American Indians.” This statement contains a number of unexamined assumptions—that the scripture is a history in the common sense—a systematic, chronological account of the main events in the past of a nation or territory; that “the” American Indians are a unitary population; and that the approximately one hundred pages of text containing historical and cultural material in the scripture could conceivably tell the entire history of a hemisphere. When unexamined assumptions like these are made, critics respond in kind, criticizing not the ancient text itself, but the assumptions we have made about it....^[1]

Yet we need not feel self-righteous when the scholars are taken to task for their narrowness. Our people have exhibited a decided tendency to substitute comfortable “folk understanding” for facts on certain subjects, particularly having to do with archaeology. We must expect new facts and new interpretations about the ancient Nephites and Jaredites, for they are bound to come.^[2]

• Church website off-site

The fact: The Church only recently created the "limited geography theory" of the Book of Mormon to counter DNA claims made by Simon G. Southerton in 2004
Where it can be found: Two issues of the Ensign published in 1984

• 1984: 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: Joseph Smith was married to more than one wife
Where it can be found: The 2008-2009 lesson manual Teachings of Presidents of the Church: Joseph Smith, (2007), pages vii–xiii

Teachings for Our Day
This book deals with teachings of the Prophet Joseph Smith that have application to our day. For example, this book does not discuss such topics as the Prophet’s teachings regarding the law of consecration as applied to stewardship of property. The Lord withdrew this law from the Church because the Saints were not prepared to live it (see D&C 119, section heading). 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. Over the next several decades, under the direction of the Church Presidents who succeeded Joseph Smith, a significant number of Church members entered into plural marriages. In 1890, President Wilford Woodruff issued the Manifesto, which discontinued plural marriage in the Church (see Official Declaration 1). The Church of Jesus Christ of Latter-day Saints no longer practices plural marriage. (emphasis added)

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

• 1979: 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)

Brigham Young's practice of polygamy

• Michael Parker, "The Church's Portrayal of Brigham Young" FAIR link

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

• Marlin K. Jensen, "The Joseph Smith Papers: The Manuscript Revelation Books," Ensign (July 2009): 46–51. off-site
• Boyd K. Packer, "We Believe All That God Has Revealed," Ensign (May 1974): 93.off-site; also in Boyd K. Packer, "We Believe All That God Has Revealed," in Conference Report (April 1974), 137.
• Melvin J. Petersen, "Preparing Early Revelations for Publication," Ensign (February 1985): 14.off-site
• Robert J. Woodford, "The Story of the Doctrine and Covenants," Ensign (December 1984): 32. off-site
• Robert J. Woodford, "How the Revelations in the Doctrine and Covenants Were Received and Compiled," Ensign (January 1985): 27. off-site

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

• 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.
• 1984: 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 A photo of the pistol is in January 1984 edition of the Ensign.
• 1994: "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
• 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!
• 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

2009: "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)

Raw material

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

• 1968: "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.
• 1976: "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
• 1988: "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

These sources are just prime examples of how the Church is "hiding" these damning facts from the membership of the Church.

http://www.lds.org/ldsorg/v/index.jsp?hideNav=1&locale=0&sourceId=35b6425e0848b010VgnVCM1000004d82620a____&vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD

Martyrdom at Carthage By Reed Blake

Ensign June 1994

"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."

And here:

http://www.lds.org/ldsorg/v/index.jsp?hideNav=1&locale=0&sourceId=048ba41f6cc20110VgnVCM100000176f620a____&vgnextoid=637e1b08f338c010VgnVCM1000004d82620aRCRD

Joseph and Hyrum Smith Are Martyred

"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."

Notice that the above link is to a Primary 5 lesson manual. What? The Church is teaching that to our primary children? Well they certainly aren't very good at hiding their history now are they.

And here:

http://www.lds.org/ldsorg/v/index.jsp?hideNav=1&locale=0&sourceId=c2719207f7c20110VgnVCM100000176f620a____&vgnextoid=32c41b08f338c010VgnVCM1000004d82620aRCRD

“To Seal the Testimony” Lesson 32: “To Seal the Testimony”, Doctrine and Covenants and Church History Gospel Doctrine Teacher’s Manual, 183

"“Joseph continued snapping his revolver round the casing of the door into the space as before"

There is also a photo of the pistol he used in the January 1984 edition of the Ensign.

And of course don't forget this entry from the 1984 Ensign

http://www.lds.org/ldsorg/v/index.jsp?hideNav=1&locale=0&sourceId=ed0c05481ae6b010VgnVCM1000004d82620a____&vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD

"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"

Writing History

• David B. Honey and Daniel C. Peterson, "Advocacy and Inquiry in the Writing of Latter-day Saint History," Brigham Young University Studies 31 no. 2 (Spring 1991), 139–79.
• 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

"The distinctiveness of religion demands methodological astuteness if we want to understand its practitioners, lest we misconstrue them from the outset. In seeking to explain religion, many scholars have employed cultural theories or social science approaches in ways that preclude its being understood. Instead of reconstructing religious beliefs and experiences, they reduce them to something else based on their own, usually implicit, modern or postmodern beliefs....
What people believed in the past is logically distinct from our opinions about them. Understanding others on their own terms is a completely different intellectual endeavor than explaining them in modern or postmodern categories. . . . I fail to follow the logic of a leading literary scholar who recently implied, during a session at the American Historical Association convention, that because he "cannot believe in belief," the religion of sixteenth- and seventeenth-century people is not to be taken seriously on its own terms. Strictly speaking, this is an autobiographical comment that reveals literally nothing about early modern people. One might as well say, "I cannot believe in unbelief; therefore, alleged post-Enlightenment atheism should not be taken seriously on its own terms.
Could bedfellows be any stranger? Reductionist explanations of religion share the epistemological structure of traditional confessional history. Just as confessional historians explore and evaluate based on their religious convictions, reductionist historians of religion explain and judge based on their unbelief...." - Brad S. Gregory, Salvation at Stake: Christian Martyrdom in Early Modern Europe (Cambridge, MA: Harvard University Press, 1999), 9.^[3]

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