Mormonism and Wikipedia/Joseph Smith, Jr./Legacy

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Distinctive views and teachings

A FairMormon Analysis of Wikipedia: Mormonism and Wikipedia/Joseph Smith, Jr. A work by a collaboration of authors (Link to Wikipedia article here)

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An analysis of Wikipedia article "Joseph Smith, Jr."

Reviews of previous revisions of this section

19 May 2009

Legacy  Updated 7/8/2010

Impact

From the Wikipedia article:
Historians regard Joseph Smith as one of the most imaginative, charismatic, and controversial leaders in American religious history.

Wikipedia footnotes:

• Bloom (1992) , pp. 96–99 (Smith "surpassed all Americans, before or since, in the possession and expression of what could be called the religion-making imagination," and had charisma "to a degree unsurpassed in American history".); Abanes (2003) , p. 7 (noting that even Smith's harshest critics acknowledge his inventive genius); Persuitte (2000) , p. 1 (calling Smith "one of the most controversial and enigmatic figures ever to appear in American history").

FAIR's analysis:

From the Wikipedia article:
To Latter Day Saints, however, Smith is a prophet and apostle of at least the stature of Moses, Elijah, Peter and Paul.

Wikipedia footnotes:

• Widmer (2000) , p. 97; Shipps (1985) , p. 37 (making comparisons with Moses (law-giver), Joshua (commander of the "armies of Israel"), and Solomon (king)); Bushman (2005) , p. xx (describing Smith as "a biblical-style prophet—one who spoke for God with the authority of Moses or Isaiah."); Brodie (1971) , p. vii (noting that "[i]n official Mormon biographies he has been made a prophet of greater stature than Moses").

FAIR's analysis:

From the Wikipedia article:
Indeed, because of his perceived role in restoring the true faith prior to the Millennium, and because he was the "choice seer" who would bring the lost Israelites to their salvation,

Wikipedia footnotes:

• Brodie (1971) , pp. 72–73, 116–17 (noting the "choice seer" prophecies in the Book of Mormon and Smith's revision of the Bible); Smith (1830) , pp. 66–67 (claiming that the Biblical Joseph prophesied, "A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins.… And his name shall be called after me; and it shall be after the name of his father. And he shall be like unto me; for the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation.").

FAIR's analysis:

From the Wikipedia article:
modern Mormons regard Smith as second in importance only to Jesus.

Wikipedia footnotes:

• Bushman (2005) , p. 558 (quoting a tribute to Smith, probably by Taylor, stating that Smith "has done more, (save Jesus only,) for the salvation of men in this world, than any other man that ever lived in it."); Smith, Joseph Fielding, The Historical Background of the Prophet Joseph Smith ("No prophet since the days of Adam, save, of course, our Redeemer, has been given a greater mission.").

FAIR's analysis:

From the Wikipedia article:
During his lifetime, Smith's role in the Latter Day Saint religion was comparable to that of Muhammad in early Islam.

Wikipedia footnotes:

• Weber, Max, (1978), Economy and society: an outline of interpretive sociology University of California Press (In his role as the founder of Mormonism, Smith "resembled, even in matters of detail, Muhammad."); Brodie (1971) , p. 230 (speech dated October 14, 1838 at the Far West town square, in which Smith called himself "a second Mohammed"); Bushman (2005) , p. 352.

FAIR's analysis:

From the Wikipedia article:
After his death, the Saints believed he had died to seal the testimony of his faith and considered him a martyr.

Wikipedia footnotes:

• Brodie (1971) , p. 396–97.

FAIR's analysis:

From the Wikipedia article:
His theological importance within the Latter Day Saint movement then only increased.

Wikipedia footnotes:

• Widmer (2000) , p. 98.

FAIR's analysis:

From the Wikipedia article:
Mormon leaders began teaching that Smith was already among the gods,

Wikipedia footnotes:

• Abanes (2003) , pp. 174–75 (noting statements by Heber C. Kimball and Brigham Young stating that Smith was one of the gods and that his permission was required for entry into heaven, and arguing that regard for Smith has not diminished among modern Mormons); Phelps, W.W., Joseph Smith off-site (an ode to Smith, now a popular Mormon hymn entitled Praise to the Man, describing him as "mingling with gods").

FAIR's analysis:

From the Wikipedia article:
and some considered Smith to be an incarnation of the Holy Spirit,

Wikipedia footnotes:

• Swanson, Vern G., The Development of the Concept of a Holy Ghost in Mormon Theology in Bergera (1989) , p. 97 (noting the minority view in the aftermath of Smith's death that he was an incarnation of the Holy Spirit

FAIR's analysis:

From the Wikipedia article:
a doctrine now taught by Mormon fundamentalists.

Wikipedia footnotes:

• Widmer 2000 98

FAIR's analysis:

From the Wikipedia article:
Of all Smith's visions, Saints gradually came to regard his First Vision as the most important because it inaugurated his prophetic calling and character.

Wikipedia footnotes:

• Allen (1966) , p. 43–44 ("Next to the resurrection of Christ, nothing holds a more central place in modern Mormon thought than" the First Vision.... The most sacred event in church history, a belief in its literal reality is fundamental to belief in Mormonism itself."); Shipps (1985) , p. 9, 32 (First Vision came to be regarded as the "initial episode in Mormon history," and "emerged as a symbol that could keep the slain Mormon leader at center stage"); Widmer (2000) , p. 105.

FAIR's analysis:

Religious denominations

From the Wikipedia article:
Smith's death led to schisms in the Latter Day Saint movement.

Wikipedia footnotes:

• Quinn (1994) , p. 143; Brodie (1971) , p. 398.

FAIR's analysis:

From the Wikipedia article:
Smith had proposed several ways to choose his successor,

Wikipedia footnotes:

• Quinn (1994) , p. 143 ("He proposed more than one way for a member of the First Presidency to succeed him, left the relative priority of the founding quorums in an ambiguous balance, performed secret ordinations, and suggested more than one method by which a brother or son might succeed him."); Shipps (1985) , pp. 83–84 (discussing several of the succession options).

FAIR's analysis:

From the Wikipedia article:
but while a prisoner in Carthage, it was too late to clarify his preference.

Wikipedia footnotes:

• Quinn (1994) , p. 143.

FAIR's analysis:

From the Wikipedia article:
Smith's brother Hyrum, had he survived, would have had the strongest claim,

Wikipedia footnotes:

• Quinn (1994) , p. 213 (after Smith was crowned king, Hyrum referred to himself as "President of the Church"), and Brigham Young agreed Hyrum would have been the natural successor.

FAIR's analysis:

From the Wikipedia article:
followed by Joseph's brother Samuel, who died mysteriously a month after his brothers.

Wikipedia footnotes:

• Quinn (1994) , pp. 152–54, 213; Bushman (2005) , p. 555.

FAIR's analysis:

From the Wikipedia article:
Another brother, William, was unable to attract a sufficient following.

Wikipedia footnotes:

• Quinn (1994) , pp. 213–26; Bushman (2005) , p. 555 (William Smith "made a bid for the Church presidency, but his unstable character kept him from being a serious contender".).

FAIR's analysis:

From the Wikipedia article:
Smith's sons Joseph III and David also had claims, but Joseph III was too young and David was yet unborn.

Wikipedia footnotes:

• Quinn (1994) , pp. 226–41 (outlining the sons' claims and noting, "Even Brigham Young acknowledged the claims of patrilineal succession and as a result never argued that the Quorum of Twelve had exclusive right of succession."); Ostling (Ostling) , p. 42.

FAIR's analysis:

From the Wikipedia article:
The Council of Fifty had a theoretical claim to succession, but it was a secret organization.

Wikipedia footnotes:

• Quinn (1994) , pp. 192–98 (before his death, Smith had charged the Fifty with the responsibility of establishing the Millennial kingdom in his absence; the Quorum of Twelve would eventually claim this "charge" as their own).

FAIR's analysis:

From the Wikipedia article:
and withdrew from religion until 1860, when she affiliated with what became the Reorganized Church of Jesus Christ of Latter Day Saints (now Some of Smith's ordained successors, such as Oliver Cowdery and David Whitmer, had left the church.

Wikipedia footnotes:

• Quinn (1994) , pp. 187–91.

FAIR's analysis:

From the Wikipedia article:
The two strongest succession candidates were Sidney Rigdon, the senior member of the First Presidency, and Brigham Young, senior member of the Quorum of the Twelve. Most of the Saints voted for Young,

Wikipedia footnotes:

• Bushman (2005) , pp. 556–57.

FAIR's analysis:

From the Wikipedia article:
who led his faction to the Utah Territory and incorporated The Church of Jesus Christ of Latter-day Saints, whose membership surpassed 13 million members in 2007.

Wikipedia footnotes:

• Desert News "Addressing the New Mission Presidents Seminar on June 24, President Hinckley announced that LDS Church membership had reached 13 million." See also: Watson, F. Michael, (2008), Statistical Report, 2007 http://www.lds.org off-site Total Membership: 13,193,999

FAIR's analysis:

From the Wikipedia article:
Rigdon's followers are known as Rigdonites.

Wikipedia footnotes:

• Bushman (2005) , pp. 557. The largest existing Rigdonitechurch is the Church of Jesus Christ (Bickertonite).

FAIR's analysis:

From the Wikipedia article:
Most of Smith's family and several Book of Mormon witnesses temporarily followed James J. Strang,

Wikipedia footnotes:

• Quinn (1994) , p. 211; Bushman (2005) , p. 556 (Strang followed Smith's example of producing revelations with a seer stone, saying an angel had ordained him, translating scripture from buried plates, having himself crowned as theocratic king, and practicing polygamy). Strang's current followers consist of the tiny Church of Jesus Christ of Latter Day Saints (Strangite).

FAIR's analysis:

From the Wikipedia article:
who based his claim on a forged letter of appointment,

Wikipedia footnotes:

• Quinn (1994) , p. 210; Bushman (2005) , p. 555.

FAIR's analysis:

From the Wikipedia article:
and withdrew from religion until 1860, when she affiliated with what became the Reorganized Church of Jesus Christ of Latter Day Saints (now but Strang's following largely dissipated after his assassination in 1856.

Wikipedia footnotes:

• Quinn (1994) , p. 211; Bushman (2005) , p. 556 (Strang followed Smith's example of producing revelations with a seer stone, saying an angel had ordained him, translating scripture from buried plates, having himself crowned as theocratic king, and practicing polygamy).

FAIR's analysis:

From the Wikipedia article:
Other Saints followed Lyman Wight

Wikipedia footnotes:

• Quinn (1994) , pp. 198–203.

FAIR's analysis:

From the Wikipedia article:
and Alpheus Cutler.

Wikipedia footnotes:

• Quinn (1994) , pp. 203–09.

FAIR's analysis:

From the Wikipedia article:
Many members of these smaller groups, including most of Smith's family, eventually coalesced in 1860 under the leadership of Joseph Smith III and formed what is now known as the Community of Christ, which now has about 250,000 members. Template:As of, adherents of the denominations originating from Joseph Smith's teachings number approximately 14 million.

Wikipedia footnotes:

FAIR's analysis:

Family and descendants

From the Wikipedia article:
Smith legally wed Emma Hale Smith in 1826. She gave birth to seven children, the first three of whom (a boy Alvin in 1828 and twins Thaddeus and Louisa on 30 April 1831) died shortly after birth. When the twins died, the Smiths adopted twins, Julia and Joseph,

Wikipedia footnotes:

• Brodie (1971) , pp. 110–11.

FAIR's analysis:

From the Wikipedia article:
whose mother had recently died in childbirth. (Joseph died of measles in 1832.)

Wikipedia footnotes:

• The adopted twins were born of Julia Clapp Murdock and John Murdock

FAIR's analysis:

From the Wikipedia article:
Joseph and Emma Smith had four sons who lived to maturity: Joseph Smith III (November 6, 1832), Frederick Granger Williams Smith (June 29, 1836), Alexander Hale Smith (June 2, 1838), and David Hyrum Smith (November 17, 1844, born after Joseph's death). Template:As of, DNA testing has provided no evidence that Smith fathered any children from women other than Emma.

Wikipedia footnotes:

• Research focuses on Smith family, Deseret News (2005-05-28); DNA tests rule out 2 as Smith descendants: Scientific advances prove no genetic link, Deseret News (2007-11-10); name=Perego>Perego, Ugo A., Reconstructing the Y-Chromosome of Joseph Smith, Jr.: Genealogical Applications off-site Although Bushman suggested that Smith had married twenty-seven other women, there is no DNA evidence that Smith fathered any children by any woman other than Emma. Bushman, 493; Compton, 4–7; Remini, 153-54; Brodie, "The Plural Wives of Joseph Smith," Appendix C in No Man Knows My History, 2nd ed. (New York: Knopf, 1971), 457–88. Remini, 153. Brodie guessed that there might have been as many as 48 plural wives, but succeeding scholars have considered her numbers exaggerated. Remini said that the true number might have been as high as eighty-four, although many of these might have been "simply sacred sealings for eternity." Remini, 153. Smith's biography in the Encyclopedia of Mormonism, 3: 1337, says that Smith took at least twenty-eight plural wives. On her deathbed, Emma Smith denied that her husband had ever practiced polygamy.Church History, 3: 355–356.

FAIR's analysis:

From the Wikipedia article:
Throughout her life and on her deathbed, Emma Smith frequently denied that her husband had ever taken additional wives. Emma claimed that the very first time she ever became aware of a polygamy revelation being attributed to Joseph by Mormons was when she read about it in Orson Pratt's booklet The Seer in 1853.

Wikipedia footnotes:

• Saints' Herald 65:1044–1045

FAIR's analysis:

From the Wikipedia article:
Emma campaigned publicly against polygamy and also authorized and was the main signatory of a petition in Summer 1842, with a thousand female signatures, denying that Joseph was connected with polygamy,

Wikipedia footnotes:

• Times and Seasons 3 [August 1, 1842]: 869

FAIR's analysis:

From the Wikipedia article:
and as president of the Ladies' Relief Society, Emma authorized publishing a certificate in October 1842 denouncing polygamy and denying her husband as its creator or participant.

Wikipedia footnotes:

• Times and Seasons 3 [October 1, 1842]: 940. In March 1844, Emma said, "we raise our voices and hands against John C. Bennett's 'spiritual wife system', as a scheme of profligates to seduce women; and they that harp upon it, wish to make it popular for the convenience of their own cupidity; wherefore, while the marriage bed, undefiled is honorable, let polygamy, bigamy, fornication, adultery, and prostitution, be frowned out of the hearts of honest men to drop in the gulf of fallen nature". The document The Voice of Innocence from Nauvoo. signed by Emma Smith as President of the Ladies' Relief Society, was published within the article Virtue Will Triumph, Nauvoo Neighbor, March 20, 1844 (LDS History of the Church 6:236, 241) including on her deathbed where she stated "No such thing as polygamy, or spiritual wifery, was taught, publicly or privately, before my husband's death, that I have now, or ever had any knowledge of...He had no other wife but me; nor did he to my knowledge ever have". Church History3: 355–356

FAIR's analysis:

From the Wikipedia article:
Even when her sons Joseph III and Alexander presented her with specific written questions about polygamy, she continued to deny that their father had been a polygamist.

Wikipedia footnotes:

• Van Wagoner (1992) , pp. 113–115 As Fawn Brodie has written, this denial was "her revenge and solace for all her heartache and humiliation." (Brodie, 399) "This was her slap at all the sly young girls in the Mansion House who had looked first so worshipfully and then so knowingly at Joseph. She had given them the lie. Whatever formal ceremony he might have gone through, Joseph had never acknowledged one of them before the world." Newell and Avery wrote of "the paradox of Emma's position," quoting her friend and lawyer Judge George Edmunds who stated "that's just the hell of it! I can't account for it or reconcile her statements." Newell (Avery) , p. 308

FAIR's analysis:

From the Wikipedia article:
After Smith's death, Emma Smith quickly became alienated from Brigham Young and the church leadership, largely over property matters as it was difficult to disentangle Smith's personal property from that of the church.

Wikipedia footnotes:

• Bushman (2005), 554. Brodie says that she "came to fear and despise" Brigham Young. Brodie, 399.

FAIR's analysis:

From the Wikipedia article:
Her strong opposition to plural marriage "made her doubly troublesome."

Wikipedia footnotes:

• Bushman (2005), 554.

FAIR's analysis:

From the Wikipedia article:
When most Latter Day Saints moved west, she stayed in Nauvoo, married a non-Mormon,

Wikipedia footnotes:

• Bushman (2005), 554–55. Emma Smith married Major Lewis Bidamon, an "enterprising man who made good use of Emma's property." Although Bidamon sired an illegitimate child when he was 62 (whom Emma reared), "the couple showed genuine affection for each." Bushman (2205), 555.

FAIR's analysis:

From the Wikipedia article:
and withdrew from religion until 1860, when she affiliated with what became the Reorganized Church of Jesus Christ of Latter Day Saints (now known as Community of Christ), which was first headed by her son, Joseph Smith III. Emma never denied Joseph's prophetic gift or her belief in the Book of Mormon.

Wikipedia footnotes:

FAIR's analysis:

References

Wikipedia references for "Joseph Smith, Jr."

• Abanes, Richard, (2003), One Nation Under Gods: A History of the Mormon Church Thunder's Mouth Press
• Allen, James B., The Significance of Joseph Smith's "First Vision" in Mormon Thought off-site .
• (1992), The Mormon Experience University of Illinois Press .
• (1980), The Lion and the Lady: Brigham Young and Emma Smith off-site .
• Bergera, Gary James (editor) (1989), Line Upon Line: Essays on Mormon Doctrine Signature Books .
• Bloom, Harold, (1992), The American Religion: The Emergence of the Post-Christian Nation Simon & Schuster .
• Booth, Ezra, Mormonism—Nos. VIII–IX (Letters to the editor) off-site .
• Brodie, Fawn M., (1971), No Man Knows My History: The Life of Joseph Smith Knopf .
• Brooke, , (1994), The Refiner's Fire: The Making of Mormon Cosmology, 1644–1844 Cambridge University Press .
• Bushman, Richard Lyman, (2005), Joseph Smith: Rough Stone Rolling , New York: Knopf .
• Clark, John A., (1842), Gleanings by the Way , Philadelphia: W.J. & J.K Simmon off-site .
• Compton, Todd, (1997), In Sacred Loneliness: The Plural Wives of Joseph Smith Signature Books .
• Foster, Lawrence, (1981), Religion and Sexuality: The Shakers, the Mormons, and the Oneida Community , New York: Oxford University Press .
• Harris, Martin, (1859), Mormonism—No. II off-site .
• Hill, Donna, (1977), Joseph Smith: The first Mormon , Garden City, New York: Doubleday & Co. .
• Hill, Marvin S., (1976), Joseph Smith and the 1826 Trial: New Evidence and New Difficulties off-site .
• Hill, Marvin S., (1989), Quest for Refuge: The Mormon Flight from American Pluralism Signature Books off-site .
• Howe, Eber Dudley, (1834), Mormonism Unvailed: Or, A Faithful Account of that Singular Imposition and Delusion, from its Rise to the Present Time , Painesville, Ohio: Telegraph Press off-site .
• Hullinger, Robert N., (1992), Joseph Smith's Response to Skepticism Signature Books off-site .
• Jessee, Dean, (1976), 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 .
• Larson, Stan, (1978), The King Follett Discourse: A Newly Amalgamated Text off-site .
• Mormon History off-site .
• Mack, Solomon, (1811), A Narraitve [sic] of the Life of Solomon Mack Windsor: Solomon Mack off-site .
• (1994), Inventing Mormonism Signature Books .
• Marquardt, H. Michael, (1999), The Joseph Smith Revelations: Text and Commentary Signature Books .
• Marquardt, H. Michael, (2005), The Rise of Mormonism: 1816–1844 Xulon Press .
• Matzko, John, (2007), The Encounter of the Young Joseph Smith with Presbyterianism off-site .
• Morgan, Dale, Walker, John Phillip (editor) (1986), Dale Morgan on Early Mormonism: Correspondence and a New History Signature Books off-site .
• (2008), Joseph Smith Jr.: reappraisals after two centuries Oxford University Press .
• Newell, Linda King, (1994), Mormon Enigma: Emma Hale Smith University of Illinois Press .
• (1999), Mormon America: The Power and the Promise HarperSanFrancisco .
• Persuitte, David, (2000), Joseph Smith and the origins of the Book of Mormon McFarland & Co. .
• Phelps, W.W. (editor) (1833), A Book of Commandments, for the Government of the Church of Christ , Zion: William Wines Phelps & Co. off-site .
• Prince, Gregory A, (1995), Power From On High: The Development of Mormon Priesthood Signature Books .
• Quinn, D. Michael, (1994), The Mormon Hierarchy: Origins of Power Signature Books .
• Quinn, D. Michael, (1998), Early Mormonism and the Magic World View Signature Books .
• Remini, , (2002), Joseph Smith: A Penguin Life Penguin Group .
• Roberts, B. H. (editor) (1902), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
• Roberts, B. H. (editor) (1904), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
• 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) (1909), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
• Shipps, Jan, (1985), Mormonism: The Story of a New Religious Tradition University of Illinois Press .
• Smith, George D., (1994), Nauvoo Roots of Mormon Polygamy, 1841–46: A Preliminary Demographic Report off-site .
• Smith, George D, (2008), Nauvoo Polygamy: "...but we called it celestial marriage" Signature Books .
• Smith, Joseph, Jr., (1830), The Book of Mormon: An Account Written by the Hand of Mormon, Upon Plates Taken from the Plates of Nephi , Palmyra, New York: E. B. Grandin off-site . See Book of Mormon.
• Smith, Joseph, Jr., Jessee, Dean C (editor) (1832), Personal Writings of Joseph Smith , Salt Lake City: Deseret Book .
• Jessee, Dean C (editor) (1839–1843), Personal Writings of Joseph Smith Deseret Book .
• (1835), Doctrine and Covenants of the Church of the Latter Day Saints: Carefully Selected from the Revelations of God , Kirtland, Ohio: F. G. Williams & Co off-site . See Doctrine and Covenants.
• Smith, Joseph, Jr., Church History [Wentworth Letter] off-site . See Wentworth letter.
• Smith, Lucy Mack, (1853), Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations , Liverpool: S.W. Richards off-site . See The History of Joseph Smith by His Mother
• Tucker, Pomeroy, (1867), Origin, Rise and Progress of Mormonism , New York: D. Appleton off-site .
• Turner, Orsamus, (1852), History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve , Rochester, New York: William Alling off-site .
• Joseph Smith: The Gift of Seeing off-site .
• Van Wagoner, Richard S., (1992), Mormon Polygamy: A History Signature Books .
• Vogel, Dan, (1994), The Locations of Joseph Smith's Early Treasure Quests off-site .
• Vogel, Dan, (2004), Joseph Smith: The Making of a Prophet Signature Books .
• Widmer, Kurt, (2000), Mormonism and the Nature of God: A Theological Evolution, 1830–1915 McFarland .

Further reading

FAIR Answers—back to home page

Mormonism and Wikipedia

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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.

FairMormon's analysis of LDS-related Wikipedia articles

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:

1. Update each Wikipedia passage and its associated footnotes.
2. Examine the use of sources and determine whether or not the passage accurately represents the source used.
3. Provide links to response articles within the FairMormon Answers Wiki.
4. 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.
5. 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

⍗

Wikipedia and anti-Mormon literature

Key sources	Roger Nicholson, "Mormonism and Wikipedia: The Church History That 'Anyone Can Edit'," Interpreter: A Journal of Mormon Scripture 1/8 (14 September 2012). [151–190] link
Wiki links	Mormonism and Wikipedia Martin Harris—analysis of wikipedia treatment Oliver Cowdery—analysis of wikipedia treatment First Vision—analysis of wikipedia treatment Joseph Smith—analysis of wikipedia treatment Golden plates—analysis of wikipedia treatment Three Witnesses—analysis of wikipedia treatment
Online	"Wiki Wars: In battle to define beliefs, Mormons and foes wage battle on Wikipedia", Michael De Groote, Deseret News, January 30, 2011. "Wiki Wars: In battle to define beliefs, Mormons and foes wage battle on Wikipedia", Michael De Groote, Mormon Times, January 31, 2011. "Something Wiki This Way Comes: How collaborative editing is changing the face of online LDS apologetics", R. Scott Lloyd, Church News, August 8, 2011. Something Wiki This Way Comes: How Collaborative Editing is Changing the Face of Online LDS Apologetics. A close look at the challenges and history of editing LDS topics in a Wikipedia. This is a 2011 FAIR conference presentation by Roger Nicholson, in PDF format.
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