Mormonism and Wikipedia/Golden plates/Finding

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An analysis of claims made in the Wikipedia article "Golden plates" - Finding the plates



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An analysis of claims made in the Wikipedia article "Golden plates" - Finding the plates


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 Updated 9/21/2011

Section review

Finding the plates

Response to claim: "According to Smith, he found the plates after he was directed to them by a heavenly messenger"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

According to Smith, he found the plates after he was directed to them by a heavenly messenger

Author's sources:
  1. Smith referred to the visitor as an "angel of the Lord" at least as early as 1832 Smith (1832) , p. 4, and possibly as early as 1829 (Early Mormon Documents 1:151-152). Some early accounts related by non-Mormons described this angel as a "spirit" (Hadley (1829) ; Harris (1833) , p. 253; Chase (1833) , p. 242) or a "ghost" Burnett (1831) ; see also Lewis (Lewis) , p. 1 (a later-published account using the "ghost" terminology). In 1838, however, Smith later said that the "angel" was a man who had been "dead, and raised again therefrom" Smith (1838b) , pp. 42–43.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "whom he later identified as the angel Moroni"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

whom he later identified as the angel Moroni.

Author's sources:
  1. Smith (Cowdery) , p. 180; Smith (1838b) , pp. 42–43. In distinction from his other accounts, Smith's 1838 autobiography said that the angel's name was Nephi Smith (1838a) , p. 4; nevertheless, modern historians and Latter Day Saints generally refer to the angel as Moroni.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

We would be interested to see a reference by Modern day historians or Latter-day Saints who do not refer to the angel as Moroni.

 References not included in the Wikipedia article
These facts have not been hidden; they are readily acknowledged in the History of the Church:

In the original publication of the history in the Times and Seasons at Nauvoo, this name appears as "Nephi," and the Millennial Star perpetuated the error in its republication of the History. That it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. [1]

Joseph refers to the name "Maroni" in his 1832 history, but does not specifically identify the angel by name,

for behold an angel of the Lord came and stood before me and it was by night and he called me by name and he said the Lord had forgiven me my sins and he revealed unto me that in the Town of Manchester Ontario County N.Y. there was plates of gold upon which there was engravings which was engraven by Maroni & his fathers ...

After he had finished translating the Book of Mormon, he again buried up the plates in the side of a mountain, by command of the Lord; some time after this, he was going through a piece of woods, on a by-path, when he discovered an old man dressed in ordinary grey apparel...The Lord told him that the man he saw was MORONI, with the plates, and if he had given him the five coppers, he might have got his plates again. (emphasis in original) [2]


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


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Response to claim: "According to the story, the angel first visited Smith's bedroom late at night, on September 22"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

According to the story, the angel first visited Smith's bedroom late at night, on September 22

Author's sources:
  1. September 22 was listed in a local almanac as the autumnal equinox, which has led D. Michael Quinn to argue that the date had astrological significance in Smith's worldview (Quinn (1998) , p. 144; however, this ostensible astrological significance is never mentioned by Smith or his contemporaries.

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Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

<onlyinclude>

  1. REDIRECTJoseph Smith and folk magic or the occult

Response to claim: "Oliver Cowdery initially dated the angel's visit to the "15th year of our brother J. Smith Jr's, age", Cowdery changed the statement to read the 17th year of his age"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

in 1822 or 1823.

Author's sources:
  1. Smith's first mention of the angel in later histories is an appearance on the eve of September 22, 1823 Smith (1838a) , p. 4; however, other accounts say or imply that the angel may have appeared a year earlier in 1822. Smith's first history in 1832 said the angel's first visit was on September 22, 1822, although he also said he was "seventeen years of age" Smith (1832) , p. 3, which would have made the year 1823 (he turned 17 in December 1822). In 1835, after Oliver Cowdery initially dated the angel's visit to the "15th year of our brother J. Smith Jr's, age", Cowdery changed the statement to read the 17th year of his age (16 years old, or 1822)—but he said this visit in Smith's "17th year" occurred in 1823 Cowdery (1835a) , p. 78. Smith's father is quoted by an inquirer who visited his house in 1830 as saying that the first visit by the angel took place in 1822 but that he did not learn about it until 1823 Lapham (1870) , p. 305. A Smith neighbor who said Smith told him the story in 1823 said the angel appeared "a year or two before" the death of Joseph's brother Alvin in November 1823.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event
Articles about Plural marriage
Doctrinal foundation of plural marriage
Introduction of plural marriage
Plural marriage in Utah
End of plural marriage

Did those who entered into plural marriage do so simply because Joseph Smith (or another Church leader) "told them to"?

It is clear that Joseph applied very little pressure, and the members were not inclined to simply follow him blindly. Those who sought a witness received a dramatic experience which convinced them, independent of Joseph, that plural marriage was the correct path for them to follow

Most of the members—both women and men—approached about plural marriage were extremely reluctant until their opinions were changed by what were often dramatic spiritual experiences.

James Allred

Allred was a member of the Nauvoo High Council, and heard Hyrum Smith read Joseph's revelation on plural marriage (now D&C 132). He later recalled that

he did not believe it at first, it was so contrary to his feelings, but he said he knew Joseph was a prophet of God so he made a covenant that he would not eat, drink or sleep until he knew for himself, that he had got a testimony that it was true, that he had even heard the voice of God concerning it.[3]

Howard Coray

About the 1st of July of this year [1843] my wife had a peculiar dream; and, believing that it had significance, she desired me to accompany her to bro. Hyrum SMith's for the purpose of getting him to interpret it. We went the next Sunday to see him, but, having company; he was not at liberty to say much to us; he said, however, if we would \come/ the next Sunday he would interpret the dream, but wished to see us by ourselves, when there was no other one present. Accordingly the next Sunday we went; but found as many at his house as the Sunday previous. He said to us, come again the next Sunday, and probably it will be different; but in a day or so he called at our house, and invited us to take a ride with him in his buggy. We accordingly did so. When we had got far enough out of town to converse safely, without attracting attention or being understood, he commenced rehearsing the revelation on Celestial marriage, and carefully went through with the whole of it, then reviewed it, explaining such portions of it to us as he deemed necessary. This was on the 22 of July 1843. The dream was in harmony with the Revelation, and calculated to prepare her mind for its reception: She nevered doubted the divinity of it, nor rebelled against it. & While [sic] still in the buggy, bro. Hyrum asked my wife if she was willing to be sealed to me; after a moment's thought, she answered, yes. He then asked me if I wished to be sealed. I replied in the affirmative; & After telling us that he knew by the Spirit of the Lord, that it was His will for us to be sealed, he performed the ceremony, then and there.[4]

Thomas Grover

Grover was a member of the Nauvoo High Council, and heard Hyrum Smith read Joseph's revelation on plural marriage (now D&C 132). He later recalled that

There was something took place when I was commanded by Bro Joseph to take more wives which I thought it was wisdom to communicate to you [Brigham Young]. At the time I was in the deepest trouble that I had ever been in my life. I went before the Lord in prayer and prayed that I might die as I did not wish to disobey his order to me. On a sudden there stood before me my oldest wife that I have now and the voice of the Lord said that "This is your companion for time and all Eternity." At this time I never had seen her and did not know that there was such a person on this Earth. Days & weeks passed away & I had not seen her. About the time that you came from your mission to the East she came to my home for an item of counsel the first time that I ever saw her with my natural eyes I gave the required counsel and she came again In progress of time we talked of marriage[.]
My instructions were to her to make it a matter of prayer to see whether the results would be correct or not. She came again and told me that it seemed to be the mind of the Lord that she should come into my family. When you read this you will see why I have been so tenacious over that woman.
About the time we were leaving Nauvoo and about one year after I married her I thought it wisdom to communicate the above to her mother, her sister and herself, which was the first time I had mentioned it to anybody.[5]

Zina Huntington

Zina's brother Dimick encouraged her to accept Joseph's proposal of plural marriage. However, she refused. What changed her mind? Zina recorded:

I searched the scripture & buy [by] humble prayer to my Heavenly Father I obtained a testimony for myself that God had required that order to be established in this church, I mad[e] a greater sacrifise than to give my life for I never anticipated a gain [again] to be looked uppon as an honerable woman by those I dearly loved [but] could I compremise conience lay aside the sure testimony of the spiret of God for the Glory of this world…[6]:81

Simply put, Zina "did not merely bow to Smith’s pressure; she obtained her own testimony of polygamy by scripture study…and by personal revelation."[6]:81

Benjamin Johnson

Joseph approached Benjamin Johnson for permission to marry his sisters, Delcena and Almera. If Joseph's intentions were dishonorable, this seems a foolhardy thing to do. Benjamin reports his reaction:

In almost an agony of feeling…I looked him Straight in the Face & Said: ‘Brother Joseph This is Something I did not Expect & I do not understand it—You know whether it is right. I do not. I want to do just as you tell me, and I will try. But if I [ever] should Know that you do this to Dishonor & debauch my Sister I will kill you as Shure as the Lord lives=and while his eye did not move from mine He Said with a Smile, in a soft tone ‘But Benjamin you will never know that. But you will know the principle is true and will greatly Rejoice in what it will bring to you’ "But.how I asked. Can I teach my Sister when I mYself do not understand…'But you will See & underStand it' he Said and when you open your mouth to talk to your Sister light will come to you & your mouth will be full. & your toung lose.[6]:296

Here we have a brother who wants to do the right thing, but swears by God to kill Joseph if he learns that the prophet is proceeding for false reasons. This demonstrates that Joseph was not seen as infallible by his followers—Benjamin knows that Joseph could be acting from base motives. Benjamin says that Joseph knows "whether it is right" (not "that it is right") but he does not. Benjamin proceeds on the basis of a rather fear-filled faith to speak to a sister:

I stood before her trembling, my knees shaking…Just So Soon as I found powr to open my mouth it was filled for the Light of the Lord Shone upon my understanding and the Subject that had Seemed So dark, now appeared of all Subjects pertaining to our Gospel the most lucid & plain, and So my Sister & myself were converted together.[6]:297
See also Brian Hales' discussion
Heber C. Kimball was likely the second authorized polygamist in Nauvoo. The command to practice polygamy was an enormous challenge for Heber and his wife, Vilate.
Vilate believed that the revelation was from God, but she continued to struggle emotionally with polygamy for the rest of her life. The command to practice polygamy was an enormous challenge for her and her husband, Heber.

Helen Mar Kimball

Main article: Helen Mar Kimball

Sarah Leavitt

...I thought that the Anointed of the Lord would not get more wives unless they were commanded to do so. But still I wanted a knowledge of the truth for myself. I asked my husband if he did not think we could get a revelation for ourselves on that subject. He said he did not know....[That evening] my mind was carried away from the earth and I had a view of the order of the celestial kingdom....I have seen so much wrong connected with this ordinance that had I not had it revealed to me from Him that cannot lie[,] I should have...doubted the truth of it, but there has never a doubt crossed my mind concerning the truth of it since the Lord made it known to me by a heavenly vision.[7]
My mind was carried away from the earth and I had a view of the order of the celestial kingdom. I saw that it [plural marriage] was the order there and oh, how beautiful. I was filled with love and joy that was unspeakable. I waked my husband and told him of the views I had and that the ordinance was from the Lord, but it would damn thousands. It was too sacred for fools to handle, for they would use it to gratify their lustful desires.[8]

Emily Partridge

When Joseph Smith mentioned plural marriage to Emily Partridge, her response was immediate:

‘He asked me if I wished the matter ended. I said I did…[I] shut him up so quick’ that he did not bring up the subject again for months.[6]:406

Critics are fond of portraying Joseph Smith as being driven by sexual lusts. In this case, he simply left Emily alone for months. She received her own witness in the interim, without any influence or pressure from Joseph:

she was troubled by Joseph’s teachings and later described herself as ‘struggling in deep water’ during those months: ‘I had plenty of time to think and began to wish I had listened to what he would have said and I began to be as miserable as I was before…[In] those few months I received a testimony of the words that Joseph would have said to me and their nature before they were told me and being convinced of them I received them readily.[6]:407, (italics added)

When Emily told Joseph about her decision, it is clear that Joseph merely waited patiently for months until Emily approached him:

…[Joseph] said the Lord had commanded [him] to enter into plural marriage and had given me to him and although I had got badly frightened he knew I would yet have him. So he waited till the Lord told him. My mind was now prepared and would receive the principles.[6]:408

Mary Elizabeth Rollins

When taught about plural marriage:

She replied that she would never be sealed to him until she had a direct witness from God. He told her to pray earnestly, for the angel had told him that she would have a witness." [And, indeed, this witness comes:] a Personage stood in front of the Bed looking at me. Its clothes were whiter than anything I had ever seen, I could look at its Person, but when I saw its face so bright, and more beautiful than any Earthly being could be, and those eyes pearcing me through, and through, I could not endure it… [She recounted this to Joseph,] who…predicted events that would take place in her family. ‘Every word came true. I went forward and was sealed to him.’[6]:213
Main article:Read the full story of Mary Elizabeth Rollins Lightner's response and experience

Unnamed couple from Nauvoo

We each began having revelations from Heaven night after night, saying that we must go back to the customs of the patriarchs with regard to marriage. The whole thing was so repugnant to us both that for some time we could not receive it. The revelations, however, became clearer and more emphatic, and at last my wife ventured to communicate to me what the Lord had declared to her. This led to a comparison of experiences all around, and we found the same revelation had come to many; and hence it was received and acted upon as the unmistakable will of Heaven.[9]

Lucy Walker

Of the proposal of marriage:

When [Joseph] Smith sensed resistance, as has been seen, he generally continued teaching—asking the prospective wife to pray about the principle, promising that she would receive a witness. So it happened here. ‘He said, "if you will pray sincerely for light and understanding in relation thereto, you Shall receive a testimony of the correctness of this principle."’ Lucy was horrified by polygamy and by his proposal and did not quickly gain the promised testimony. She prayed, she wrote, but not with faith. She was nearly suicidal: "tempted and tortured beyond endureance until life was not desirable. Oh that the grave would kindly receive me that I might find rest of the bosom of my dear mother.[6]:464

Joseph waited at least four months, and then told Mary that she had to decide before the next day. What was her response?

‘This aroused every drop of scotch in my veins,' [wrote Mary,]…I felt at this moment that I was called to place myself upon the altar a living Sacrafice, perhaps to brook the world in disgrace and incur the displeasure and contempt of my youthful companions; all my dreams of happiness blown to the four winds, this was too much, the thought was unbearable.’…She then told Joseph that she could not marry him unless God revealed it to her, and God had not done so yet. She wrote, ‘[I] emphatically forbid him speaking again to me on this Subject.’[6]:464-65, (italics added)

What was Joseph's response? Did he threaten? Cajole? Use his prophetic office to apply pressure?

He walked across the room, returned, and stood before me. With the most beautiful expression of countenance, he said, "God almighty bless you. You shall have a manifestation of the will of God concerning you; a testimony that you can never deny. I will tell you what it shall be. It shall be that peace and joy that you never knew."[6]:465

Lucy describes the answer she later received while alone:

My room became filled with a heavenly influence. To me it was in comparison like the brilliant sun bursting through the darkest cloud…My Soul was filled with a calm, sweet peace that I never knew. Supreme happiness took possession of my whole being. And I received a powerful and irristable testimony of the truth of the marriage covenant called ‘Celestial or plural mariage.’ Which has been like an anchor to the soul through all the trials of life. I felt that I must go out into the morning air and give vent to the Joy and grattitude that filled my Soul. As I descended the stairs, Prest. Smith opened the door below; took me by the hand and said: ‘Thank God, you have the testimony. I too, have prayed.’ He led me to a chair, placed his hands upon my head, and blessed me with Every blessing my heart could possibly desire.[6]:465

Margaret Cooper West

We were living in Nauvoo when I first heard that it was right for men to have two wives. I never thought then of their having more than two [sic]; it looked an awful thing to me, and I said I would not believe it was right, if an angel from heaven should tell me so, And again, I said that if I should hear the Almighty tell and angel to come and tell me it was right, I would not believe it. I knew very well what I thought. I thought it would only be to try my virtue, as Abraham's faith was tried, when he was told to offer his son as a sacrifice, and I thought the Lord would love me better if I refused to believe in such a heinous thing, for the Lord loves virtuous women....
I was perplexed; I did not have much to say. I felt very serious over it, and made it a matter of prayer.
On the Sunday morning following, after my husband and I were ready to go to meeting, we walked out through our gate, and he said, "Let us call in at John's (his brother's); perhaps some of them will go to meeting." As we passed through the gate, all creation was opened in vision to my view, as it seemed to me; we were as the grass of the field. I can see now how it looked as it ran off in the distance. Then I saw plurality of wives, the celestial order of marriage, open to my view, and knew it was right, and a virtuous principle, and pertaining to the everlasting Gospel of Jesus. Then I saw the authorities of the Church, and what they had suffered to establish this peculiar doctrine. It was a grand point in the Gospel, and had to be established in this generation; there was no getting around it, it had to come forth. When I saw the labors of the brethren, and their toils and sufferings, my heart was pained for them, and I loved and pitied them. I was no longer an opposer of the two-wife system. I did not speak of these things, but pondered them in my heart. I realized the beauty and glory and exaltation connected with this heavenly principle; it was grand and glorious, and I felt rapt in joy.[10]

Elizabeth and Newel K. Whitney

Wrote one biographer:

When Joseph saw that he [Newel Whitney] was doubtful concerning the righteousness of this celestial order he told him to go and enquire of the Lord concerning it, and he should receive a testimony for himself’…This is typical of the way Smith dealt with initial resistance to plurality. And as so often happened, Newel and Elizabeth received a revelation.[6]:347

Elizabeth recorded:

…We pondered upon [the doctrine of polygamy] continually, and our prayers were unceasing that the Lord would grant us some special manifestation concerning this new and strange doctrine. The Lord was very merciful to us; He revealed unto us His power and glory. We were seemingly wrapt in a heavenly vision, a halo of light encircled us, and we were convinced in our own minds that God heard and approved our prayers…Our hearts were comforted and our faith made so perfect that we were willing to give our eldest daughter [Sarah Ann Whitney], then only seventeen years of age, to Joseph, in the holy order of plural marriage…laying aside all our traditions and former notions in regard to marriage, we gave her with our mutual consent.[6]:347

Phoebe Carter Woodruff

The first wife of future Church President Wilford Woodruff, Pheobe reported:

When the principles of polygamy was first taught I thought it the most wicked thing I ever heard of; consequently I supp opposed it to the best of my ability, until I became sick and wretched. As soon, however, as I became convinced that it originated as a revelation from God through Joseph, and knowing him to be a prophet, I wrestled with my Heavenly Father in fervent prayers--, to be guided aright at that all important moment of my life. The answer came. Peace was given to my mind. I knew it was the will of God and from that time to the present I have sought to faithfully honor the patriarchal law. Of Joseph, my testimony is that he was one of the greatest prophets the Lord ever called; that he lived for the redemption of mankind, and died a martyr for the truth.[11]

Brigham Young

Main article: Brigham Young and polygamy
See also Brian Hales' discussion
A common question regarding the men and women who entered into plural marriages during Joseph Smith’s lifetime is "Why did they do it?" Many authors have suggested that the Latter-day Saints were merely duped by a charismatic, self-proclaimed prophet. It might be argued, however, that this simplistic answer is insufficient, if not completely inaccurate.
Of all the polygamous marriage proposals made in Nauvoo during Joseph Smith’s lifetime, Brigham Young’s to Martha Brotherton is the only one that was recorded and published soon after it occurred.
Many are quick to declare that Joseph's polygamy sprang from religious extremism and/or sexual desire. This article explores the difficulties that Joseph had with plural marriage, and evidence for what truly motivated his acts.

Heber and Vilate Kimball

How did Heber and Vilate Kimball receive a divine manifestation regarding plural marriage?

Helen Mar Kimball wrote of her mother, Vilate Kimball: "the vision of her mind was opened, and she saw the principle of Celestial Marriage illustrated in all its beauty and glory"

Helen Mar Kimball wrote of her parents:

My mother had noticed a change in his [Heber's] looks and appearance [since the command to practice plural marriage], and when she enquired the cause, he tried to evade her question, saying it was only her imagination, or that he was not feeling well, etc. But it so worked upon his mind that his anxious and haggard looks betrayed him daily and hourly, and finally his misery became so unbearable that it was impossible to control his feelings. He became sick in body, but his mental wretchedness was too great to allow of his retiring at night, and instead of going to bed he would walk the floor; and the agony of his mind was so terrible that he would wring his hands and weep, beseeching the Lord with his whole soul to be merciful and reveal to his wife the cause of his great sorrow, for he himself could not break his vow of secrecy. His anguish and my mother's, were indescribable and when unable to endure it longer, she retired to her room, where with a broken and contrite heart, she poured out her grief to [God]. . . .

My father's heart was raised at the same time in supplication, and while pleading as one would plead for life, the vision of her mind was opened, and she saw the principle of Celestial Marriage illustrated in all its beauty and glory, together with the great exaltation and honor it would confer upon her in that immortal and celestial sphere if she would but accept it and stand in her place by her husband's side. She was also shown the woman he had taken to wife, and contemplated with joy the vast and boundless love and union which this order would bring about, as well as the increase of kingdoms, power, and glory extending throughout the eternities, worlds without end.

Her soul was satisfied and filled with the Spirit of God. With a countenance beaming with joy she returned to my father, saying, "Heber, what you have kept from me the Lord has shown me."

She related the scene to me and to many others, and told me she never saw so happy a man as father was, when she described the vision and told him she was satisfied and knew that it was from God. She covenanted to stand by him and honor the principle, which covenant she faithfully kept, and though her trials were often heavy and grievous to bear, her integrity was unflinching to the end.[12]

See also:Circumstances of the marriage of the Kimball's daughter, Helen Mar, to Joseph Smith.
See also Brian Hales' discussion
A common question regarding the men and women who entered into plural marriages during Joseph Smith’s lifetime is "Why did they do it?" Many authors have suggested that the Latter-day Saints were merely duped by a charismatic, self-proclaimed prophet. It might be argued, however, that this simplistic answer is insufficient, if not completely inaccurate. It portrays the participants as caricatures rather than real people with genuine feelings. In addition, it fails to take into account the records left by the participants that describe their experiences and their reasons for embracing the practice. They may have been zealous, but they were resolute. Many related their own divine manifestations validating in their hearts that the practice was correct. Others shared their convictions that Joseph Smith was a true prophet, so his teachings should be heeded.
Heber C. Kimball was likely the second authorized polygamist in Nauvoo. The command to practice polygamy was an enormous challenge for Heber and his wife, Vilate.
Vilate believed that the revelation was from God, but she continued to struggle emotionally with polygamy for the rest of her life. The command to practice polygamy was an enormous challenge for her and her husband, Heber.

Response to claim: "Moroni told Smith that the plates could be found buried in a prominent hill near his home, later called 'Cumorah'"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Moroni told Smith that the plates could be found buried in a prominent hill near his home, later called Cumorah, a name taken from the Book of Mormon.

Author's sources:
  1. Smith (1838a) , p. 4 (identifying the hill, but not referring to it by a name); Cowdery (1835b) , p. 196 (referring to the hill as Cumorah).

FAIR's Response

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Response to claim: "Before dawn, Moroni reappeared two more times and repeated the information"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Before dawn, Moroni reappeared two more times and repeated the information.

Author's sources:
  1. Smith (1832) , p. 7; Smith (1842) , p. 707.

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Response to claim: "But the angel would not allow Smith to take the plates until he obeyed certain 'commandments'"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

But the angel would not allow Smith to take the plates until he obeyed certain "commandments".

Author's sources:
  1. Smith (1838a) , p. 6 (saying the angel told him to obey his charge concerning the plates, "otherwise I could not get them"); Clark (1842) , pp. 225–26 (the angel "told him that he must follow implicitly the divine direction, or he would draw down upon him the wrath of heaven"); Smith (1853) , p. 83 (characterizing the angel's requirements as "commandments of God", and saying Smith could receive the plates "not only until he was willing, but able" to keep those commandments).

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Response to claim: "Smith recorded some of these commandments, and contemporaries to whom he told the story said there were others"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Smith recorded some of these commandments, and contemporaries to whom he told the story said there were others, all of which are relevant to the modern debate about whether, or how closely, events of early Mormonism were related to the practice of contemporary folk magic.

Author's sources:
  1. See, e.g., Quinn (1998) .

FAIR's Response

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Response to claim: "that he have no thought of using the plates for monetary gain"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Smith's writings say that the angel required at least the following: (1) that he have no thought of using the plates for monetary gain,

Author's sources:
  1. Smith (1832) , p. 5 (saying he was commanded to "have an eye single to the glory of God"); Smith (1838a) , p. 6 (saying the angel commanded him to "have no other object in view in getting the plates but to glorify God".)

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Response to claim: "that he tell his father about the vision"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

(2) that he tell his father about the vision,

Author's sources:
  1. Smith's mother Lucy Mack Smith said he was commanded to tell his father during the third vision Smith (1853) , p. 81, but he disobeyed because he didn't think his father would believe him, and the angel appeared a fourth time to rebuke him and reiterate the commandment (82). Joseph Smith and his sister Katharine said the angel gave him the commandment in his fourth visit, but did not say whether he had received the commandment earlier that night (Smith (1838a) , p. 7; Salisbury (1895) , p. 12). Smith's father is quoted by a skeptical interviewer to say that in 1830, Smith delayed telling his father about the vision for about a year Lapham (1870) , p. 305. Smith's brother William, who was 11 at the time, said the angel commanded him to tell his entire family Smith (1883) , p. 9, although he may have been remembering Smith tell the story that night after he visited the hill, according to their mother's recollection Smith (1853) , p. 83.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "that he never show the plates to any unauthorized person"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

and (3) that he never show the plates to any unauthorized person.

Author's sources:
  1. Hadley (1829) ; Smith (1838a) , p. 6.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "Smith's contemporaries who heard the story—both sympathetic and unsympathetic—generally agreed that Smith mentioned the following additional commandments"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Smith's contemporaries who heard the story—both sympathetic and unsympathetic—generally agreed that Smith mentioned the following additional commandments: (4) that Smith take the plates and leave the site where they had been buried without looking back,

Author's sources:
  1. This commandment is described in the account of Joseph Knight, Sr., a loyal Latter Day Saint friend of Smith's Knight (1833) , p. 2, and Willard Chase, an associate of Smith's in Palmyra during the 1820s Chase (1833) , p. 242. Both Knight and Chase were treasure seekers, but while Knight remained a loyal follower until his death, Chase was a critic of Smith's by the early 1830s.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

He oncovered it and found the Book and took it out and laid [it] Down By his side and thot he would Cover the place over again thinking there might be something else here. But he was told to take the Book and go right away. And after he had Covered the place he turned round to take the Book and it was not there and he was astonished that the Book was gone. He thot he would look in the place again and see if it had not got Back again. He had heard people tell of such things. And he opened the Box and Behold the Book was there. He took hold of it to take it out again and Behold he Could not stur the Book any more then he Could the mountin. He exclaimed “why Cant I stur this Book?” And he was answered, “you cant have it now.”


Response to claim: "that the plates never directly touch the ground until safe at home in a locked chest"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

and (5) that the plates never directly touch the ground until safe at home in a locked chest.

Author's sources:
  1. There is agreement on this commandment by Smith's mother Smith (1853) , pp. 85–86 and sister Salisbury (1895) , p. 14 and by two non-Mormons (Chase (1833) , p. 242; Lapham (1870) , p. 305).

FAIR's Response

Response to claim: "Some unsympathetic listeners who heard the story from Smith or his father recalled that Smith had said the angel required him...to wear "black clothes" to the place where the plates were buried"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Some unsympathetic listeners who heard the story from Smith or his father recalled that Smith had said the angel required him (6) to wear "black clothes" to the place where the plates were buried,

Author's sources:
  1. Chase (1833) , p. 242 (an affidavit of Willard Chase, a non-Latter Day Saint treasure seeker who believed Smith wrongly appropriated his seer stone). Chase said he heard the story from Smith's father in 1827. Fayette Lapham, who traveled to Palmyra in 1830 to inquire about the Latter Day Saint movement and heard the story from Joseph Smith, Sr., said Smith was told to wear an "old-fashioned suit of clothes, of the same color as those worn by the angel", but Lapham did not specify what color of clothing the angel was wearing Lapham (1870) , p. 305.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

Response to claim: "to ride a 'black horse with a switchtail'"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

(7) to ride a "black horse with a switchtail",

Author's sources:
  1. Chase (1833) , p. 242 (affidavit of Willard Chase, relating story heard from Smith's father in 1827). A friendly but non-believing Palmyra neighbor, Lorenzo Saunders, heard the story in 1823 from Joseph Smith, Jr., and also said Smith was to required to ride a black horse to the hill Saunders (1884b) .

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

Response to claim: "to call for the plates by a certain name"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

(8) to call for the plates by a certain name,

Author's sources:
  1. Chase (1833) , p. 242 (affidavit of the skeptical Willard Chase).

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

Response to claim: "to 'give thanks to God'"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

and (9) to "give thanks to God."

Author's sources:
  1. Saunders (1893) (statement of Orson Saunders of Palmyra, who heard the story from Benjamin Saunders, who heard the story from Joseph Smith).

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "In the morning, Smith began work as usual and did not mention the visions to his father"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

In the morning, Smith began work as usual and did not mention the visions to his father

Author's sources:
  1. Smith (1838a) , p. 7

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "because, he said, he did not think his father would believe him"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

because, he said, he did not think his father would believe him.

Author's sources:
  1. Smith (1853) , p. 82; Salisbury (1895) , p. 12 (stating that Smith told the angel during the fourth visit that he was afraid his Father would not believe him).

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "Smith said he then fainted because he had been awake all night"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Smith said he then fainted because he had been awake all night, and while unconscious, the angel appeared a fourth time and chastised him for failing to tell the visions to his father.

Author's sources:
  1. Smith (1853) , p. 82; Smith (1838a) , p. 6.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "When Smith then told all to his father, he believed his son and encouraged him to obey the angel's commands"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

When Smith then told all to his father, he believed his son and encouraged him to obey the angel's commands.

Author's sources:
  1. Smith (1853) , p. 82; Smith (1838a) , p. 7. Smith's brother William, who was 11 at the time, said he also told the rest of his family that day prior to visiting the hill Smith:1883 , pp. 9–10, although he may have been remembering Smith tell the story the night after he visited the hill, according to their mother's recollection Smith (1853) , p. 83. Smith's sister Katharine said that Joseph told his father and the two oldest brothers Alvin and Hyrum the morning prior to visiting the hill, but Katharine was too young (10 years old) to understand what they were talking about Salisbury (1895) , p. 13.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "Smith then set off to visit the hill, later stating that he used his seer stone to locate the place where the plates were buried"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Smith then set off to visit the hill, later stating that he used his seer stone to locate the place where the plates were buried

Author's sources:
  1. Harris (1833) , p. 252 (statement by Henry Harris, a non-Mormon Palmyra resident); Harris (1859) , p. 163 (statement by Martin Harris, a Latter Day Saint who became one of the Three Witnesses of the Golden Plates). According to one hearer of the account, Smith used the seer stone to follow a sequence of landmarks by horse and on foot until he arrived at the place the plates were buried.Lapham (1870) , p. 305.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: Joseph "knew the place the instant that" he arrived there

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

but that he "knew the place the instant that [he] arrived there."

Author's sources:
  1. Smith (1838a) , pp. 6–7.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "Smith said he saw a large stone covering a box made of stone"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Smith said he saw a large stone covering a box made of stone (or possibly iron).

Author's sources:
  1. Most accounts, including those written by Smith, say the plates were found in a stone box (Cowdery (1835b) , p. 196; Smith (1838a) , pp. 15–16; Whitmer (1875) , calling it a "stone casket", and stating that Smith had to dig down for the box "two and a half or three feet"); according to two non-believing witnesses, however, Smith said they were buried in an iron box (Bennett (1831) , p. 7; Lewis (Lewis) , p. 1).

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "Using a stick to remove dirt from the edges of the stone cover, and prying it up with a lever"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Using a stick to remove dirt from the edges of the stone cover, and prying it up with a lever,

Author's sources:
  1. Salisbury (1895) , p. 13

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Response to claim: "Smith saw the plates inside the box, together with other artifacts"

The author(s) of Wikipedia article "Golden plates" make(s) the following claim:

Smith saw the plates inside the box, together with other artifacts.

Author's sources:
  1. Smith (1838a) , pp. 15–16. According to various accounts, these artifacts may have included a breastplate (Cowdery (1835b) , p. 196; Smith (1838a) , p. 16; Salisbury (1895) , p. 13, saying it was the "breast-plate of Laban"), a set of large spectacles made of seer stones (Chase (1833) , p. 243; Smith (1838a) , p. 16; Salisbury (1895) , p. 13), the Liahona, the sword of Laban (Lapham (1870) , pp. 306, 308; Salisbury (1895) , p. 13), the brass plates of Laban Salisbury (1895) , p. 13, the vessel in which the gold was melted, a rolling machine for gold plates, and three balls of gold as large as a fist Harris (1833) , p. 253.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

  •  Violates Wikipedia: Citing sources off-site— There is either no citation to support the statement or the citation given is incorrect.
    Violated by COgden —Diff: off-site

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The wiki editor has used a source which does not support the claim made in the main text.
  • Harris (1833) , p. 255 The third-hand account by Abigail Harris published in Mormonism Unvailed has some obvious problems, and there is nothing to support the idea that the vessel in which the gold was melted, a rolling machine and three balls of gold were found inside the box. Instead, the source notes that Joseph saw these items by "looking through his stone." The items described, and the plates "so heavy that it would take four stout men to load them into a cart" appear to be related to the story of the plates being returned to a cave in the Hill Cumorah. Here is what the source actually states:

They said that the plates he then had in possession were but an introduction to the Gold Bible -- that all of them upon which the bible was written, were so heavy that it would take four stout men to load them into a cart -- that Joseph had also discovered by looking through his stone, the vessel in which the gold was melted from which the plates were made, and also the machine with which they were rolled; he also discovered in the bottom of the vessel three balls of gold, each as large as his fist.


Notes

  1. ↑ 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), 1:11–12, footnote 2. Volume 1 link
  2. ↑ Eber Dudley Howe, Mormonism Unvailed (Painesville, Ohio: Telegraph Press, 1834), 277.
  3. ↑ James Allred, "Statement," (15 October 1854) cited in Brian C. Hales, Joseph Smith's Polygamy Volume 2: History (Salt Lake City, Utah: Greg Kofford Books, 2013), 142–143.
  4. ↑ Howard Coray, "Autobiography, 1817–1888," holograph, 25–26, cited in Hales, Joseph Smith's Polygamy Vol. 2, 182. Hales also cites Richard Neitzel Holzapfel and Jeni Broberg Holzapfel, editors, Women of Nauvoo (Salt Lake City, Bookcraft, 1992), 96.
  5. ↑ Thomas Grover, Letter to Brigham Young (14 October 1870): 1–2 cited in Hales, Joseph Smith's Polygamy Vol. 2, 143.
  6. ↑ 6.00 6.01 6.02 6.03 6.04 6.05 6.06 6.07 6.08 6.09 6.10 6.11 6.12 6.13 Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997). ( Index of claims )NOTE: While this work is a valuable collection of many primary sources about early plural marriage, many members of FAIR reject some of what they regard as the faulty conclusions which the author draws from the data.
  7. ↑ "Autobiography of Sarah S. Leavitt, from her history," ed. Juanita Leavitt Pulsipher, June 1919, 23, Utah State historical Society Library, Salt Lake City; cited in George D. Smith, Nauvoo Polygamy, 359–360.
  8. ↑ Sarah Studevant Leavitt, "History of Sarah Studevant Leavitt," 23 as cited in Hales, Joseph Smith's Polygamy Vol. 2, 172. Hales also cites Richard N. Skousen and W. Cleon Skousen, Brother Joseph: Seer of a New Dispensation, 2:847.
  9. ↑ John C. Kimball, Christian Register, quoted in Anti-Polygamy Standard 2/6 (September 1881): 44, cited in Hales, Joseph Smith's Polygamy Vol. 2, 172.
  10. ↑ Margaret West, "Testimony of Margaret West," 35 cited in Hales, Joseph Smith's Polygamy Vol. 2, 185–186.
  11. ↑ Phebe Carter Woodruff, "Autobiographic Sketch of Phebe W. Woodruff, Salt Lake City, 1880," 3 cited in Hales, Joseph Smith's Polygamy Vol. 2, 171-172.
  12. ↑ H[elen] M[ar] Whitney, "Life Incidents" 11 (15 July 1882):26; cited in Stanley B. Kimball, "Heber C. Kimball and Family, the Nauvoo Years," Brigham Young University Studies 15 no. 4 (Summer 1975), 461–462.

References

Wikipedia references for "Golden Plates"

Further reading

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
Online
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