Criticism of Mormonism/Books/The Changing World of Mormonism/Chapter 3

Response to claims made in "Chapter 3: Changes in Revelations"


Chapter 2
A FAIR Analysis of:
Criticism of Mormonism/Books
A work by author: Jerald and Sandra Tanner
 Chapter 4

38 - "Mormon writers" have "admitted" that revelations have been modified after they have been received

The author(s) of The Changing World of Mormonism make(s) the following claim:

*According to the authors, "Mormon writers" have "admitted" that revelations have been modified after they have been received.

Author's sources: *History of the Church, vol. 1, p.173
  • John William Fitzgerald, "A Study of the Doctrine and Covenants," Master's thesis, BYU, 1940, p.329
  • Melvin J. Petersen, "A Study of the Nature of and Significance of the Changes in the Revelations as Found in a Comparison of the Book of Commandments and Subsequent Editions of the Doctrine and Covenants," Master's thesis, BYU, 1955, typed copy, p.147

FAIR's Response

Question: Have edits to the revelations been discussed in the present day?

The official Church magazine, the Ensign has published several discussions of the editing process

  • 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
  • Melvin J. Petersen, "Preparing Early Revelations for Publication," Ensign (February 1985): 14.off-site
  • Gerrit Dirkmaat, "Great and Marvelous Are the Revelations of God," Ensign (January 2013).off-site

Elder Boyd K. Packer also discussed the changes to the revelations in general conference

Elder Boyd K. Packer also discussed the changes to the revelations in general conference:

Some have alleged that these books of revelation are false, and they place in evidence changes that have occurred in the texts of these scriptures since their original publication. They cite these changes, of which there are many examples, as though they themselves were announcing revelation. As though they were the only ones that knew of them.

Of course there have been changes and corrections. Anyone who has done even limited research knows that. When properly reviewed, such corrections become a testimony for, not against, the truth of the books.

The Prophet Joseph Smith was an unschooled farm boy. To read some of his early letters in the original shows him to be somewhat unpolished in spelling and grammar and in expression.

That the revelations came through him in any form of literary refinement is nothing short of a miracle. That some perfecting should continue strengthens my respect for them.

Now, I add with emphasis that such changes have been basically minor refinements in grammar, expression, punctuation, clarification. Nothing fundamental has been altered.

Why are they not spoken of over the pulpit? Simply because by comparison they are so insignificant, and unimportant as literally to be not worth talking about. After all, they have absolutely nothing to do with whether the books are true.

After compiling some of the revelations, the ancient prophet Moroni said, “… if there be faults they be the faults of a man. But behold, we know no fault; nevertheless God knoweth all things; therefore, he that condemneth, let him be aware lest he shall be in danger of hell fire.” (Mormon 8꞉17) “And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. …” (Mormon 8꞉12) [1]

It is difficult to understand how detailing changes and discussing them in general conference constitutes "hiding the truth." Church members pay comparatively little attention to such matters, however, because the mechanism by which revelations are produced are of far less importance than the content of the revelations, and whether the revelations are true.

B.H. Roberts discussed the changes in the revelations

And, B.H. Roberts also wrote of the publication of the revelations in 1833 that they

were revised by the Prophet himself in the way of correcting errors made by the scribes and publishers; and some additional clauses were inserted to throw increased light upon the subjects treated in the revelations, and paragraphs added, to make the principles for instructions apply to officers not in the Church at the time some of the earlier revelations were given. The addition of verses 65, 66, and 67 in sec. XX of the Doctrine and Covenants is an example. [2]

Marlin K. Jensen discussed the changes to the revelations

With the advent of the Joseph Smith papers project, Church Historian Elder Marlin K. Jensen wrote an extensive article about changes and their rationale:

  • Marlin K. Jensen, "The Joseph Smith Papers: The Manuscript Revelation Books," Ensign (July 2009): 46–51. off-site

The claim that the changes have been hidden simply cannot be sustained.


39

Claim
  • According to the authors, "Mormon apostle" John A. Widtsoe said that the revelations "have remained unchanged. There has been no tampering with God's word," and that Joseph Fielding Smith, the "tenth president," said that there was no need for "there was no need for eliminating, changing, or adjusting any part to make it fit; but each new revelation on doctrine and priesthood fitted in its place perfectly to complete the whole structure, as it had been prepared by the Master Builder"

Author's source(s)
  • John A. Widtsoe, Joseph Smith—Seeker After Truth, p.119
  • Joseph Fielding Smith, Doctrines of Salvation 1:170.
Response

41-42

Claim
  • David Whitmer said that the revelations in the Book of Commandments were printed correctly and didn't need to be modified later.

Author's source(s)
  • An Address to All Believers in Christ p. 56.
Response

42

Claim
  • David Whitmer objected to changing the revelations.

Author's source(s)
  • Saints' Herald, Feb. 5, 1887
Response

43

Claim
  • D&C 68 was changed from its original printing in the Evening and Morning Star.

Author's source(s)
  • The Evening and the Morning Star, October 1832
  • Doctrine and Covenants—Sec. 68
Response
  •  Author(s) impose(s) own fundamentalism on the Saints
  • Anyone interested in all the textual variants for all sections of the Doctrine and Covenants can see a BYU PhD thesis: Robert J. Woodford, The Historical Development of the Doctrine and Covenants, Ph.D. dissertation (3 volumes), Brigham Young University, 1974. (CD-ROM version from BYU Studies.) (Hard copy available from UMI Dissertation Express; order number 8027231.)
  • Note that BYU Studies allows the purchase of a digital version. The Tanners wish to make this appear to be something hidden. The thesis was written half a decade before their volume.

45

Claim
  • It is claimed that Joseph Smith was not supposed to do any translating beyond the Book of Mormon, as shown in Book of Commandments 4:2, which was changed in D&C 5:4.

Author's source(s)
Response

47

Claim
  • Joseph Smith claimed to have translated a parchment written by the Apostle John. According to the authors, LDS writers cannot explain why this revelation was changed.

Author's source(s)
  • Book of Commandments 6; DC 7
Response

52

Claim
  • The name "Urim and Thummim" was added to the revelations later.

Author's source(s)
Response
  • "Urim and Thummim" was a biblical term which members adopted for seeing or revelatory instruments. When the revelations were republished, its use had become common among the Saints.
  • The authors impose their own fundamentalist expectations on the Saints—Joseph and others made no secret that the revelations were edited, expanded, and clarified with reprintings.

59 - The United Order was simply a form of Communism

The author(s) of The Changing World of Mormonism make(s) the following claim:

The United Order was simply a form of Communism.

Author's sources: *Book of Commandments 44; DC 42꞉24-36

FAIR's Response

 Prejudicial or loaded language

Question: Was the United Order simply a form of communism?

The starting point of modern socialism was well after Joseph Smith's implementation of the United Order

Some have asserted that the United Order was simply a form of "communism." Marion G. Romney notes that, "The 'Communist Manifesto' drafted by Karl Marx and Friedrich Engels for the Communist League in 1848 is generally regarded as the starting point of modern socialism."[3] However, Joseph Smith's implementation of the United Order predated Marx and Engels, so it would be impossible for him to have drawn upon their ideas.

There are some similarities, but also some important differences between the United Order and Marxist Communism

Similarities between communism and the United Order:

  • Both the United Order and communism deal with production and distribution of goods.
  • Both the United Order and communism aim to promote the well-being of men by eliminating their economic inequalities.
  • Both the United Order and communism envision the elimination of the selfish motives in our private capitalistic industrial system.

Differences between the United Order and Marxist Communism include:

  • The United Order is based upon "belief in God and acceptance of him as Lord of the earth and the author of the United Order," while socialism is wholly materialistic, and "is founded in the wisdom of men and not of God." [3]
  • The United Order is "implemented by the voluntary free-will actions of men, evidenced by a consecration of all their property to the Church of God," while "socialism is implemented by external force, the power of the state." [3]
  • The United Order is based upon the principle that "that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property" (D&C 134:2), while communism requires that the government control all property.

Elder Marion G. Romney summarized this as: "Socialism takes: United Order gives. That is the spirit of socialism: We're going to take. The spirit of the United Order is: We're going to give." [3]

What happened if one did not choose to participate in the United Order?

Elder Marion G. Romney notes,

One time the Prophet Joseph Smith asked a question by the brethren about the inventories they were taking. His answer was to the effect, "You don't need to be concerned about the inventories. Unless a man is willing to consecrate everything he has, he doesn't come into the United Order." (Documentary History of the Church, Vol. 7, pp. 412-13.) [3]


59

Claim
  • The United Order was claimed to have actually been Sidney Rigdon's idea.

Author's source(s)
Response
  • The authors need to produce actual evidence. Did Sidney ever claim it was his idea, even when estranged from Joseph?

62

Claim
  • The authors claim that "thousands of words which were added, deleted or changed in the revelations," including a section on marriage that was removed from the D&C.

Author's source(s)
  • 1835 edition of the Doctrine and Covenants
Response

62

Claim
  • The Lectures on Faith were removed from the D&C.

Author's source(s)
  • 1835 edition of the Doctrine and Covenants
Response

62

Claim
  • It is claimed that few LDS writers will "admit" to changes made in the D&C.

Author's source(s)
  • Authors' opinion.
Response

63

Claim
The name "Michael" was deleted from Joseph Smith's vision of the Celestial Kingdom because Adam is Michael.

Author's source(s)

  • Joseph Smith's Diary, January 21, 1836, p.136; original in LDS historical department (reference with Michael)
  • Deseret News, Church Section, April 3, 1976 (reference without Michael)

Response

heads, and attend to all duties that pertain to that office. I then took the seat, and father annoint[ed] my head, and sealed upon me the blessings, of Moses, to lead Israel in the latter days, even as moses led him in days of old, also the blessings of Abraham Isaac and Jacob. all of the presidency laid their hands upon me and pronounced upon my head many prophesies, and blessings, many of which I shall not notice at this time, but as Paul said, so say I, let us come to vissions and revelations, The heavens were opened upon us and I beheld the celestial Kingdom of God, and the glory thereof, whether in the body or out I cannot tell, I saw the transcendant beauty of the gate that enters, through which the heirs of that Kingdom will enter, which was like unto circling flames of fire, also the blasing throne of God, whereon was seated the Father and the Son, I saw the beautiful streets of that Kingdom, which had the appearance of being paved with gold I saw father Adam, and Abraham and Michael and my father and mother, my brother Alvin that has long since slept, and marvled how it was that he had obtained this an inheritance in that Kingdom, seeing that he had departed this life, before the Lord had set his hand to gather Israel the second time and had not been baptised for the remission of sins Thus said came the voice of the Lord unto me saying all who have



Notes

  1. ↑ 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.
  2. ↑ 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), 1:173, note. note Volume 1 link
  3. ↑ 3.0 3.1 3.2 3.3 3.4 Marion G. Romney, "Socialism and the United Order Compared," Conference Report, April 1966.
Retrieved from "http://104.237.154.152/answers/index.php?title=Criticism_of_Mormonism/Books/The_Changing_World_of_Mormonism/Chapter_3&oldid=128230"