Criticism of Mormonism/Books/An Insider's View of Mormon Origins/Chapter 4

Response to claims made in "Chapter 4: Evangelical Protestantism in the Book of Mormon"


Claims made in "Chapter 3: The Bible in the Book of Mormon"
A work by author: Grant Palmer
 Claims made in "Chapter 5: Moroni and 'The Golden Pot'"

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Response to claim: 95-96, n1-2 - The author claims that elements from Joseph Smith's own life form the basis for a portion of the Book of Mormon

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The author claims that elements from Joseph Smith's own life form the basis for a portion of the Book of Mormon.

Author's sources:
  • Alexander Campbell, Delusions: An Analysis of the Book of Mormon, 19.
  • Jason Whitman, "The Book of Mormon," The Unitarian, 1 Jan. 1834,44,47-49.

FAIR's Response

Question: What authorship theories are proposed by non-believers to account for the authorship of the Book of Mormon?

There are a wide variety of theories proposed to account for the Book of Mormon, none of which provide any concrete proof

Non-believers produce a variety of theories to explain the existence of the Book of Mormon. A number of different authorship theories have been proposed since the book was first published in 1830. One critic of the Church even goes so far as to suggest that the Church encourages challenging the authorship of the Book of Mormon.

Ever since it was first published in 1830, numerous secular and non-secular theories have been proposed to account for the existence of the Book of Mormon. Initially, it was assumed that the book was the product of Joseph Smith’s own creative mind—a book not worthy of attention since it could not possibly contain anything of value. As critics began to actually read the book however, it became apparent that the depth and complexity of the writing did not fit well with the proposal that Joseph Smith, Jr. as the book’s sole author. This gave rise to the theory that Joseph Smith had an educated accomplice in his effort to create the book. The accomplices most often proposed are typically Sidney Rigdon and Oliver Cowdery.

Some secular authorship theories also postulate that Joseph Smith plagiarized sources that may have been available to him during the time that he was producing the Book of Mormon. The most commonly referenced potential sources include an unpublished manuscript by Solomon Spalding, a published work called View of the Hebrews, and the King James Bible.

Had anyone other than Joseph Smith "authored" the Book of Mormon, it surely would have come out by now: the person that is able to move millions can make millions. Breaking this story to the world would truly be the religious story of the century. The fact that no one has come forward is due simply to the fact that there is no one else: any other explanation, besides that given by Joseph Smith simply doesn't hold any water. Anyone who has read the Book of Mormon knows that if Joseph Smith or anyone else had written the Book of Mormon 'from whole cloth' would be infinitely more miraculous than the account given by Joseph Smith.

Authorship theory categories

Non-secular authorship theories (those involving some sort of “spiritual” element) usually fall into one of the following categories:

  • Joseph Smith’s own story that he received the plates from an angel and translated them by “the power of God,” but that the work thus produced is simply inspirational fiction.
  • Joseph Smith created the book through “non-divine” (i.e., satanic) inspiration.
  • Joseph Smith wrote the book without any knowledge of what he was writing through a process called “automatic” or “spirit” writing. Closely related to this theory is that Joseph wrote the book during fits of Epilepsy.

Book of Mormon secular authorship theories usually fall into one of the following categories:

  • Joseph Smith wrote the book on his own, without assistance and with full knowledge that he was writing a work of fiction. It is sometimes postulated that Joseph wrote the book by drawing upon his own life’s experiences.
  • Joseph Smith wrote the book on his own by plagiarizing works that were available to him. Examples of this are the Spalding manuscript theory, the View of the Hebrews theory, and The Golden Pot theory.
  • An associate of Joseph Smith (Sidney Rigdon or Oliver Cowdery) wrote the book, either alone or in a group, and then allowed Joseph to take the credit.
  • Some combination of theories involving associates and plagiarism together. An example of this is the Spalding-Rigdon theory.

Critics of the Book of Mormon do not agree on a prevailing theory

The critics themselves have never come to an agreement on which theory holds the most promise. For example, Fawn Brodie discounted the Spalding-Rigdon theory in favor of the View of the Hebrews theory. Various authorship theories have fallen into or out of favor as new evidence has come to light. The Spalding-Rigdon theory, first introduced by E. D. Howe in his anti-Mormon book Mormonism Unvailed, was quite popular until the later discovery of a Spalding manuscript which bore little resemblance to the Book of Mormon narrative. The View of the Hebrews theory became popular with the publishing of B. H. Roberts’ critical examination of the Book of Mormon titled Studies of the Book of Mormon. The best argument against View of the Hebrews being the source for the Book of Mormon is the text of View of the Hebrews itself. Because the book was not widely available for many years, Brigham Young University re-published it in order to make it available to those who wished to make this comparison for themselves.

All new theories that are proposed tend to combine elements of various older theories in an ever evolving attempt to pin down, in secular terms, the precise origin of the Book of Mormon.


Response to claim: 96 - The author believes that one would not expect to find "camp meeting" elements among ancient Americans

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The author believes that one would not expect to find "camp meeting" elements among ancient Americans.

Author's sources: Author’s opinion.

FAIR's Response

Question: Why would "camp meeting" elements appear in the story of King Benjamin's temple speech in the Book of Mormon?

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Book of Mormon Central, KnoWhy #79: Why Is The Theme Of Kingship So Prominent In King Benjamin's Speech? (Video)

The same elements that the critics consider 19th century attributes in the Book of Mormon are also evidences of ancient Israelite origin

Terryl Givens notes,

[A]lthough the content of the Alma conversion story suggests to some the influence of contemporary conditions, the account as narrated in the Book of Mormon exhibits a complex structure of inverted parallelism or chiasmus that has been persuasively connected to ancient Old World forms....The same story, in other words, is invoked as telling evidence of both nineteenth-century composition and authentically ancient origins. [Blake] Ostler sees an example of such divergent readings in King Benjamin's great temple speech (Mos 2-6), that incorporates elements common to Methodist camp meetings, but at least as convincing are more than a dozen formal elements of Israelite covenant renewal festivals contained in the speech.[1]


Response to claim: 97, n6 - King Benjamin's farewell speech parallels that of Methodist leader Bishop M'Kendree

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

King Benjamin's farewell speech parallels that of Methodist leader Bishop M'Kendree.

Author's sources:
  • Rev. Z. Paddock, Memoir of Rev. Benjamin G. Paddock ,177-81
  • "Genesee Conference," Methodist Magazine 9 (Aug. 1826): 313
  • George Peck, Early Methodism within the Bounds of the Old Genesee Conference from 1788 to 1828, 509.
  • Mosiah 2꞉1
  • Mosiah 5-7
  • Mosiah 28-30

FAIR's Response

Question: Was Bishop M'Kendree, a Methodist revivalist preacher, the model for King Benjamin in the Book of Mormon?

The parallels between the Methodist camp meeting at which M'Kendree appeared and King Benjamin's speech are general, sometimes manufactured, and likely coincidental

It is claimed by some who believe that Joseph Smith fabricated the Book of Mormon on his own, that Bishop M'Kendree—a Methodist revivalist preacher in Joseph Smith's era—was the model for "King Benjamin" in the Book of Mormon. An account by from Benjamin Paddock is usually cited in support of this claim. M'Kendree appeared at a Methodist camp meeting that was held one mile from Palmyra, New York, on 7 June 1826.

The parallels between the Methodist camp meeting and King Benjamin's speech are general, sometimes manufactured, and likely coincidental.

  • There is no evidence that Joseph Smith was even in the area in which the conference occurred.
  • The critics confuse and combine different events and do not accurately report those events.
  • The critics misreport the events in ways that seem calculated to make them seem more like the Book of Mormon than they were.
  • The matter for which the conference was talked about had nothing to do with the matter which the critics try to make the source for the Book of Mormon.

As with many of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument is not as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.

Historical background of the Methodist Camp meeting and M'Kendree's participation in it

Here is the historical background from Palmer:

Protestant concepts appear to abound in his discourses and experiences. For example, a Methodist camp meeting was held one mile from Palmyra, New York, on 7 June 1826 - a pivotal time in Joseph's life. Preparations for a camp meeting included leasing and consecrating the ground. Thus the "ground within the circle of the tents is considered sacred to the worship of God, and is our chapel." The Methodists referred to these "consecrated grounds" as their "House of God" or temple. The Palmyra camp meeting reportedly attracted over 10,000 people. Families came from all parts of the 100-mile conference district and pitched their tents facing the raised "stand" where the preachers were seated, including one named Benjamin G. Paddock (fig. 20). This large crowd heard the "valedictory" or farewell speech of their beloved "Bishop M'Kendree [who] made his appearance among us for the last time." He was the Methodist leader who "had presided" over the area for many years. The people had such reverence for this "sainted" man "that all were melted, and ... awed in his presence." In his emaciated and "feeble" condition, he spoke of his love for the people and then delivered a powerful message that covered "the whole process of personal salvation." Tremendous unity prevailed among the crowd, and "nearly every unconverted person on the ground" committed oneself to Christ. At the close of the meeting, the blessings and newly appointed "Stations of the Preachers" were made for the Ontario district.[2]

We can see where he wants to put emphasis for our easy comparison. Palmer's primary source is the memoir of this Benjamin G. Paddock. This book is available on-line.

It is unlikely that Joseph would have made the trip back to Palmyra to attend this event

The material cited by Palmer is on pages 177–181. A complete copy of this text is available in the wiki here (so that readers can examine it easily in its original context). Palmer actually seems far more concerned about making his parallels than he is about accuracy. Perhaps he believed that using an obscure source would allow him to be a little loose with the details. Here are three major problems with this particular little bit of text written by Palmer:

  1. While Joseph Smith's home is in Palmyra in June of 1826, Joseph himself is boarding with his future Father-in-law Isaac Hales, in Harmony Pennsylvania in 1826. It seems unlikely that Joseph would have made the trip back to Palmyra to attend this event.
  2. Can be seen from reading the full text, there are two concurrent events: The first is a Conference (an annual Conference for this religious group, much like LDS General Conference). For that event, there is a stage set up, the leading preachers are up on the stage, and some of them speak. The second is the camp meeting, which is associated with this first event. The camp meeting was held at the same time as the Conference, but it wasn't the same thing—and as Benjamin Paddock's memoir relates, "A great camp-meeting was held in connection with it. The ground was only about a mile from the village, so that members of the Conference not immediately and specially employed could take part in its services. At that early day, and previously, meetings of the kind were not unfrequently held in the neighborhood of our Annual Conferences; but the present one was exceptionally large." In other words, there was a camp that was often set up near the conference, and those who weren't tied up with the conference itself would go and preach to the crowd at the camp-meeting. The reason why this is interesting is that the camp meeting wasn't the reason why Bishop M'Kendree was there. And there isn't any indication that Bishop M'Kendree attended the camp meeting.
  3. Palmer says that Bishop M'Kendree gives a farewell speech. The reports are conflicted. Paddock tells us (referring to the Conference) that: "He was too feeble to preside, and occupied the chair only once or twice, and then only for a few minutes at a time. Still, however, at the urgent request of Bishop Hedding and leading members of the Conference, he signed the Journals at the close of the session as one of its presiding officers. Brethren were anxious to secure at least his signature as a memorial of his visit." So, here, it isn't mentioned as a farewell speech, although he does get up once or twice it notes.

The other account comes from George Peck's 1860 book Early Methodism within the bounds of the old Genesee Conference from 1788 to 1828: or the first forty years of Wesleyan evangelism in northern Pennsylvania, central and western New York, and Canada on pages 509-510:

1826. The conference met at Palmyra, 7th of June. Bishops M'Kendree and Hedding were present.

This session of the conference is noticeable as the one in which Bishop M'Kendree made his appearance among us for the last time. He was at the first session and signed the journal. He had presided at the sessions up to the year 1816, inclusive, since which he had not paid us a visit. He came to take leave. He opened the first session, made an instructive address in the the form of an exposition upon the lesson read from the Scriptures, and finally gave us his valedictory. In the journal for Monday it is recorded that

Bishop M'Kendree delivered a very appropriate address to the members of this conference, which he supposed to be his valedictory." It did not prove to be, as he supposed, his valedictory! He appeared in the conference on the last day of the session, as the following record shows:

Bishop M'Kendree having addressed the conference on the importance of missionary exertions and Sunday schools, therefore,

Resolved, That this conference heartily concur in the sentiments expressed by the bishops, and pledge themselves to use their influence to promote the cause of missions and of Sunday schools throughout their respective circuits and stations."

So where does all of the stuff in Palmer's book come from about this farewell speech about "the whole process of personal salvation"?

So where does all of the stuff in Palmer come from about this farewell speech about "the whole process of personal salvation"? Well, that comes from Paddock's description of the camp meeting (not the conference) when on the Sabbath, five of the participants at the conference gave sermons at the camp meeting:

But the Sabbath was the great day of the feast. Beginning in the morning at eight o'clock, five sermons were preached before the services closed in the evning. Bishop Hedding and Dr. Bangs took the two appointments nearest the meridian of the day, and preached with even more than their ordinary freedom and power. At about five in the afternoon the stand was assigned to the Rev. Glezen Fillmore, then in the vigor of mature manhood, now - for he still lives, a blessing to the Church and the world - trembling on the extreme verge of time. The sermon was in his best stule - more carefully prepared and more effectively delivered than were his discourses generally. The latter part of it contemplated the whole process of personal salvation, from its incipiency to its consummation in the world of light."

So, according to the sources, it's not this Bishop M'Kendree who speaks on personal salvation, It is a Reverend Glezen Fillmore

So, it's not this Bishop M'Kendree who speaks on personal salvation, it's not even Benjamin Paddock (who it seems never addressed either the conference or the camp meeting - having only been in the ministry for two years at this point). It is a Reverend Glezen Fillmore, who wasn't feeble or old, but rather was in the prime of his life according to Paddock (he was actually 37 years old at the time), and he was preaching in Rochester in 1826 when he came to the conference.

Nowhere in either account is this man (Bishop M'Kendree) delivering a sermon on personal salvation

On top of all of this, Paddock describes an event at the conference which he calls remarkable:

The sermon was in his best style - more carefully prepared and more effectively delivered than were his discourses generally. The latter part of it contemplated the whole process of personal salvation, from its incipiency to its consummation in the world of light. Having traced the track of the believer, all along from the dawn of spiritual life till he had entered the land of Beulah, and was about to plume himself for his flight to the celestial city, the speaker paused as if struggling with irrepressible emotion, and, looking upward, exclaimed, "O God, hold thy servant together while for a moment he looks through the gates ajar into the New Jerusalem!"

To describe the effect would be quite impossible. A tide of emotion swept over the congregation that seemed to carry all before it. I was seated near Bishop Hedding, who, from fatigue, was reclining upon a bed under and a little to the rear of the stand. It had been noticed before that he was much affected by the sermon; but when the sentence given above was uttered, the tears almost literally spurted from his eyes, and his noble form shook as if under the resistless control of a galvanic battery. The Rev. Goodwin Stoddard exhorted, and invited seekers within the circle of prayer in front of the stand. Hundreds came forward; some said nearly every unconverted person on the ground. In the spring of 1828, when I was pastor in Rochester, the delegates from New England, on their way to the General Conference in Pittsburgh, called and spent the Sabbath with me. Almost the first thing they said after we met was, "Where is that brother that wanted God to hold him together while he looked into heaven a moment?" It seems that the good Bishop had reported the sermon in more circles than one, for others from the east made a similar inquiry.

This is the event for which this Conference with its camp-meeting was best remembered. So, nowhere in either account is this man (Bishop M'Kendree) delivering a sermon on personal salvation. His role in the community has been overstated by Palmer (he hasn't attended the previous seven conference between 1816 and 1826). Yes there are some similarities that can be drawn—but these are nothing but coincidental. Palmer is misrepresenting his sources to make the parallels seem much stronger (trying to make the platform stage of the conference resemble King Benjamin's tower, for example).

And, finally, this would have been more interesting if Joseph Smith had likely been present. But he probably wasn't, and what he would have heard about the conference might have been the remarkable event that Paddock refers to that was talked about for quite some time.


Response to claim: 99-100, n7 - The story of King Benjamin’s sermon is similar to a Methodist camp meeting

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The story of King Benjamin’s sermon is similar to a Methodist camp meeting.

Author's sources: Mark D. Thomas, "Revival Language in the Book of Mormon," Sunstone 8 (May-June 1983): 20.

FAIR's Response

Question: Why would "camp meeting" elements appear in the story of King Benjamin's temple speech in the Book of Mormon?

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Book of Mormon Central, KnoWhy #79: Why Is The Theme Of Kingship So Prominent In King Benjamin's Speech? (Video)

The same elements that the critics consider 19th century attributes in the Book of Mormon are also evidences of ancient Israelite origin

Terryl Givens notes,

[A]lthough the content of the Alma conversion story suggests to some the influence of contemporary conditions, the account as narrated in the Book of Mormon exhibits a complex structure of inverted parallelism or chiasmus that has been persuasively connected to ancient Old World forms....The same story, in other words, is invoked as telling evidence of both nineteenth-century composition and authentically ancient origins. [Blake] Ostler sees an example of such divergent readings in King Benjamin's great temple speech (Mos 2-6), that incorporates elements common to Methodist camp meetings, but at least as convincing are more than a dozen formal elements of Israelite covenant renewal festivals contained in the speech.[3]


Old world patterns of kingship in Mosiah 1-6

Stephen D. Ricks,

The first six chapters of Mosiah are remarkable in several ways....They also give us a picture of how Mosiah succeeded his father, Benjamin, to the Nephite throne. Many features of the ceremony that was involved reflect the traditions of ancient Israelite culture. First is the significance of the office of king. Second is the coronation ceremony for the new king. The details of this ceremony have parallels in Israel and other ancient Near Eastern societies and even in other parts of the world. Finally, the order of events reported in these chapters reflects the "treaty-covenant" pattern well known in ancient Israel and the ancient Near East. [4]

Response to claim: 110 - Joseph Smith was an “exhorter” at evening meetings

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

Joseph Smith was an “exhorter” at evening meetings.

Author's sources: Previously referenced in the chapter.

FAIR's Response

Question: Was Joseph Smith an "exhorter" at Methodist meetings?

Response to claim: 114, n32 - The Book of Mormon includes hundreds of popular phrases from frontier preaching

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The Book of Mormon includes hundreds of popular phrases from frontier preaching.

Author's sources: The author provides the following equivalents: Alma 5:15=1 Cor. 15:53; 5:24=Matt. 8:11; 5:42=Rom. 6:23; 5:48= John 1:14,29; 5:50=Matt. 3:2; 5:52=Matt. 3:10; 5:54=Matt. 3:8; 5:57=2 Cor. 6:17.

FAIR's Response

Response to claim: 120 - The Book of Mormon teaches that all men are evil as a result of the Fall

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The Book of Mormon teaches that all men are evil as a result of the Fall.

Author's sources:

FAIR's Response

Question: What to Latter-day Saints believe regarding the concept of "original sin"?

Latter-day Saints believe that "original sin" as commonly understood in many branches of western Christianity was not a doctrine taught by the Bible, Jesus, or the apostles

The Second Article of Faith states that "We believe that men will be punished for their own sins, and not for Adam’s transgression." There is a form of "original sin" in LDS theology, but it is a matter that has been resolved through the atonement of Christ:

And our father Adam spake unto the Lord, and said: Why is it that men must repent and be baptized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Garden of Eden. Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world. (Moses 6꞉53-54, emphasis added.)

Thus, LDS theology explicitly rejects the idea that Adam's "original sin" results in a condemnation of the entire human race. Efforts to insist that all of humanity is thereby tainted, all desires are corrupted, or all infants are damned without baptism are untrue. Because of temptation and the instinctive desires of physical bodies, human beings wrestle with the desire to sin (Matthew 26:41; Mosiah 3꞉19), but Adam's actions in the Garden of Eden have no bearing on this.

As Wilford Woodruff taught:

What is called the original sin was atoned for through the death of Christ irrespective of any action on the part of man; also man's individual sin was atoned for by the same sacrifice, but on condition of his obedience to the Gospel plan of salvation when proclaimed in his hearing.” [5]

Concluded Elaine Pagels:

Astonishingly, Augustine’s radical views prevailed, eclipsing for future generations of Western Christians the consensus of the first three centuries of Christian tradition. [6]

Original sin is the innovation. It is a post-biblical novelty without scriptural support.

Given that the doctrine is explicitly repudiated by modern revelation, the Saints feel no need to accept it.

Clearly, any effort to exclude the Church from Christendom because they reject original sin must also exclude several hundred million Eastern Orthodox and Anabaptists. Clearly, such a standard would be nonsensical.

Original Sin in the Book of Mormon?

Critic Grant H. Palmer asserts in his book Insider's View of Mormon Origins that "[h]uman beings, according to the Book of Mormon, are evil by nature[.]"[7] Palmer asserts that the Book of Mormon's view of man is one in which man has become sensual, carnal, and devilish by cause of the Fall and that man is either a sinful degenerate or one who has put on the image of Christ--a strict binary between good and evil. Palmer asserts that the Book of Mormon's view of man as essentially evil is a far cry from Joseph's Nauvoo theology where man is seen as essentially good and with the potential to become like God. There are several problems with this theological evaluation of the Book of Mormon:

  1. To assume that a person can change at all would assume that a person has the potential to be good. Thus, being good must be a part of someone's essence. The Fall thus gives man the potential to do bad since he knows what being bad constitutes. The Book of Mormon many times assumes that being this way is one in which a person "persists" (Mosiah 16:5). Salvation is a process by which one must "come unto Christ, and be perfected in him[,]" and "search diligently in the light of Christ that [one] may know good from evil[.]" In the end a person is "saved by grace, after all [she] can do." (2 Nephi 25:23). It should be noted that "after" is not construed temporally but as a (i.e. "after all you can do, then grace intervenes") but in the sense of "even after all you can do."[8] If indeed the Book of Mormon viewed people as born intrinsically evil, then it could not issue such strong condemnations of things such as infant baptism (Moroni 8).
  2. The Book of Mormon does not see man as either one thing or the other. When it speaks of the natural man, it refers to those that are "without God" (Alma 41:11). A person that does not have God at all is in this natural state. Only a person who "yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of live, willing to submit to all things which the Lord seeth fit to inflict upon hum, even as a child doth submit to his father." (Mosiah 3:19)
  3. The Book of Mormon assumes in a couple of noteworthy passages that people can become deified.[9]

The foregoing severely complicates Palmer's conception of Book of Mormon anthropology.


Question: Is original sin a biblical doctrine?

Many authors have noted that the modern doctrine of "original sin" is at variance with much of both the Old and New Testament

James Barr wrote:

Our ideas about the origin of evil have an effect on our ideas about humanity and its potentialities and limitations in the present-day world” (59-60)...

For the traditional Christian conception of the origins of evil, the dominant passages are in St. Paul [Rom 5.12; 5.18; I Cor 15.21-22, 47, 49]….

The most noticeable thing about them is the stress they throw upon the disobedience of Adam…. Its effect was instant and completely catastrophic. There is no matter of degree or development. The slightest sin was total and universal in its effect: sin, it seems, completely, and not partially, altered man’s relation to God…. Later theologians worked out, on this basis, the doctrine of original sin” (60-1).

“All this has been the familiar and traditional Christian position. It is so familiar, so deeply implanted in our traditions, that it comes as something of a surprise to realize that it is after all a rather rare emphasis within the New Testament itself; and, in particular, it is an emphasis that seems to be lacking from the teaching of Jesus himself….

There is no doctrine of original sin to be found in Jesus’ teaching…. And, if it is not in Jesus’ teaching, it is equally absent from many other parts of the New Testament…. It is intrinsically Pauline” (61-2).

“Nowhere in the entire Hebrew Bible is the disobedience of Adam and Eve cited as explanation for sin or evil in the world. This reference…simply does not occur…. The Old Testament, far from taking the universal sinfulness of man as an obvious and ineluctable fact, seems rather, taken as a whole, to insist upon the possibility of avoiding sin” (67).

“The main Jewish tradition, as we know it since the Middle Ages, has refused to accept any sort of doctrine of original sin…. Moral problems are serious choices for the Jew, and they are serious choices because one has freedom to sin or not to sin. There is indeed the idea of the two yesers, formations or inclinations, the good and the bad, both of which are implanted in man and between which he has to choose…. Adam, like the other men of the first beginnings, was often regarded with admiration: he was a very great man. As Ben Sira put it, looking back over the worthies of the Bible who should be remembered: ‘Shem and Seth were honored among men but Adam is above every living being in the creation’ [Ecclesiasticus 49.16]” ;(68). “all this then raises the serious question: was St. Paul really at all right in his understanding the story of Adam and Eve as the cataclysmic entrance of sin and death?” (69). [10]

A better question may be, is the understanding of St. Paul adopted by the western Christian tradition actually correct? Where did this reading of Paul come from? Why would "Paul's" conception of original sin vary so profoundly from both the Jewish and New Testament tradition?

Interestingly, it all starts with one man, well after the death of Jesus and the apostles—Augustine of Hippo.


Question: What is the origin of the doctrine of original sin?

There is no evidence that the doctrine existed before Augustine

One non-LDS author observed:

The idea of ‘original sin’ has been so commonly identified with traditional Christianity that the rejection of the one has seemed to imply a rejection of the other. It is supposedly an unquestioned assumption of Christian soteriology. In truth, the teaching that all...men are guilty of Adam’s sin, that each person must pay the penalty for, as Augustine declared (De corrept. et grat., 28), is really the product of his legalistic and Neo-platonic imagination. No scholarly work, whether treating the Scriptures or the Fathers, has demonstrated…that the idea of ‘original sin’ belongs to ‘the faith once delivered to the saints’ (Jude 3) or ever existed before Augustine. The same may be said for his theories of Grace and Predestination which accompany it, all of which are the result of his ‘Neo-platonic world-view’ [quoting G. Nygren, ‘The Augustinian Conception of Grace,’ Studia Patristica 2 (1955): 260]. Many of his contemporaries opposed him [and] … were scandalized by his lack of traditionalism—and not without justification” (39). [11]

We learn, then, that:

  • there is no evidence that the doctrine existed before Augustine
  • Augustine's view drew on his legal training, and his background in Greek Neo-Platonism.
  • there was great opposition to Augustine's views, because his concept of "original sin" was not the traditional Christian teaching, but a drastic novelty.
  • Augustine's novel view of original sin led to alteration in other doctrine, such as his ideas on Grace and Predestination.

Augustine's mistranslation

Part of Augustine's error can be explained by the fact that he did not read or speak Greek. He was forced, then, to rely on Latin translations of both the scriptures and the writings of other early Christians.

As Azkoul goes on to observe:

The moralist problem concerning the transmission of guilt and death to the descendants of Adam which preoccupied Augustine made a traditional reading of the verse [Romans 5:12] impossible. He not only abused it, but the entire witness of St. Paul with its Hebraic background. Unfortunately, the Bishop of Hippo [i.e., Augustine] did not know Greek and depended on the Latin translation of the New Testament. It was Ambrosiaster who provided, perhaps unwittingly, with Romans 5.12 as a proof-text” (42). The Latin text was rendered: ‘Wherefore, as by one man sin entered into the world and death by sin, so death passed upon all men, for all have sinned.’ The correct translation from the Greek reads: ‘Wherefore, as by one man sin entered the world and through sin death; on account of death all have sinned’ (42-3). Neither Origen [whom Augustine read: CD xi. 23] or Ambrosiaster gave voice to the doctrine of ‘original sin.’…. Quite simply, then, Augustine strayed from the truth, the Apostolic Tradition, and any attempt to justify his innovations by an appeal to some questionable principle of historical interpretation—‘doctrinal development’—will not help“. [12]

On the need for infant baptism

See also:Latter-day Saints criticized for believing children are not guilty from birth

Of the consequences of Augustine's mistake, Stephen Duffy writes:

“his [Augustine’s] interpretation [of Romans 5.12], mistaken as it was, and deriving from the erroneous Old Latin version, would play a crucial role in the development of the later doctrine of original sin.” Ambrosiaster, the name given to an anonymous late fourth century commentator on the writings of Paul “does not seem [to think that] we are punished for Adam’s sin, but for our own: ‘…We are not made guilty by the fact of birth, but by evil deeds’ [On Romans 5.12-14; Questions on the Old and New Testaments 21f]” (63)...

“While granting that the tragic fall-out from Adam’s sin has contaminated all, Greek Christianity negates any transmission of guilt from Adam to his posterity. And the Eastern anthropology is in general more optimistic than that of the West. The two Gregories [Nyssa and Nazianzus] and Chrysostom maintain that the newborn are free from sin and so they are unperturbed about children dying without baptism….

Gregory of Nyssa, e.g., asserts that sin is congenital and that even Christ’s humanity was prone to sin [hamartetiken]” (63). Didymus the blind (ca. 313-398), last head of the famous catechetical school of Alexandria, speaks of the sin of Adam in virtue of which all are under sin, which is transmitted, it seems, by the sexual union of their parents. This involuntary, hereditary sin calls for purification not punishment [On 2 Corinthians 4.17 and Against the Manichaeans 8]” (64). “All this falls short of the classical Augustinian doctrine of original sin but key elements of that doctrine were already taking shape, especially in the West” (64). [13]

LDS readers see this as clear evidence of the apostasy impacting Christian doctrine—the loss of the apostles led Augustine and others to try to resolve difficult issues. Augustine was influenced by his culture, his practice of law, and his philosophical neo-platonism. These led him and others to gradually alter Christian doctrine, and yet these alterations would snowball. Augustine's adoption of original sin led, logically, to the need to baptize infants—an idea totally at variance with earlier Christian practice and doctrine.

Effect on ideas of grace and predestination

One error (Augustine's view of original sin) led to other alterations to Christian doctrine, which previous generations would have found incomprehensible:

According to Augustine, ‘original sin’ precluded any human cooperation with the divine Grace…. The human will is powerless to choose the good by virtue of the evil inherited from Adam. Unable to choose, he must be drawn irresistibly to God by grace. Original sin and predestination are both innovations without support in the Tradition of the Church. [14]

Azkoul then translates from G.F. Wiggers, Versuch einer pragmatischen Darstellung des Augustinisimus und Pelagianismus (Hamburg 1821: 448):

“In reference to predestination the Fathers before Augustine were entirely at variance with him and in agreement with Pelagius…. No ecclesiastical author had ever yet explained the Epistle to the Romans (e.g., Rom. 5.12) as Augustine had…. It was only by a doubtful inference, too, that he appealed to Cyprian, Ambrose, Gregory of Nazianzus, etc….’” [15]


Question: Is the concept of "original sin" part of all Christian theology?

Original sin is not part of all Christian theology

Many western Christians assume that "original sin" is a core part of Christian theology. While this may be true for theologies descended from Augustine's innovation, it is not true of Christianity as a whole.

For example, the Eastern Orthodox have quite a different view:

“In the Eastern patristic tradition …this experience is different from the Western, more legalistic, post-Augustinian, medieval conception of ‘original sin’ which makes every human guilty of the sin committed by Adam in paradise” (471). In the Eastern tradition “salvation is not only a liberation from death and sin; it is also the restoration of the original human destiny, which consists in being the ‘image of God’…. Humanity finds its ultimate destiny in communion with God, that is, in theosis, or deification” (472). [16]

And:

“The East did not accept Augustine’s notion of original sin and saw its consequence not as guilt but as mortality. Guilt is only acquitted through the personal exercise of the free will, through personal sin” (356). [17]

Other denominations also rejected Augustine's alteration to the doctrine. This author is a Mennonite theologian:

“Anabaptists insisted that Jesus’ atonement had canceled Original Sin’s guilt and restored children everywhere to an initial state of grace. Infant baptism, then, was no longer needed to wash away this sin. Anabaptists thus viewed humankind not as a massa perditionis but as initially graced” (86). [18]


Response to claim: 121-122, n48 - Joseph is claimed to have evolved his view of the Godhead over time

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

Joseph is claimed to have evolved his view of the Godhead over time.

Author's sources:
  • 2 Nephi 31꞉21
  • Wilford C. Wood, Joseph Smith Begins His Work: Book of Mormon 1830 First Edition, 1:25-26,32; d. 1 Ne. 11:16, 18,21,32; 13:40, 1981 ed.

FAIR's Response
Accounts
Historical context
Doctrinal impact

Did Joseph Smith begin his prophetic career with a "trinitarian" idea of God?

Joseph and the early Saints were not trinitarian, and understood God's embodiment and the identity of the Father and Son as separate beings very early on

This doctrine is apparent in the Book of Mormon, and in the earliest friendly and non-friendly accounts of such matters from the Saints.

Such texts demonstrate that the supposed 'evidence' for Joseph altering his story later is only in the eyes of critical beholders. For example, Joseph's 1832 First Vision account focuses on the remission of his sins. However, critics who wish to claim that in 1832 Joseph had only a vaguely "trinitarian" idea of God (and so would see the Father and the Son as only one being) have missed vital evidence which must be considered.[19]

Martin Harris remembered rejecting the ideas of creedal Trinitarianism prior to meeting Joseph

Martin dictated an account of his early spiritual search:

52 years ago I was Inspired of the Lord & Tought of the Spirit that I should not Join Eny Church although I Was anxiousley Sought for by meny of the Secatirans[.] I Was taught I could not Walk togther unless agreed[.] What can you not be agreed in [is] in the Trinity because I can not find it in my Bible[.] find it for me & I am Ready to Receive it. 3 Persons in one god[.] one Personage I can not concede for this is Antichrist for Where is the Father & Son[?] I have more proof to Prove 9 Persons in the Trinity then you have 3[.]...other sects the Epicopalians also tired me[.] they say 3 Persons in one god Without Body Parts or Passions[.] I Told them such A god I would not be afraid of: I could not Please or offend him[.] [I] Would not be afraid to fight A Duel With such A god.[20]

It would be very strange for Martin to feel so strongly on this point, only to embrace Joseph's teachings if Joseph taught creedal trinitarianism.

1829 - The Book of Mormon

Christ Descends from Heavens

The Book of Mormon also begins (1 Nephi 1꞉8-10) with Lehi's vision of God on his throne. One [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both God the Father and Christ.

Resurrection is Permanent Through Christ

Alma 11:45 makes clear that the resurrection is permanent and Mosiah 15:20 (along with several others) makes clear that the resurrection is brought about through Christ.

I and the Father are One to Three Nephites

In 3 Nephi 28:10 the Savior is speaking to the 3 Nephites. After declaring that they would never endure the pains of death he states:

And for this cause ye shall have fullness of joy; and he shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fullness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one.

Since the verse is juxtaposed closely with not tasting death and the Savior stating that they would be even as he and the Father are, this verse may be used to argue for an embodied Christ and God (and likely an early conceptualization of deification) in the Book of Mormon. Furthermore, the phrase "fullness of joy" is used in D&C 93:33 (a revelation dated to 1833) to describe element (or man’s tabernacle as v. 35 expresses) and spirit inseparably connected.

1830 - Book of Moses: "And I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten"

Between June and October 1830, Joseph had dictated his revision (the "Joseph Smith Translation") to Genesis.[21] The first chapter of Moses was dictated in June 1830 (about a month after the Church's reorganization), and began:

2 And [Moses] saw God face to face, and he talked with him, and the glory of God was upon Moses; therefore Moses could endure his presence.

3 And God spake unto Moses, saying: Behold, I am the Lord God Almighty, and Endless is my name; for I am without beginning of days or end of years; and is not this endless?

4 And, behold, thou art my son; wherefore look, and I will show thee the workmanship of mine hands; but not all, for my works are without end, and also my words, for they never cease.

5 Wherefore, no man can behold all my works, except he behold all my glory; and no man can behold all my glory, and afterwards remain in the flesh on the earth.

6 And I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for he is full of grace and truth; but there is no God beside me, and all things are present with me, for I know them all (Moses 1꞉2-6)

Here already, God distinguishes himself from the Only Begotten, Moses sees and speaks with God face to face, and says that Moses was created "in the similitude of mine Only Begotten."

Joseph's rendered Genesis 1:26 as:

And I, God, said unto mine Only Begotten, which was with me from the beginning, Let us make man in our image, after our likeness; and it was so....And I, God, created man in mine own image, in the image of mine Only Begotten created I him; male and female created I them. (Moses 2꞉26-27.)

There can be no doubt that Joseph understood "in mine own image" to refer to a physical likeness, rather than merely a moral or intellectual one. The JST of Genesis 5:1-2 reads

In the day that God created man, in the likeness of God made he him; in the image of his own body, male and female, created he them (Moses 6꞉8-9, emphasis added)

Thus, by 1830 Joseph was clearly teaching a separation of the Father and Son, and insisting that both had some type of physical form which could be copied in the creation of humanity.

Joseph's mother, Lucy Mack Smith, also noted that other Christian denominations took issue with the new Church because of its teachings about God, noting that in 1830:

the different denominations are very much opposed to us.... The Methodists also come, and they rage, for they worship a God without body or parts, and they know that our faith comes in contact with this principle.[22]

1831 - Joseph "saw the heavens opened, and the Son of Man sitting on the right hand of the Father"; D&C 50:43

Anti-Mormon writers in 1831 noted that Joseph claimed to have received "a commission from God"; and the Mormons claimed that Joseph "had seen God frequently and personally."[23] That Joseph's enemies knew he claimed to have "seen God," indicates that the doctrine of an embodied God that could be seen was well-known early on.

John Whitmer would also write in 1831 of a vision enjoyed by Joseph in which Joseph saw Christ as separate from the Father, for he "saw the heavens opened, and the Son of Man sitting on the right hand of the Father making intercession for his brethren, the Saints." (emphasis added) [24] Of this same experience, Levi Hancock wrote:

Joseph Smith then stepped out onto the floor and said, 'I now see God, and Jesus Christ at his right hand, let them kill me, I should not feel death as I am now.' (emphasis added) [25]

Doctrine and Covenants 50, a revelation given to Joseph Smith in May 1831, states in the 43rd verse that:

And the Father and I are one, I am in the Father and the Father in me; and inasmuch as ye have received me, ye are in me and I in you.
This is interesting as, notwithstanding the verse being one that teaches the 'oneness' of the Father and the Son, it is not that of Modalism [nor the forms of Trinitarianism referred to by critics when making this argument against Joseph Smith]; instead, it is the same as John 17:22-23—one of indwelling unity, not being the same person.[26]

1832 - In the 1832 account of the First Vision, Jesus announces to Joseph that he will come "clothed in the glory of my Father"

One should first note that in the 1832 account of the First Vision, Jesus announces to Joseph that he will come "clothed in the glory of my Father." The Book of Mormon (translated three years earlier in 1829) also contains numerous passages which teach a physical separation and embodiment (even if only in spirit bodies, which are clearly not immaterial, but have shape, position, and form) of the members of the Godhead. (See: 3 Nephi 11, 1 Nephi 11꞉1-11, Ether 3꞉14-18.)

Furthermore, Joseph Smith and Sidney Rigdon were to receive a revelation of the three degrees of glory in the same year as Joseph's 1832 account was written; it clearly teaches a physical separation of the Father and Son, bearing witness of seeing both. (See D&C 76꞉14,20–24.)[27]

1832–1833 - "Joseph answered that this was Jesus, the Son of God, our elder brother"

Two of Joseph's close associates reported their own visions of God in the winter of 1832–1833. Both are decidedly not in the trinitarian mold.

Zebedee Coltrin:

Joseph having given instructions, and while engaged in silent prayer, kneeling...a personage walked through the room from East to west, and Joseph asked if we saw him. I saw him and suppose the others did, and Joseph answered that this was Jesus, the Son of God, our elder brother. Afterward Joseph told us to resume our former position in prayer, which we did. Another person came through; He was surrounded as with a flame of fire. [I] experienced a sensation that it might destroy the tabernacle as it was of consuming fire of great brightness. The Prophet Joseph said this was the Father of our Lord Jesus Christ. I saw him...

He was surrounded as with a flame of fire, which was so brilliant that I could not discover anything else but his person. I saw his hands, his legs, his feet, his eyes, nose, mouth, head and body in the shape and form of a perfect man. He sat in a chair as a man would sit in a chair, but This appearance was so grand and overwhelming that it seemed that I should melt down in His presence, and the sensation was so powerful that it thrilled through my whole system and I felt it in the marrow of my bones. The Prophet Joseph said: "Brethren, now you are prepared to be the apostles of Jesus Christ, for you have seen both the Father and the Son and know that They exist and that They are two separate personages."[28]

John Murdock:

During the winter that I boarded with[Bro[ther] Joseph... we had a number of prayer meetings, in the Prophet’s chamber.... In one of those meetings the Prophet told us if we could humble ourselves before God, and exersise [sic] strong faith, we should see the face of the Lord. And about midday the visions of my mind were opened, and the eyes of my understanding were enlightened, and I saw the form of a man, most lovely, the visage of his face was sound and fair as the sun. His hair a bright silver grey, curled in a most majestic form, His eyes a keen penetrating blue, and the skin of his neck a most beautiful white and he was covered from the neck to the feet with a loose garment, pure white, whiter than any garment I had ever before seen. His countenance was the most penetrating, and yet most lovely. And while I was endeavoring to comprehend the whole personage from head to feet it slipped from me, and the vision was closed up. But it left on my mind the impression of love, for months, that I never felt before to that degree.[29]

1834–1835 - Lectures on Faith: "There are two personages who constitute the great, matchless, governing, and supreme power over all things"

In the School of the Prophets, the brethren were taught that

There are two personages who constitute the great, matchless, governing, and supreme power over all things, by whom all things were created and made, that are created and made. . . . They are the Father and the Son—the Father being a personage of spirit, glory, and power, possessing all perfection and fulness, the Son, who was in the bosom of the Father, a personage of tabernacle. (Lecture 5:1–2)

Here, the separateness of the Father and Son continues to be made clear.

Main article: Is the Father embodied or a spirit in the first edition of the Doctrine and Covenants?

1836 - "They believe that the true God is a material being, composed of body and parts"

A skeptical news article noted:

They believe that the true God is a material being, composed of body and parts; and that when the Creator formed Adam in his own image, he made him about the size and shape of God himself....[30]

Evidence that is absent

In addition to all the non-trinitarian evidence above, as Milton Backman has noted, there is a great deal of evidence that we should find, but don't. For example, no one has "located a publication (such as an article appearing in a church periodical or statement from a missionary pamphlet) written by an active Latter-day Saint prior to the martyrdom of the Prophet that defends the traditional or popular creedal concept of the Trinity. . . ." Moreover, there are no references in critical writings of the 1830s (including statements by apostates) that Joseph Smith introduced in the mid-thirties the doctrine of separateness of the Father and Son.[31]

See also:Why did Joseph Smith change the wording in Mormon 7:7 from "is one God" to "are one God"?
Mormonism and the nature of God/God is a Spirit/Lecture of Faith 5 teaches the Father is "a personage of spirit"
Book of Mormon/Textual changes/"the Son of"
Source(s) of the criticism
Critical sources

Did Oliver Cowdery state that Joseph did not know if a "supreme being" existed in 1823?

In the first installment of his history published in December 1834, Oliver established Joseph's age as 14 and very accurately described the religious excitement leading up to the First Vision

Oliver Cowdery began publishing a history of the Church in the Messenger and Advocate in December 1834 which is commonly misunderstood:

In 1834, Oliver Cowdery began publishing a history of the Church in installments in the pages of the Latter Day Saints’ Messenger and Advocate. The first installment talks of the religious excitement and events that ultimately led to Joseph Smith’s First Vision at age 14. However, in the subsequent installment published two months later, Oliver claims that he made a mistake, correcting Joseph’s age from 14 to 17 and failing to make any direct mention of the First Vision. Oliver instead tells the story of Moroni’s visit, thus making it appear that the religious excitement led to Moroni’s visit.

This curious account has been misunderstood by some to be evidence that the "first" vision that Joseph claimed was actually that of the angel Moroni and that Joseph invented the story of the First Vision of the Father and Son at a later time. However, Joseph wrote an account of his First Vision in 1832 in which he stated that he saw the Lord, and there is substantial evidence that Oliver had this document in his possession at the time that he wrote his history of the Church. This essay demonstrates the correlations between Joseph Smith’s 1832 First Vision account, Oliver’s 1834/1835 account, and Joseph’s 1835 journal entry on the same subject. It is clear that not only did Oliver have Joseph’s history in his possession but that he used Joseph’s 1832 account as a basis for his own account. This essay also shows that Oliver knew of the First Vision and attempted to obliquely refer to the event several times in his second installment before continuing with his narrative of Moroni’s visit.[32]

Two months later in the second installment published in February 1835, Oliver abruptly "corrects" Joseph's age from 14 to 17 years old, skips the First Vision and then proceeds instead to describe Moroni's visit

After spending the previous installment leading up to the First Vision, Oliver abruptly skips three years ahead and does not mention the vision directly. However, before describing Moroni's visit, Oliver even takes the time to minimize the importance of the religious excitement that he described in the previous installment, stating,

And it is only necessary for me to say, that while this excitement continued, he continued to call upon the Lord in secret for a full manifestation of divine approbation, and for, to him, the all important information, if a Supreme being did exist, to have an assurance that he was accepted of him.
Oliver Cowdery, Messenger and Advocate (February 1835)

The religious "excitement" that Oliver is describing is now portrayed as an event in the past, during which Joseph desired to know "if a Supreme being did exist"

Note carefully what Oliver is saying. The religious "excitement," and the event that Oliver described in the first installment when he said that Joseph was 14 years of age, was when Joseph was seeking a "full manifestation of divine approbation" with the desire to know "if a Supreme being did exist." Oliver then alludes to the First Vision in the past tense by saying,

This, most assuredly, was correct—it was right. The Lord has said, long since, and his word remains steadfast, that for him who knocks it shall be opened, & whosoever will, may come and partake of the waters of life freely.
Oliver Cowdery, Messenger and Advocate (February 1835)

Oliver is stating that something of significance happened in Joseph’s life prior to the events that Oliver would be describing next, and he assures the reader that "this, most assuredly, was correct." Oliver then proceeds to describe Moroni's visit to Joseph at age 17.

Source(s) of the criticism
Critical sources

Is the fact that Latter-day Saint missionaries were teaching around 1 November 1830 that Joseph Smith had seen "God" personally a reference to having seen Jesus Christ, but not the Father?

The document which reports the missionaries’ teachings refers to "God" twice but also to "Christ" once and the "Holy Spirit" once

It cannot be successfully argued that before the missionaries made their statement in November 1830 Latter-day Saints would have understood "God" as a reference to Jesus Christ alone. When the missionaries (one of whom was Book of Mormon scribe Oliver Cowdery) were teaching that Joseph Smith had seen "God" personally they could have legitimately been referring to God the Father

The weakness of this argument is twofold. First and foremost, critics ignore the fact that the document which reports the missionaries’ teachings[33]refers to "God" twice but also to "Christ" once and the "Holy Spirit" once. Hence, all three members of the Godhead appear to be represented individually in the document. In this context, a natural interpretation demands that "God" refer to the Father and the statement made by the missionaries would therefore mean that sometime before November 1830 Joseph Smith had seen God the Father "personally."

The Book of Mormon talks of Lehi having a vision of both "God" and Jesus Christ

The second problem with the critics’ argument is that the Book of Mormon and Doctrine and Covenants contain several contemporary texts that undercut their position. For instance, 1 Nephi 12꞉18 speaks of "the justice of the Eternal God, and the Messiah who is the Lamb of God, of whom the Holy Ghost beareth record." Here all three members of the Godhead are represented and "the Eternal God" is an obvious reference to God the Father. It becomes apparent from a reading of Alma 11꞉44, however, that this is a title that can be appropriately applied to all three divine Beings. This scriptural passage talks about being "arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God." This concept is paralleled in D&C 20꞉28—a text written about April 1830—which says that the "Father, Son, and Holy Ghost are one God, infinite and eternal."

The Book of Mormon also begins (1 Nephi 1꞉8-10) with Lehi's vision of God on his throne. One bright being [Christ] followed by twelve others descends from God to speak with Lehi—thus, Jesus and the Father are here both separate, and the role of Christ in giving instructions to the prophet while the Father looks on and approves is followed, just as it was in Joseph's First Vision. Here too, Lehi is described as praying to "the Lord," and yet has a vision of both "God" and Christ.

Even a contemporary hostile source reports that Joseph communicated with "Almighty God"

A hostile account from someone who knew Joseph in 1827 reported:

I, Joseph Capron, became acquainted with Joseph Smith, Sen. in the year of our Lord, 1827. They have, since then, been really a peculiar people—fond of the foolish and the marvelous—at one time addicted to vice and the grossest immoralities—at another time making the highest pretensions to piety and holy intercourse with Almighty God. The family of Smiths held Joseph Jr. in high estimation on account of some supernatural power, which he was supposed to possess.[34]

Capron obviously dislikes and distrusts the Smiths, but he makes it clear that there were claims of holy intercourse (i.e., "communication" with)[35] "Almighty God." This sounds much more like a reference to the Father than to Christ.

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "The Cowdery Conundrum: Oliver’s Aborted Attempt to Describe Joseph Smith’s First Vision in 1834 and 1835"

Roger Nicholson,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (December 6, 2013)

In 1834, Oliver Cowdery began publishing a history of the Church in installments in the pages of the Latter Day Saints’ Messenger and Advocate. The first installment talks of the religious excitement and events that ultimately led to Joseph Smith’s First Vision at age 14. However, in the subsequent installment published two months later, Oliver claims that he made a mistake, correcting Joseph’s age from 14 to 17 and failing to make any direct mention of the First Vision. Oliver instead tells the story of Moroni’s visit, thus making it appear that the religious excitement led to Moroni’s visit.

This curious account has been misunderstood by some to be evidence that the "first" vision that Joseph claimed was actually that of the angel Moroni and that Joseph invented the story of the First Vision of the Father and Son at a later time. However, Joseph wrote an account of his First Vision in 1832 in which he stated that he saw the Lord, and there is substantial evidence that Oliver had this document in his possession at the time that he wrote his history of the Church. This essay demonstrates the correlations between Joseph Smith’s 1832 First Vision account, Oliver’s 1834/1835 account, and Joseph’s 1835 journal entry on the same subject. It is clear that not only did Oliver have Joseph’s history in his possession but that he used Joseph’s 1832 account as a basis for his own account. This essay also shows that Oliver knew of the First Vision and attempted to obliquely refer to the event several times in his second installment before continuing with his narrative of Moroni’s visit.

Click here to view the complete article

Source(s) of the criticism
Critical sources

How early was the story of the First Vision known among the members of the Church?

Claims made by critics regarding early knowledge of the First Vision

  • It is claimed that "there is absolutely no record of a First Vision prior to 1832." [36]
  • It is claimed that there is "no reference to the 1838 canonical First Vision story in any published material from the 1830s."
  • It is claimed that "Not a single piece of published literature (Mormon, non-Mormon, or anti-Mormon) from the 1830s mentions Smith having a vision of the Father and Son."
  • If Joseph Smith's First Vision actually occurred, then why wouldn't it have been mentioned in the local newspapers at the time? Since no such record exists, is this evidence that the vision must not have actually occurred?

There is evidence that Church members were aware of elements of the First Vision story as early as 1827

Several LDS commentators - including one member of the Quorum of the Twelve Apostles - agree that D&C 20:5 (part of the Articles and Covenants of the Church) is the earliest published reference to the First Vision story. [37] The Articles and Covenants of the Church were presented to the Church membership and then published in the following order

  • April-June 1829 - The Book of Mormon gave the first elements of the First Vision when translated in April-June 1829 and published in 1830. In 2 Nephi 27:24-27 we read:

24 And again it shall come to pass that the Lord shall say unto him that shall read the words that shall be delivered him:

25 Forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men—

26 Therefore, I will proceed to do a marvelous work among this people, yea, a marvelous work and a wonder, for the wisdom of their wise and learned shall perish, and the understanding of their prudent shall be hid.

This scripture from Isaiah is exactly the scripture that Joseph either quotes or paraphrases in the 1832 and 1838 Account of the First Vision. Critics may dismiss this saying that it is simply a part of Joseph's fraudulent composition of the Book of Mormon but the verse still throws a huge wrench in their theories about there being no early mentions of the First Vision.
  • The Articles and Covenants of the Church are first verbally presented by Joseph Smith for approval at a Church conference held in Fayette, New York on 9 June 1830 (see Cannon and Cook, Far West Record, 1). The following sequence is found in the Articles and Covenants: (1) forgiveness of sin, (2) entanglement in vanities of the world, (3) visit of an angel with regard to the Book of Mormon plates. This is the exact same sequence presented in the Prophet's unpublished 1832 history and the forgiveness of sins comes during the First Vision event in that document.
  • The Articles and Covenants of the Church were read out loud by Oliver Cowdery during a Church conference on 26 September 1830 (see Cannon and Cook, Far West Record, 3).
  • The Articles and Covenants of the Church were published in a non-LDS newspaper in Painesville, Ohio (Telegraph, 19 April 1831)
  • The Articles and Covenants of the Church were published in an LDS newspaper in Independence, Missouri (Evening and Morning Star, vol. 1, no. 1, June 1832).
  • The Articles and Covenants of the Church were published in an LDS newspaper in Independence, Missouri (Evening and Morning Star, vol. 2, no. 13, June 1833).
  • The Book of Commandments—which contained the Articles and Covenants—was published in July 1833 in Independence, Missouri (chapter 24, verses 6-7, page 48).
  • January 1835 Kirtland, Ohio reprint of an Evening and Morning Star article containing the "Articles and Covenants" (reprint of Evening and Morning Star, vol. 1, no. 1, June 1832, 2; reprinted by Frederick G. Williams).
  • The first edition of the Doctrine and Covenants - which contained the Articles and Covenants - was published in September 1835 in Kirtland, Ohio (part 2, section 2, verse 2, pages 77-78).
  • June 1836 Kirtland, Ohio reprint of an Evening and Morning Star article containing the "Articles and Covenants" of the Church (reprint of Evening and Morning Star, vol. 2, no. 1, June 1833, 1; reprinted by Oliver Cowdery).


The Joseph Smith Papers: "The historical preamble to the 1830 'articles and covenants,'...appears to reference JS’s vision in speaking of a moment when 'it truly was manifested unto this first elder, that he had received a remission of his sins'"

"History, circa Summer 1832 - Historical Introduction," The Joseph Smith Papers:

In the early 1830s, when this history was written, it appears that JS had not broadcast the details of his first vision of Deity. The history of the church, as it was then generally understood, began with the gold plates. John Whitmer mentioned in his history "the commencement of the church history commencing at the time of the finding of the plates," suggesting that Whitmer was either unaware of JS’s earlier vision or did not conceive of it as foundational.5 Records predating 1832 only hint at JS’s earliest manifestation. The historical preamble to the 1830 "articles and covenants," for example, appears to reference JS’s vision in speaking of a moment when "it truly was manifested unto this first elder, that he had received a remission of his sins."6 Initially, JS may have considered this vision to be a personal experience tied to his own religious explorations. He was not accustomed to recording personal events, and he did not initially record the vision as he later did the sacred texts at the center of his attention. Only when JS expanded his focus to include historical records did he write down a detailed account of the theophany he experienced as a youth. The result was a simple, unpolished account of his first "marvilous experience," written largely in his own hand. The account was not published or widely circulated at the time, though in later years he told the story more frequently.[38]

Why didn't the newspapers in Palmyra take notice of Joseph Smith's First Vision?

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Pearl of Great Price Central, Joseph Smith - History Insight #12: Why Was Joseph Smith Initially Reluctant to Tell Others About the First Vision?

Newspapers would not have considered a visionary claim from a 14-year-old boy to have been newsworthy

This claim by critics is indeed strange. We are apparently to believe that the newspapers of the area would consider a claim from a 14-year-old boy as newsworthy. We know that Joseph didn't even tell his family about the vision at the time that it occurred—when his mother asked him, all he said to her was that he had found that Presbyterianism was not true.

When Joseph told the story of his vision to a local minister, he was strongly refuted for doing so

Joseph did, however, make mention of his vision to a Methodist preacher. According to Richard Bushman, Joseph's perceived persecution for telling his story may not have actually been because it was a unique claim, but rather because it was a common one. According to Bushman,

The clergy of the mainline churches automatically suspected any visionary report, whatever its content...The only acceptable message from heaven was assurance of forgiveness and a promise of grace. Joseph's report of God's rejection of all creeds and churches would have sounded all too familiar to the Methodist evangelical, who repeated the conventional point that "all such things had ceased with the apostles and that there never would be any more of them."[39][40]

What references to the First Vision exist in published documents from the 1830s?

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Pearl of Great Price Central, Joseph Smith - History Insight #12: Why Was Joseph Smith Initially Reluctant to Tell Others About the First Vision?

There are several significant references to the First Vision in published documents from the 1830s

1827

  • A skeptical account from Rev. John A. Clark mixed nine First Vision story elements together with the story of the coming forth of the Book of Mormon and said that he learned them all in the Fall of 1827 from Martin Harris (John A. Clark, Gleanings by the Way [Philadelphia: W. J. and J. K. Simmon, 1842],—-).
  • A hostile account from someone who knew Joseph in 1827 reported:
I, Joseph Capron, became acquainted with Joseph Smith, Sen. in the year of our Lord, 1827. They have, since then, been really a peculiar people—fond of the foolish and the marvelous—at one time addicted to vice and the grossest immoralities—at another time making the highest pretensions to piety and holy intercourse with Almighty God. The family of Smiths held Joseph Jr. in high estimation on account of some supernatural power, which he was supposed to possess.[41]
Capron obviously disliked and distrusted the Smiths, but he makes it clear that there were claims of holy intercourse (i.e., "communication" with)[42] "Almighty God."

1829 -1830

  • The Book of Mormon gave the first elements of the First Vision when published in 1830 (and translated in 1829). In 2 Nephi 27:24-27 we read:

24 And again it shall come to pass that the Lord shall say unto him that shall read the words that shall be delivered him:

25 Forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men—

26 Therefore, I will proceed to do a marvelous work among this people, yea, a marvelous work and a wonder, for the wisdom of their wise and learned shall perish, and the understanding of their prudent shall be hid.

This scripture from Isaiah is exactly the scripture that Joseph either quotes or paraphrases in the 1832 and 1838 Account of the First Vision. Critics may dismiss this saying that it is simply a part of Joseph's fraudulent composition of the Book of Mormon but the verse still throws a huge wrench in their theories about there being no early mentions of the First Vision.

1831

  • LDS missionaries were teaching that Joseph Smith "had seen God frequently and personally" and received a commission from Him to teach true religion (The Reflector, vol. 2, no. 13, 14 February 1831).[43]

1832

  • LDS missionaries were teaching with regard to Joseph Smith: "Having repented of his sins, but not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse [to] prayer" (The Fredonia Censor, vol. 11, no. 50, 7 March 1832).
  • In October 1832, another Protestant minister wrote to a friend about the Latter-day Saints in his area: "They profess to hold frequent converse with angels; some go, if we may believe what they say, as far as the third heaven, and converse with the Lord Jesus face to face."[44]

1833

  • A few months later, in March of 1833, the Reverend Richmond Taggart wrote a letter to a ministerial friend, regarding the activities of Joseph Smith himself in Ohio: "The following Curious occurrance occurred last week in Newburg [Ohio] about 6 miles from this Place [Cleveland]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform Miracles."[45] Here is a clear reference to Joseph Smith stating he had seen Jesus Christ. Joseph’s ‘conversations’ with the Apostles could be a reference to having seen, spoken to, and been ordained to the Priesthood by the early Apostles Peter, James, and John. Having received that Priesthood Joseph Smith was now qualified to perform healings, and other ‘miracles’.
  • A Missouri newspaper contains an article on a mass meeting of Latter-day Saints in July 1833, and refers to the Saints’ "pretended revelations from heaven… their personal intercourse with God and his angels… converse with God and his angels…."[46]
  • Philastus Hurlbut, following his excommunication from the Church in 1833, went east to Palmyra. He there interviewed many who claimed to have known Joseph Smith before the organization of the Church. Among those interviewed were some who left statements which give us more information on what the Prophet had been claiming at that early period. On November 3, 1833, Barton Stafford testified that Joseph had "professed to be inspired of the Lord to translate the Book of Mormon." Stafford claimed to have known them "until 1831 when they left this neighborhood." Five days later, on November 8, Joseph Capron testified that Joseph had made "the highest pretensions to piety and holy intercourse with Almighty God."[47] In 1884 and 1885 Arthur B. Deming collected affidavits in the Painesville, Ohio area, regarding the early Saints, and their recollection of Joseph Smith. Cornelius R. Stafford had been born in Manchester, NY, in 1813. He testified that Joseph Smith "claimed to receive revelations from the Lord."[48]

1834

1835

1836

  • The First Vision reference by William W. Phelps was republished as part of hymn #26 in the Saints' first hymnal—March 1836 (see Encyclopedia of Mormonism, 1176).

When the published 1830s fragments of the First Vision story are compared to the as-yet-unpublished 1838 recital, it becomes apparent that the Prophet's account of things stayed steady during this time frame and was probably known among a wider cross-section of the contemporary LDS population than has been previously acknowledged.

1834 - "the 15th year of his life" [Cowdery]
1838 - "I was at this time in my fifteenth year"
1834 - "There was a great awakening, or excitement raised on the subject of religion" [Cowdery]
1838 - "there was in the place where we lived an unusual excitement on the subject of religion"
1834 - "our brother's mind became awakened" [Cowdery]
1838 - "my mind was called up to serious reflection"
1834 - "his mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians" [Cowdery]
1838 - "My Fathers family were proselyted to the Presbyterian faith"
1834 - "his spirit was not at rest day nor night" [Cowdery]
1838 - "great uneasiness . . . extreme difficulties . . . my anxieties"
1832 - "not attached himself to any party of Christians, owing to the numerous divisions among them" [Missionaries]
1838 - "I kept myself aloof from all these parties"; "no small stir and division"
1834 - "he was told they were right, and all others were wrong" [Cowdery]
1838 - "who was right and who was wrong"
1834 - "a general struggle was made by the leading characters of the different sects" [Cowdery]
1838 - "priest contending against priest"
1834 - "Large additions were made to the Methodist, Presbyterian, and Baptist churches" [Cowdery]
1838 - "multitudes united themselves to the different religious parties"
1835 - "the world in darkness lay" [Phelps]
1838 - "I came to the conclusion that I must either remain in darkness"
1835 - "he sought the better way" [Phelps]
1838 - "I was one day reading the Epistle of James"
1832 - "being in doubt what his duty was" [Missionaries]
1838 - "I often said to myself, what is to be done?"
1832 - "he had recourse [to] prayer" [Missionaries]
1838 - "I kneeled down and began to offer up the desires of my heart to God"
1831 - "he had seen God . . . personally" [Missionaries]
1838 - "I saw two personages . . . One of them spake unto me calling me by name and said (pointing to the other) 'This is my beloved Son, Hear him'"

Here then are several early testimonies from friendly and non-LDS sources, confirming that Joseph Smith and/or the missionaries were talking about Joseph conversing with Jesus Christ, angels, Apostles (Peter, James and John?), and "Almighty God." Evidently the early Saints were doing a lot more talking about these things than the critics want their readers to know about.

Is there any mention of the First Vision in non-Mormon literature before 1843?

There are a number of reports in non-Latter-day Saint source which allude to the First Vision having occurred

The historical record supports the claim that the First Vision was mentioned in non-Mormon literature prior to 1843:

  • Report in a non-LDS newspaper of Mormon missionaries teaching that Joseph Smith had seen God personally and received a commission from Him to teach true religion (The Reflector, vol. 2, no. 13, 14 February 1831).
  • The "Articles and Covenants" of the Church - which contained a reference to something that happened during the First Vision - were published in a non-LDS newspaper (Telegraph, 19 April 1831).
  • Report in a non-LDS newspaper that Mormon missionaries were teaching at least six of the beginning elements of the First Vision story (Fredonia Censor, vol. 11, no. 50, 7 March 1832).
  • In April 1841 the British publication Athenæum (a literary weekly) reprinted material from Orson Pratt’s Interesting Account pamphlet.
  • A non-LDS newspaper printed the first elements of the First Vision story. They were first reported in the Congregational Observer [Hartford and New Haven, Connecticut] and then reprinted in the Peoria Register and North-Western Gazetteer, vol. 5, no. 23, 3 September 1841.
  • First Vision story elements from Orson Pratt's 1840 pamphlet were reprinted in The Museum of Foreign Literature, Science, and Art, vol. 14 (new series), no. 42, July 1841, 370. Philadelphia: E. Littell and Co. (copied from the 1841 Athenæum article called "The Book of Mormon and the Mormonites").
  • When the Rev. John A. Clark published his autobiography he mixed nine First Vision story elements together with the story of the coming forth of the Book of Mormon and said that he learned them all in the Fall of 1827 from Martin Harris (John A. Clark, Gleanings by the Way [Philadelphia: W. J. and J. K. Simmon, 1842],—-).
  • A non-LDS college professor published the beginning story elements of the First Vision (Jonathan B. Turner, Mormonism in All Ages [New York: Platt and Peters, 1842], 14).

The majority of these reports are garbled, fragmentary, and out of proper context but this evidence still shows that the claim being made in the source cited above is not accurate.

If the First Vision story was known by the public before 1840, then would anti-Mormons "surely" have seized upon it as an evidence of Joseph Smith’s imposture?

The claim that critics of Joseph would have used the vision accounts is negated by the following evidence

  • Daniel P. Kidder, Mormonism and the Mormons (New York City: Lane and Sandford, 1842), 334. The appendix heading explains that the author was drawing material from the January through June editions of the 1842 Times and Seasons (two separate First Vision stories were found in the March and April editions). Joseph Smith, as editor of the Times and Seasons, Kidder said, "commenced publishing his autobiography. It is, however, nothing but the old story about the plates and the angel, with a few emendations to save appearances."
  • Quincy Whig, vol. 4, no. 46, 12 March 1842 – Acknowledgment that the "Wentworth Letter" had recently been published in the Times and Seasons on 1 March 1842. No mention is made of the First Vision story.
  • The Morning Chronicle, vol. 1, no. 190, 24 March 1842 [Pittsburgh] – quotes from the "Wentworth Letter" directly before and after the First Vision material but completely ignores the story (focuses on Joseph Smith’s birthday and the Book of Mormon instead).
  • John Hayward, The Book of Religions (Boston: John Hayward, 1842), 260-65, 271. This author indicates that he has possession of the Wentworth Letter and says, "we . . . are now enabled to tell [the] story [of the Latter-day Saints] in their own words." But he paraphrases the material about Joseph Smith's birth and background, completely skips over the First Vision story, provides lengthy quotes about the angel and the plates and even includes the Articles of Faith.

This is clear evidence that even if an anti-Mormon had multiple authoritative, unambiguous, printed copies of the First Vision story sitting right in front of them they would NOT necessarily seize upon it as evidence of an imposture. Some of them simply did NOT pay close attention to what Joseph Smith was saying openly.

Hugh Nibley pointed out years ago that anti-Mormon authors often went to great lengths to distort, ignore, or omit Joseph's telling of the visit of the Father and the Son.[49]

Source(s) of the criticism
Critical sources


Was the First Vision fabricated to give Joseph Smith "Godly authority?"

It is claimed by some that Joseph Smith decided after he released the Book of Mormon to the public that he needed 'authority from God' to justify his claims as a religious minister

It is asserted by some that Joseph Smith fabricated the First Vision story in order to provide himself with a more prestigious line of authority than that of the "angel" who revealed the golden plates.

There is no doubt that before Joseph Smith produced his 1832 history of the Restoration he was telling other people that he had a directive from God to carry out a certain work and that he had received instruction directly from one of God's authorized representatives. Joseph Smith had no need to produce some type of authority claim by 'fabricating' the First Vision event in 1832. The line of Divine authority had already been long established.

Joseph Smith had no need to produce some type of authority claim by 'fabricating' the First Vision event in 1832

This theory does not stand up to close scrutiny. There are numerous contemporary and reminiscent documents which indicate that before Joseph Smith recorded his 1832 history (September-November 1832) he was claiming - both implicitly and explicitly - to have authority from God to carry out his ministry.

Notice in the citations below that when the angel who revealed the plates is mentioned he is identified as God's messenger. Thus, Joseph Smith's interaction is not simply with a nondescript angel; the angel is an authorized representative of Deity.

November 1826

  • Joseph Smith "told us of God’s manifestations to him, of the discovery and receiving of the plates from which the Book of Mormon was translated" (Newel Knight).[50]

Spring 1827

  • Joseph Smith specifically identifies the otherworldly messenger with whom he has been dealing as the angel of the Lord[51]

Fall 1827

  • Martin Harris states that it was an angel of God who visited Joseph Smith and revealed the golden plates to him and he also said that Joseph had been chosen by the Lord.[52]

April 1828

  • Palmyra townspeople state that "an angel of God" appeared to Joseph Smith.[53]

1828

  • Joseph Smith said that he received a revelation from God to tell him where the plates were concealed.[54]
  • Joseph Smith told his wife’s uncle that he had been commanded by God to translate the plates.[55]
  • Joseph Smith states that he is a prophet sent by God to gather Israel.[56]
  • Joseph Smith declares that his ability to translate the plates is a gift from God.[57]

1829

  • Joseph Smith wrote to members of his father’s family and told them that an angel of the Lord had revealed the gold book to him.[58]
  • Believers in Joseph Smith’s mission teach others that he has been visited by a messenger from "the Almighty".[59]
  • In the published statement of the Three Witnesses in the Book of Mormon (written ca. June 1829) it is said that it was "an angel of God" who showed them the golden plates.

April 1830

  • Joseph Smith confirms in an official Church document that he had been "called of God" and "God ministered unto him by an holy angel" when the Book of Mormon plates were revealed.[60]

1830

  • Joseph Smith states that he has been entrusted by God.[61]
  • According to "the most credible reports" that a non-Mormon minister had heard "the angel indicated to [Joseph Smith] that the Lord [had] destined him" to carry out a certain work.[62]

November 1830

  • Joseph Smith had seen God "personally" and received a commission from God to preach the gospel.[63]

August 1831

  • Before the Book of Mormon translation was completed "the Lord" told Joseph Smith that it must be published.[64]

September 1831

  • The "chief Elders" in Kirtland, Ohio - including Joseph Smith - state that the Prophet had "held communion with an angel from God" with regard to the golden plates.[65]

November 1831

  • The Lord declares in the Doctrine and Covenants that He "called" Joseph Smith to be His servant (D&C 1꞉17).
Source(s) of the criticism
Critical sources

Did Joseph Smith’s account of the First Vision grow more detailed and more colorful after he first recorded it in 1832?

Joseph Smith's later tellings of the First Vision story were less detailed than his earlier ones

Joseph Smith actually omitted details from his earlier First Vision account in his later ones. For example, the presence of "many angels" in addition to the two main personages noted in the 9 November 1835 account is never noted in any subsequent account.

Even though some of Joseph Smith's critics believe that the First Vision story changing over time is evidence that it was fabricated to begin with, the documents provide for a different explanation. The core elements of the First Vision story do not change as time passes - they are simply being clarified by the addition of details. The Prophet did not seem too concerned about which explanatory notes were being presented to his audience at any particular time because the really important parts—the core elements—never changed.

24 story elements found in the 1832 account of the First Vision do not show up again in later accounts

The above claim is not accurate simply because 24 story elements found in the 1832 account do not show up again in later recitals. In other words, the story actually becomes significantly LESS detailed over time because it does not include all of the elements that were initially rehearsed.

The 24 missing story elements from the 1832 recital are as follows:

  • Concern for personal salvation began at age 12
  • Taught that the scriptures contained the word of God
  • Realization of apostasy through study of the scriptures
  • Grief over hypocrisy of some denominational Christians
  • The creation bears testimony of God’s existence
  • God was, is, and will be to all eternity
  • God is the same forever
  • God is no respecter of persons
  • God makes laws
  • God is omnipotent
  • God is omnipresent
  • God wants to be worshipped in truth
  • Joseph Smith was convicted of his personal sins
  • Joseph Smith mourned for the sins of the world
  • Cry to God for mercy
  • Filled with the Spirit of God
  • Savior identified as the Lord of glory
  • Directive to obey commandments
  • Crucifixion so others could achieve eternal life
  • Second Coming in the cloud
  • Fulfillment of prophecies
  • Lord's anger against the earth’s inhabitants
  • Punishment for the ungodly
  • Joseph Smith was filled with love for many days

In the 9 November 1835 First Vision account, several story elements do not show up in subsequent accounts

The same type of thing happens with the 9 November 1835 recital of the story. There are several story elements presented that do not show up in subsequent retellings. The later recitals are, therefore, LESS detailed.

The missing 1835 elements are:

  • Reference to scripture - "seek and ye shall find, knock and it shall be opened"
  • Joseph Smith hears a noise like a person walking toward him
  • Joseph Smith springs to his feet and looks around but doesn't see anybody
  • Many angels were seen during the vision (this element IS repeated in a recital given 5 days later)

Some details in the 1838 First Vision account do not appear in the 1842 (Wentworth Letter) account

A comparison of the Prophet's 1838 and 1842 recitals yields the same result. The following details from the 1838 recounting do not show up in the 1842—Wentworth Letter—rehearsal:

  • An unusual excitement on the subject of religion took place around Manchester, New York
  • Contention among denominational leaders
  • Large-scale conversions
  • Proselytizing of Joseph's family
  • Feelings of anxiety
  • James 1:5 affected Joseph with great force
  • Vision took place on a Spring morning
  • Seized by a dark power; fear of destruction
  • Pillar of light descended
  • Deliverance from the enemy
  • The Father introduced the Son
  • Creeds are an abomination; corruption of professors
  • Having a form of godliness but denying the power thereof
  • Contempt and persecution for telling the story

Again, it is apparent that the Prophet's later tellings of the First Vision story were LESS detailed than his earlier ones.

Source(s) of the criticism
Critical sources

Did Joseph Smith revise his account of the First Vision in 1838 to respond to a leadership crisis?

Joseph Smith was telling the same First Vision story in 1835, three years before the leadership crisis

It is claimed that in 1838 Joseph Smith revised his personal history to say that his original call came from God the Father and Jesus Christ rather than an angel. It is also claimed that his motive for doing this was to give himself a stronger leadership role because an authority crisis had recently taken place and large-scale apostasy was the result.

The idea that Joseph Smith modified the First Vision story in 1838 in order to quell a leadership crisis is a convenient mythology crafted by critics who seem to be woefully unfamiliar with the records of the past and were unaware that Joseph told the same story in 1835.

Warren Parrish was the "ringleader" of the Kirtland leadership crisis in 1839, and yet he was also the scribe for the 1835 First Vision account

This argument is a reference to the Kirtland crisis of 1837–38. Warren Parrish was considered by some of the Saints to be the ringleader of the Kirtland crisis. It is, therefore, all the more interesting that it was this same Warren Parrish who acted as scribe in recording a First Vision recital given by the Prophet Joseph Smith on 9 November 1835. When Parrish's 1835 account of the theophany is compared to the 1838 account it becomes glaringly obvious that the story did NOT change over time, as the critics would like everyone to believe.

There is no shift in historical content between the 1835 and 1838 First Vision accounts, since both are followed immediately thereafter by the Book of Mormon angel story

It should also be noted that both the 1835 and 1838 First Vision accounts are followed immediately thereafter by the Book of Mormon angel story. Thus, it is impossible for critics to claim a shift in historical content by the Prophet. Before the Kirtland crisis took place Joseph Smith spoke in the 1835 retelling of events about an 1820 vision of two personages followed by an 1823 visitation by an angel. After the Kirtland crisis took place Joseph Smith said the exact same thing in the 1838 retelling of events.

9 November 1835 – "was about 14 years old"
2 May 1838 – "a little over fourteen years of age"
9 November 1835 – "looking at the different systems [of religion] taught [to] the children of men"
2 May 1838 – "Some crying, ‘Lo here’ and some ‘Lo there’"
9 November 1835 – "being wrought up in my mind, respecting the subject of religion"; "being thus perplexed in mind"
2 May 1838 – "my mind was called up to serious reflection and great uneasiness"
9 November 1835 – "I knew not who was right or who was wrong"
2 May 1838 – "it was impossible for a person young as I was and so unacquainted with men and things to come to any certain conclusion who was right and who was wrong"
9 November 1835 – "the Lord . . . had said . . . if any man lack wisdom let him ask of God who giveth to all men liberally and upbraideth not"
2 May 1838 – "I was one day reading the Epistle of James, first chapter and fifth verse which reads, ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given him’"
9 November 1835 – "I retired to the silent grove"
2 May 1838 – "I retired to the woods"
9 November 1835 – "[I] bowed down before the Lord"; "I called upon the Lord for the first time"
2 May 1838 – "I kneeled down and began to offer up the desires of my heart to God . . . It was the first time in my life that I had made such an attempt"
9 November 1835 – "I made a fruitless attempt to pray, my tongue seemed to be swollen in my mouth, so that I could not utter . . . looked around, but saw no person"
2 May 1838 – "I was seized upon by some power which entirely overcame me and had such astonishing influence over me as to bind my tongue . . . the power of some actual being from the unseen world"
9 November 1835 – "a pillar of fire appeared above my head, it presently rested down upon my head"
2 May 1838 – "I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me"
9 November 1835 – "a personage appeared . . . another personage soon appeared"
2 May 1838 – "I saw two personages"
9 November 1835 – "he testified unto me that Jesus Christ is the Son of God"
2 May 1838 – "This is my beloved Son"]

Did Joseph Smith lose control of the Church during the 1838 Kirtland apostasy?

The historical record shows that Joseph Smith stayed firmly in charge of Church affairs during the 1838 crisis

Anti-Mormons claim that because of the problems caused by apostates in Kirtland, Ohio Joseph Smith suffered in his role as leader of the restored Church. While it is true that the apostates claimed Joseph Smith to be a fallen prophet, and tried to take over his role, the historical record shows that he stayed firmly in charge of Church affairs. In other words, the anti-Mormon claim that he needed to somehow boost his role as leader by modifying his story to sound more impressive falls flat. Consider the following timeline which leads right up to the time of the recording of the 1838 First Vision account.

  • On 7 November 1837 Joseph Smith was "unanimously" sustained by the Far West, Missouri Saints as the presiding officer of the Church.[66]:522 This is the same location where the Prophet had the 1838 First Vision account recorded.
  • About 10 December 1837 Joseph Smith returned to Kirtland, Ohio. While the Prophet was away at Far West, Missouri Warren Parrish and his band of "reformers" denounced the Saints in general as heretics and set Joseph Smith "at naught".[66]:528 During this period Parrish was under suspicion for embezzling tens of thousands of dollars from the Kirtland bank - which led to the apostasy of a considerable number of Saints.
  • On 22 December 1837 the apostates were threatening to kill a member of the Quorum of the Twelve who was supportive of Joseph Smith[66]:529
  • On 12 January 1838 Joseph Smith and another member of the First Presidency of the Church left Kirtland, Ohio in order to "escape mob violence" which was aimed at them.[67]:1
  • Some of the Kirtland apostates, armed with rifles and pistols, followed the Prophet for 200 miles with the intent of taking his life - he was a firsthand witness to their threats.[67]:2-3
  • On 10 February 1838 Joseph Smith's authority was recognized in Far West, Missouri while that of the apostates was rejected and they were removed from office "by a united voice."[67]:7
  • On 12-14 March 1838 Joseph Smith was met by several groups and escorts, "with open arms," as he approached Far West, Missouri.[67]:9
  • On 29 March 1838 Joseph Smith wrote a letter to Church leaders in Kirtland, Ohio, mentioning the warm reception he received and says of Far West: "The Saints at this time are in union; and peace and love prevail throughout." He also relates: "Various and many have been the falsehoods written from Kirtland to this place, but [they] have availed nothing. We have no uneasiness about the power of our enemies in this place to do us harm." He spoke of recently receiving a vision from the Lord. The Prophet signed his letter as "President of the Church of Christ of Latter-day Saints."[67]:10-12
  • On 6 April 1838 the General Conference of the Church was held in Far West, Missouri and Joseph Smith was the presiding officer.[67]:13
  • About 10 April 1838 Joseph Smith signs a letter identifying himself as one of the "Presidents of the whole Church of Latter-day Saints."[67]:15-16
  • On 28 April 1838 Joseph Smith attended a High Council by invitation and was invited to preside over it.[67]:25-26

Clearly, this is not the picture of a man in a leadership crisis who needed to bolster his standing among the Saints by making up some impressive-sounding story. This is the picture of a man who was being targeted by a small band of thugs but who still retained leadership standing among the vast majority of the Saints. The story that he told before the apostate problems of the Kirtland era was the same story he told after the troublemakers were shown the door.

Do contemporary documents shed any light on the possible persecution of the Smith family after Joseph Smith's First Vision?

Contemporary newspaper articles report an episode that likely provides some window into the persecution which the Smiths endured

Milton Backman recounts the events surrounding the death of Alvin, Joseph's elder brother:

After the death of Joseph's brother, Alvin, who died November 19, 1823, someone circulated the rumor that Alvin's body had been "removed from the place of his interment and dissected." In an attempt to ascertain the truth of this report, Joseph Smith, Sr., along with neighbors gathered at the grave, removed the earth, and found the body undisturbed. To correct the fabrication, designed in the opinion of Joseph's father to injure the reputation of the Smith family, Joseph, Sr., placed in the Wayne Sentinel (which appeared on successive Wednesdays from September 30 to November 3, 1824) a public notice reciting his findings that the body was undisturbed. [68]

Richard Bushman noted:

What Joseph said explicitly was that the vision led to trouble, though his youthful sensitivity probably exaggerated the reaction. The talk with the minister, he remembered, brought on ridicule by "all classes of men, both religious and irreligious because I continued to affirm that I had seen a vision." Local people seemed to have discussed his case, even though he said nothing to his parents. Eighteen years later when he wrote his history, the memories of the injustices still rankled.[69] For what ever reason, his father's family suffered "many persecutions and afflictions," he recalled, deepening a previous sense of alienation. William Smith remembered people throwing dirt, stones, and sticks against the Smith house. Later, after Alvin died, it was rumored someone had disturbed his body, and Joseph Sr. published a notice in the paper that the body had been exhumed and found to be untouched. Once someone fired a short at young Joseph for no apparent reason.[70][71]

This kind of malicious gossip is cruel and requires some motive. The notice that Joseph Smith Sr. placed in the Wayne Sentinel appeared four years after the first vision and one year after the first visit of Moroni to Joseph Smith, the visit in which Joseph was first shown the location of the plates but was not allowed to obtain them. This event is thus three years before Joseph's more-widely-known acquisition of the plates and five years before the publication of the Book of Mormon. If the Smith family could be the subject of such malicious gossip when faced with a tragedy like Alvin's death, without any other known motive for the ill treatment, can we reasonably presume that Joseph's vision had something to do with it? This should be considered in assesments of Joseph's claims to persecution[72]

What did Joseph Smith's mother Lucy Smith say regarding the persecution of the Smith family after the First Vision?

Joseph's mother recalled that Joseph suffered "every kind of opposition and persecution from different orders of religionists

Lucy Mack Smith recalled,

From this time [the First Vision] until the twenty-first of September, 1823 [when he saw the angel Moroni] Joseph continued, as usual, to labour with his father, and nothing during this interval occurred of very great importance—though he suffered, as one would naturally suppose, every kind of opposition and persecution from the different orders of religionists. [73]

What did Joseph Smith's brother William Smith say regarding the persecution of the Smith family after the First Vision?

William Smith said that "We never knew we were bad folks until Joseph told his vision"

William Smith, Joseph's brother remembered:

We were all very much scoffed at and persecuted during all this time, while Joseph was receiving his visions and translating the plates. [74]

It has generally been stated that my father's family were lazy, shiftless and poor; but this was never said by their neighbors, or until after the angel appeared and the story of the golden Bible was told.... [75]

It is said that Joseph and the rest of the family were lazy and indolent. We never heard of such a thing until after Joseph told his vision, and not then by our friends. Whenever the neighbors wanted a good days work done they knew where they could get a good hand and they were not particular to take any of the other boys before Joseph either. We cleared sixty acres of the heaviest timber I ever saw. We had a good place, but it required a great deal of labor to make it a good place. We also had on it from twelve to fifteen hundred sugar trees, and to gather the sap and make sugar and molasses from that number of trees was no lazy job. We worked hard to clear our place and the neighbors were a little jealous. If you will figure up how much work it would take to clear sixty acres of heavy timber land, heavier than any here, trees you could not conveniently cut down, you can tell whether we were lazy or not, and Joseph did his share of the work with the rest of the boys.

["]We never knew we were bad folks until Joseph told his vision. We were considered respectable till then, but at once people began to circulate falsehoods and stories in a wonderful way." [76]

With William's accounts, we again see that the persecution was largely verbal, in the form of gossip and slander.

What did Joseph Smith's contemporaries say regarding the persecution of the Smith family after the First Vision?

Thomas H. Taylor said that some people "ducked him in the pond that you see over there, just because he preached what he believed and for nothing else"

Thomas H. Taylor, was asked, ""What did the Smiths do that the people abused them so?" He replied:

They did not do anything. Why! these rascals at one time took Joseph Smith and ducked him in the pond that you see over there, just because he preached what he believed and for nothing else. And if Jesus Christ had been there, they would have done the same to him. Now I don't believe like he did; but every man has a right to his religious opinions, and to advocate his views, too; if people don't like it, let them come out and meet him on the stand, and shew his error. Smith was always ready to exchange views with the best men they had. [Why didn't they like Smith?, asked the interviewer.]

To tell the truth, there was something about him they could not understand; someway he knew more than they did, and it made them mad. [77]

The raw notes for the Taylor interview likewise mention Joseph Smith being "ducked in the creek in Manchester" despite the fact that the Smiths "did nothing" and "nothing has been sustained [a]gainst [Joseph] Smith". [78]

Here too, then, we see an element of physical persecution, though the gossip and slander identified by William and Lucy was likely far more common.

Does Joseph Smith's 1832 account of the First Vision not mention that he was persecuted for telling others about the vision?

The Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital

Joseph Smith's 1832 First Vision account does not explicitly say that he was persecuted for relating his spiritual manifestation to others. Some have claimed that this stands as evidence that the Prophet's story evolved over time—probably to add a sense of drama. However, the Prophet's 1832 history of the Restoration talks about persecution in very close proximity to the First Vision recital. The persecution is situated squarely between the First Vision experience and the angel Moroni visitations. The documentary evidence presented above demonstrates conclusively that Joseph Smith did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference to other elements or leaving them out altogether. Regardless, it was still a record of the very same experience that took place at the Smith homestead near Palmyra, New York.

"My father's family have suffered many persecutions and afflictions"

Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,

  • "I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart"
  • "there were many things which transpired that cannot be written"
  • "my father's family have suffered many persecutions and afflictions"

Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses to it were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because—as far as this particular document was concerned—he had elected not to write down "many things which transpired."

Documentary evidence from the 1838 First Vision account

The following documentary evidence from the 1838 First Vision account strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.

  • Back "then" (i.e., between 1820 and 1823) Joseph's mind was engaged in "serious reflection" over the notion that he had been the recipient of "the bitterst persecution and reviling" by adherents of religion, simply because he had spoken about his First Vision.
  • Persecution over the vision was also heaped upon Joseph Smith by "irreligious" persons.
  • His words were treated not only lightly but also with great contempt.
  • It was implied that he was a liar.
  • He was told that his experience originated with the Devil.
  • People became prejudiced against him. They spoke "all manner of evil against [him] falsely". He was "hated".
  • The persecution increased over time and even became "severe".
  • Some people tried to get Joseph Smith to "deny" his vision.
  • The Prophet relates: "I was led to say in my heart, 'Why persecute me for telling the truth?'"

This 1838 description corresponds very well with the "many persecutions and afflictions" that are mentioned in the 1832 account. It also matches closely with the 1832 statements that nobody would believe Joseph's story and he reflected upon this adverse situation in his heart.

The persecution aspect of the 1838 account is rarely mentioned in subsequent accounts

It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).

  • It is missing in Orson Pratt's 1840 missionary tract called An Interesting Account of Several Remarkable Visions.
  • It is missing in the Prophet's 1842 Wentworth Letter recital.
  • It shows up again in David White's 1843 newspaper interview with the Prophet where an interesting insight is provided about the reason for the pronounced negative reaction by some of those who heard the story. The Prophet said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."
  • Rejection, but no outright persecution, is mentioned in Alexander Neibaur's 1844 diary notes. There Joseph is said to have "told the Methodist priest [about the experience], [but he] said this was not a[n] age for God to reveal Himself in vision[. The priest said that] revelation ha[d] ceased with the New Testament."

This last example is especially significant because it is an obvious reference to the Methodist minister who is spoken of in the 1838 History of the Church account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always include an equal amount of story elements in his recitals of the First Vision. Critics of this manifestation should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.

See also:Did Joseph Smith not talk about persecution in his 1832 account?
Learn more about claims that Joseph Smith's First Vision is impossible because there is no such thing as visions
Online
  • Steven C. Harper, "Evaluating Three Arguments Against Joseph Smith's First Vision," Interpreter: A Journal of Mormon Scripture 2/2 (12 October 2012). [17–34] link
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Source(s) of the criticism
Critical sources

Did Joseph Smith become a member of Emma Hale Smith's Methodist congregation in 1828, eight years after the First Vision?

When the procedures and policy of the Methodist Episcopal Church are examined, it is not possible that Joseph could have joined as related in the story given by one of his critics

Joseph and Hiel Lewis were cousins of Emma Hale Smith; they would have been aged 21 and 11 respectively in 1828, and in 1879 reported:

...while he, Smith, was in Harmony, Pa., translating his book....that he joined the M[ethodist] [Episocpal] church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class book, the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune, and had a talk with Smith. They told him plainly that such a character as he was a disgrace to the church, that he could not be a member of the church unless he broke off his sins by repentance, made public confession, renounced his fraudulent and hypocritical practices, and gave some evidence that he intended to reform and conduct himself somewhat nearer like a christian than he had done. They gave him his choice, to go before the class, and publicly ask to have his name stricken from the class book, or stand a disciplinary investigation. He chose the former, and immediately withdrew his name. So his name as a member of the class was on the book only three days.--It was the general opinion that his only object in joining the church was to bolster up his reputation and gain the sympathy and help of christians; that is, putting on the cloak of religion to serve the devil in. [79]

However, the Lewis' account of Joseph's three-day membership leaves him neither the time, nor the searching assessment required to become a member of the Methodists. This scenario simply does not match how Methodists admitted or expelled members. At best, he was probably regarded as "on probation" or (in modern LDS parlance) "an investigator". The means by which the Methodists separated themselves from Joseph are inconsistent with him being a full member; they do, however, match how probationaries were handled, though in Joseph's case he seems to have had more abrupt and preemptory treatment than was recommended.

This, coupled with the late date of the reminiscences, the clearly hostile intent of the witnesses, and multiple reports from both friendly and skeptical sources that claim Joseph never formally joined another religion make the critics' interpretation deeply suspect.

There is a marked absence of any other witnesses of Joseph's supposed membership and involvement

The Lewis witness is late. There is a marked absence of any other witnesses of Joseph's supposed membership and involvement, even though there are many witnesses who could have given such testimony.

For example, Nathaniel Lewis, another family member, was a Methodist minister. In his 1834 affidavit against Joseph, he emphasized his "standing in the Methodist Episcopal Church" which led him to "suppose [Joseph] was careful how he conducted or expressed himself before me." Yet, though anxious to impugn Joseph's character, this Lewis said nothing about membership in (or expulsion) from the Methodists. [80]

Likewise, none of Emma's other family members said anything about a Methodist connection, though they were closest to and most aware of Joseph's actions at this juncture than at any other time. Yet, Isaac Hale, Alva Hale, Levi Lewis, and Sophia Lewis are silent on the matter of Joseph's Methodism.

How quickly could one join the Methodists in the 1830s?

As we examine Osmon Cleander Baker's A guide-book in the administration of the discipline of the Methodist Episcopal Church, we will discover that the scenario described by Joseph and Hiel Lewis of Joseph Smith's ejection from the Methodists simply does not match how Methodists admitted or expelled members. [81] (This work dates to 1855, but it often invokes Wesley himself, and is a good first approximation of how Methodists saw such matters.)

A six month probationary period was required in order to join the Methodists

The Guide-Book is clear that considerable time needs to elapse before one is formally admitted as a member:

[23] The regularly-constituted pastor is the proper authority to admit suitable persons to the communion of the Church. The preacher in charge, acting at first under the authority of Mr. Wesley, received members into the society, and severed their relations from the Church, according to his own convictions of duty. In 1784 the assistant was restricted from giving tickets to any, until they had been recommended by a leader with whom they had met, at least two months, on trial. In 1789 the term of probation was extended to six months....Hence, [24] since the organization of our Church, none could be received into full communion who had not previously been recommended by a leader; and, since 1840, it has been required that the applicant pass a satisfactory examination before the Church, respecting the correctness of his doctrine and his willingness to observe the rules of the Church....

Joseph's experience would predate the 1840 requirement, but clearly the requirement of at least a six month probationary period was required, and this required a leader to meet with them and be recommended for membership. The Lewis' three days certainly make this impossible.

Orthodox Christians may have the waiting period waived, but this still requires membership in an orthodox denomination, which Joseph Smith did not have

The Guide-Book indicates that orthodox Christians may have the waiting period waived:

6. "Persons in good standing in other orthodox Chruches, who desire to unite with us, may, by giving satisfactory answers to the usual inquiries, be received at once into full fellowship."....

This still requires membership in an orthodox denomination, which Joseph did not have. Further, he clearly could not give the "satisfactory answers" to the types of questions which the Guide-Book recommends, since the Lewis brothers insist that he was unwilling to do so only three days later. Furthermore, Joseph's views were clearly not "orthodox" by Methodist standards.

Those who were not full members of the church were called "probationers," and at least six months was required to end a probationary period

The Guide-Book is again specific about the length of time required to pass this stage, and the searching examination of conduct and belief that Methodist groups required:

[28]...it is a matter of vital importance to test, with deep scrutiny, the moral and Christian character of those who propose to enter her holy communion. No proselyte was admitted to Jewish fellowship without being well proved and instructed. The same care was observed by the early Christian Church. "None in those days," says Lord King, "were hastily advanced to the higher forms of Christianity, but according to their knowledge and merit, gradually [29] arrived thereto."...It is the prerogative of the preacher in charge alone to receive persons on trial. No one whose name is taken by a class-leader can be considered as a member on trial until the preacher recognizes the person as such....

[30] As the minister may not know whether the candidate makes a truthful declaration of his moral state, he is authorized "to admit none on trial except they are well recommended by one you know, or until they have met twice or thrice in class." As they are not supposed, at the time of joining on trial, to be acquainted with our doctrines, usages, and discipline, they are not required, at that time, to subscribe to our articles of religion and general economy; but if they propose to join in full connexion, "they must give satisfactory assurances both of the correctness of their faith and their willingness to observe and keep the rules of the Church."...

The Discipline does not specify the time when the probation shall terminate, but it has [31] fixed its minimum period. "Let none be received into the Church until they are recommended by a leader with whom they have met at least six months."...

Again, at least six months was required to end a probationary period. One could not even be a trial, or probationary member unless they were "well recommended" (which seems unlikely, given the reaction to those who did know about Joseph as soon as they heard) or had attended "twice or thrice in class"--this too seems unlikely given only three days of membership.

An earlier account from a Methodist magazine prior to 1828 also supports this reading. In a letter to the editor from a Methodist missionary in Connecticut, the missionary responds to the accusation by others (usually Calvinists) who claim the Methodists falsify their membership records: they are accused of counting only those who have been added, but subtracting those who had left. Part of the response includes line: ".... though the first six months of their standing is probationary, yet they are not during that time denied any of the privileges of our church" (page 33-34).

The letter writer speaks of a revival in New Haven, where he is based, in 1820. "My list of probationers, commencingt June 25, 1820, to this date [March 16, 1821], is one hundred and forty; between twelve and twenty of these have declined from us, some to the Congregationalists, and some back to the world, and some have removed, and one died in the triumphs of faith. I think we may count about one hundred and twenty since June last." (36-7)[82]

It seems likely, then, that the same procedures would have been in place in Joseph's 1828 encounter with Methodism, which occurred squarely between this 1822 letter and the 1855 manual.

Methodists also regarded baptism as an essential part of becoming a member, and specifically barred probationers who were not baptized from full membership and participation

[32] Nor is it the order of the Church for probationers, who have never been baptized, to partake of the holy sacrament. The initiatory rite should first be administered before the person is admitted to all the distinguishing rites of the new covenant.

Since we have no record that Joseph was baptized into Methodism or any other faith prior to his revelations and founding of a new religious movement, this is another bar to his membership with the Methodists. How did he compress his six-month probation, proper answers to all the questions, searching interview by his fellow parishioners, and his baptism, only to abandon the faith without complaint, all within three days?

The Methodist Church had no jurisdiction over acts committed before the member had joined

The Guide-Book was also clear that (save for immorality in preachers), the Methodist Church had no jurisdiction over acts committed before the member had joined:

[90] Any crime, committed at however remote a period, if it be within the time in which the accused has been a member of the Church, is indictable; but it cannot extend to any period beyond membership....

Thus, nothing that Joseph had said or done prior to his membership could have been grounds for action. Thus, only the events of a scant three days were under the jurisdiction of the Methodists, if he had been accepted as a full member. (The Lewises even admit that nothing Joseph had said or done was cause for suspicion, because those who did not know him saw no cause for concern. It was only those who knew his past who were concerned.)

If, however, he was seen as a probationary or "person on trial," then the church and its leaders and members had every right to assess anything about him and decide if he merited membership.

Those who have not formally joined the Methodists could leave the group relatively easily

The Guide-Book is clear that those who have not formally joined the Methodists can leave the group relatively easily:

[30] A mere probationer enters into no covenant with the Church. Every step he takes is preliminary to this, and either party may, at any time, quietly dissolve the relation between them without rupture or specific Church labour.

The Lewis brothers claim they gave Joseph a choice: (1) repent and change his ways; or (2) remove himself from association with them, by either (a) telling the class publicly that he was doing so; or (b) being subject to a disciplinary investigation. This matches how the Guide-Book recommends that probationers or "person[s] on trial" be handled:

[32] A person on trial cannot be arraigned before the society, or a select number of them, on definite charges and specifications. "If he walk disorderly, he is passed out by the door at which he came in. The pastor, upon the evidence and recommendation required in the Discipline, entered his name as a candidate, or probationer, for membership, and placed him in a class for religious training and improvement; now if his conduct be contrary to the gospel, or, in the language of our rule, if he 'walk disorderly [33] and will not be reproved,' it is the duty of the pastor to discontinue him, to erase his name from the class-book and probationers' list. This is not to be done rashly, or on suspicion, or slight evidence of misconduct. It is made the duty of his leader to report weekly to his pastor 'any that walk disorderly and will not be reproved.' This implies that the leader, on discovering an impropriety in his conduct, first conversed privately with him, and, on finding that he had done wrong, attempted to administer suitable reproof that he might be recovered. Had he received reproof, this had been the end of the matter; but he 'would not be reproved,'--would not submit to reproof,--and the leader therefore reports the case to the pastor. But it is evidently the design that after this first failure on the part of the leader, further efforts should be made by the pastor; for the rule, after providing that such conduct shall be made known to the pastor, adds: 'We will admonish him of the error of his ways. We will bear with him for a season. But, then, if he repent not, he hath no more place among us.' The pastor, on consultation with the leader and others when convenient in country societies, and with the [34] leaders' meeting, where there is one, determines on the proper course, and carries the determination into effect. Here is a just correspondence between rights and duties." - Plat. Meth., p. 87.

In contrast to probationers, full members were required to undergo a disciplinary procedure

The Guide-Book is very clear:

[35] When a Church relation is formed, the member, virtually, promises to observe the rules and usages of the society, and if he violates them, to submit to the discipline of the Church. And hence none can claim a withdrawal from the Church against whom charges have been preferred, or until the Church has had an opportunity to recognise the withdrawal. A solemn covenant cannot be dissolved until the parties are duly notified....

How is this discipline to be handled? The Guide-Book contains extensive rules for managing such trials, and insists that such a trial is the only way to challenge the membership of a full member:

[83] It is a principle clearly recognised by the Discipline of our Church, that no member, in full connexion, can be dropped or expelled by the preacher in charge until the select committee, or the society of which he is a member, declares, in due form, that he is guilty of the violation of some Scriptural or moral principle,, or some requisition of Church covenant....[96] The Discipline requires that an accused member shall be brought before "the society of which he is a member, or a select number of them." In either case it should be understood that only members in full connexion are intended....

The "select committee" was a quasi-judicial body of church members assembled to hear such charges, assess the evidence, and affix punishment if necessary. The Guide-Book emphasizes that this important right had been explicitly defined after Joseph's time (in 1848). For full members, it is clearly seen as a privilege which cannot be abridged:

[83] The restrictive rules guarantee, both to our ministers and members, the privilege of trial and of appeal; and the General Conference has explicitly declared that "it is the right of every member of the Methodist Episcopal Church to remain in said Church, unless guilty of the violation of its rules; and there exists no power in the ministry, either individually or collectively, to deprive any member of said right."—Rec. Gen. Con. [89] 1848, p. 73. The fact that the member is guilty of the violation of the rules of the Church must be formally proved before the body holding original jurisdiction in the case. If the administrator personally knows that the charges are substantially true, it does not authorize him to remove the accused member. The law recognises no member as guilty until the evidence of guilt is duly presented to the proper tribunal, and the verdict is rendered....

Thus, even if the Lewis brothers had personal knowledge of Joseph's guilt, if he had been a full member, they could not have simply told him to leave.

Could Joseph just withdraw as a full member?

The Guide-Book seems to rule this option out, for full members:

[108] If an accused member evades a trial by absenting himself after sufficient notice has been given, and without requesting any one to appear in his behalf, it does not preclude the necessity of a formal trial....

Furthermore, the public removal in front of the congregation seems to be out of harmony with another rule regarding trials for full members:

[110] It is highly improper, ordinarily, to conduct a trial in a public congregation. None should be present except the parties summoned; at least, unless they are members of the Church....

See also:When did Joseph Smith become 'partial to the Methodist sect'?
When was Lucy Mack Smith baptized as a Presbyterian?
Source(s) of the criticism
Critical sources

What did Brigham Young say that leads one to believe that he denied the First Vision?

Brigham stated that "The Lord did not come with the armies of heaven..."

It is claimed that President Brigham Young taught in an 1855 sermon that the Lord did not appear to Joseph Smith and forbid him from joining any of the religious denominations of his day, and that it was an "angel" who delivered this message instead. [83]

See also:Note that the same critics also claim that Brigham Young never spoke about the First Vision at all

An edited version of the 1855 sermon text—as it is presented by Church critics—reads as follows:

"The Lord did not come with the armies of heaven...But He did send His angel to...Joseph Smith Jun[ior]...and informed him that he should not join any of the religious sects of the day."[84]

Brigham actually said "The Lord did not come with the armies of heaven...with aught else than the truth of heaven..."

A complete quotation of the relevant 1855 sermon text reads as follows (bolded words indicate anti-Mormon usage):

the Lord sent forth His angel to reveal the truths of heaven as in times past, even as in ancient days. This should have been hailed as the greatest blessing which could have been bestowed upon any nation, kindred, tongue, or people. It should have been received with hearts of gratitude and gladness, praise and thanksgiving.

But as it was in the days of our Savior, so was it in the advent of this new dispensation. It was not in accordance with the notions, traditions, and pre-conceived ideas of the American people. The messenger did not come to an eminent divine of any of the so-called orthodoxy, he did not adopt their interpretation of the Holy Scriptures. The Lord did not come with the armies of heaven, in power and great glory, nor send His messengers panoplied with aught else than the truth of heaven, to communicate to the meek[,] the lowly, the youth of humble origin, the sincere enquirer after the knowledge of God. But He did send His angel to this same obscure person, Joseph Smith Jun., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong; that they were following the precepts of men instead of the Lord Jesus; that He had a work for him to perform, inasmuch as he should prove faithful before Him.

Brigham actually used several phrases from Joseph's published First Vision account in this sermon

The portion of the second paragraph that critics focus on in their argumentation contains distinct themes found in the official, previously-published history of Joseph Smith. It is, therefore, necessary to evaluate President's Young's remarks in that light. Consider the following comparison of texts -

  • BRIGHAM YOUNG (1855 sermon): "informed him that he should not join any of the religious sects of the day, for they were all wrong."
  • JOSEPH SMITH (1842 published First Vision text): "I was answered that I must join none of them, for they were all wrong."
  • BRIGHAM YOUNG (1855 sermon): "they were following the precepts of men."
  • JOSEPH SMITH (1842 published First Vision text): "they teach for doctrine the commandments of men."
  • BRIGHAM YOUNG (1855 sermon): "instead of the Lord Jesus."
  • JOSEPH SMITH (1842 published First Vision text): "they draw near to me with their lips, but their hearts are far from me" [Jesus Christ speaking].

Since President Young was obviously drawing his ideas from the official, published First Vision text it is reasonable to propose that he was referring to a completely different event after the comma that follows the word "Revelator" . . . while still referring to the "He" at the beginning of the sentence. Hence, "He" (the Lord) send His angel (Moroni) to Joseph Smith but "He" also—ON A DIFFERENT OCCASION—told Joseph Smith not to join any of the churches.

It should be noted that this sermon was not primarily about the foundational events of Mormonism, but about the United States government and its treatment of the Saints. President Young's remarks on foundational events were incidental, not central, to his message. It should also be pointed out that President Young did not personally deliver this sermon, but had Thomas Bullock read it to the audience which had assembled in the Salt Lake City tabernacle. Bullock served as a scribe on the Joseph Smith history project between 1845 and 1856. It is likely, therefore, that when Bullock delivered President Young's sermon in 1855 he was aware of the First Vision accounts found within the previously-published Joseph Smith history.

The First Vision story had been published nine times before Brigham gave this sermon

It should also be remembered that long before President Brigham Young's 1855 sermon was delivered in Salt Lake City his subordinates in the Quorum of the Twelve Apostles had published the First Vision story on nine different occasions: (Orson Pratt - 1840, 1850, 1851); (Orson Hyde - 1842); (John E. Page - 1844); (John Taylor - 1850); (Lorenzo Snow - 1850); (Franklin D. Richards - 1851, 1852). It is doubtful that President Young would have remained ignorant of these publications and their content. In fact, it is known that Elder Lorenzo Snow wrote to President Young on 1 November 1850 and mentioned explicitly that his publication contained accounts of "visions of Joseph" - including the First Vision story.[85]

The charge that President Brigham Young said an angel inaugurated the last dispensation instead of Deity cannot be supported. Evidence suggests that President Young's 1855 sermon is closely paraphrasing distinct First Vision story elements that were publicly available to all of the Saints in 1842.

Is there anything wrong with early Church leaders using the term "angel" to refer to Jesus Christ?

The word translated "messenger" is the Hebrew mal'ak which can also be translated as "an angel"

What about the term "angel"? Is there anything wrong with Brigham Young or others using that term to refer to Jesus Christ? Malachi spoke of the Lord as the "messenger of the covenant whom ye delight in." (Mal.3:1) The word translated "messenger" is the Hebrew mal'ak which can also be translated as "an angel."[86] The Septugint of Isaiah 9:6, traditionally thought by Christians to refer to Christ speaks of the "messenger of great counsel." This term for Jesus was frequently used by early Christians. Eusebius stated that Christ "was the first and only begotten of God; the commander-in-chief of the spiritual and immortal host of heaven; the angel of mighty counsel; the agent of the ineffable purpose of the Father." [87] The Martyrdom and Ascension of Isaiah (an apocryphal work, thought to have been written before the fourth century states that when Christ descended to earth he "made himself like the angels of the air, that he was like one of them." [88] The Epistula Apostolorum (another important early Christian work, thought to have been written by 2nd Century Christians quotes the resurrected Jesus as saying,"I became like an angel to the angels...I myself was a servant for myself, and in the form of the image of an angel; so will I do after I have gone to my Father." [89] At least the use of the term "angel" in Christianity does not seem unknown.

Joseph Smith said that after his resurrection, Jesus Christ "appeared as an angel to His disciples."

How did Joseph Smith understand the term "angel"? One revelation calls Jesus Christ "the messenger of salvation" (D&C 93꞉8) Another states,"For in the Beginning was the Word, even the Son, who is made flesh, and sent unto us by the will of the Father." (JST John 1:16). The Father sends Jesus because he is the angel of salvation. Joseph Smith himself taught that angels of God are resurrected beings who have bodies of flesh and bone. [90] "Jesus Christ became a ministering spirit (while his body was lying in the supulchre) to the spirits in prison...After His resurrection He appeared as an angel to His disciples." [91] In Mormon theology the term "angel" has a unique doctrinal significance.

Since Joseph Smith frequently taught this doctrine, is it any wonder that those who knew him best (Brigham Young, Orson Pratt, Heber C. Kimball, George A. Smith, etc.), would frequently refer to the Lord's visit to Joseph Smith as the visit of an angel (i.e. a resurrected personage of flesh and bone)?

Juncker (1994): "Unknown to many, the early church fathers often referred to Jesus as an Angel....in antiquity the word 'angel' meant 'messenger'"

Günther Juncker (at the time of this writing), Master of Divinity candidate at Trinity Evangelical Divinity School:

Unknown to many, the early church fathers often referred to Jesus as an Angel. And they gave him this appellation long before the (alleged) distortions of Constantine, the Controversies, the Councils, and the Creeds.... the word Angel has a prima facie claim to being a primitive, if not an apostolic, Christological title. Before pronouncing judgement on the Fathers, men who were often quite close to first-century apostles and eyewitnesses, we may recall that in antiquity the word "angel" had a broader semantic range than at present. When we think of angels, we immediately think of super-human, bodiless spirits, all of whom were created and some of whom fell with Satan in his rebellion. But in antiquity the word "angel" meant "messenger." It was primarily a functional (as opposed to an ontological) description and, thus, could refer to messengers who were human, angelic, or divine (the best known of the latter being Hermes, "the messenger god"). Likewise in Scripture, in both the OT and the NT, the term angel refers to human as well as to angelic messengers.[92]

Did Brigham Young confirm or expound on Joseph Smith’s first vision?

Milton V. Backman, "I Have a Did Brigham Young confirm or expound on Joseph Smith’s first vision?," Ensign, Apr. 1992, 59:

President Young’s conviction of the divine calling of Joseph Smith included an unwavering acceptance of Joseph’s testimony regarding the First Vision. In 1842, Joseph Smith published two accounts of his 1820 theophany in the Times and Seasons—one he had written and included earlier in the Wentworth Letter, and the other a more extended history that appeared in serial form. This latter account (the account which appears in the current edition of the Pearl of Great Price) was reprinted in the Deseret News, the Millennial Star, and the first editions of the Pearl of Great Price during the presidency of Brigham Young. That President Young was well acquainted with this history is evident by the fact that he periodically cited the work in his sermons and writings.[93] —(Click here to continue)

When and how often did Brigham Young refer to elements of Joseph Smith's First Vision in his discourses?

It cannot be denied that Brigham Young was aware of the official version of the First Vision as published by Joseph Smith in Nauvoo, Illinois

It has been claimed that "Brigham Young never once mentioned the First Vision of God the Father and his Son in his 30 years of preaching as President of the Church." Note that the same critics also claim that Brigham Young taught only that an angel came: a strange claim to make while insisting that Brigham never spoke of the First Vision at all.

See also:Note that the same critics also claim that Brigham Young denied God or Christ appeared in the First Vision

It cannot be denied that Brigham Young was aware of the official version of the First Vision as published by Joseph Smith in Nauvoo, Illinois. And it is almost beyond comprehension to believe that President Young was not aware of numerous First Vision story recitals (both in print and over the pulpit) by high Church authorities such as Orson Pratt, Lorenzo Snow, John E. Page, George Q. Cannon, Orson Hyde, John Taylor, Franklin D. Richards, and George A. Smith.

First Vision elements and other revelatory claims for Joseph in Brigham Young's addresses

  • JS called at fourteen[94]
  • JS called as a youth[95]
  • Revival or Reformation[96]
  • All churches wrong; Don’t join any church[97]
  • Two personages[98]
  • Moroni and Book of Mormon[99]
  • Priesthood restored[100]

Chronological mentions of First Vision and other visitations by Brigham Young

This charge is not historically accurate. It can be plainly seen in the information provided below that Brigham Young was aware of the First Vision story during his tenure as President of the Church and not only shared it with non-Mormons in written form but also spoke to the Saints about it over the pulpit.

1832

  • Brigham Young September 1832, declared that he "received the sure testimony, by the spirit of prophecy, that he [Joseph Smith] was all that any man could believe him to be, as a true Prophet."[101]

1835–36

  • Around 9 August 1835 Joseph Young (Brigham Young’s brother) was serving as a missionary with Burr Riggs and they were teaching the First Vision story.[102] In the Summer of 1836 Joseph Young and Brigham Young were serving together as missionaries.[103]

1838

  • Brigham Young, 22 December 1838:
I left Kirtland in consequence of the fury of the mob … who threatened to destroy me because I would proclaim, publicly and privately, that I knew, by the power of the Holy Ghost, that Joseph Smith was a Prophet of the Most High God.[104]

1841

On the 4th June I started for home, in company with Elders Young and Taylor.—Elder O. Pratt remained in New York to republish the book he had printed in Edinburgh, Scotland, giving a history of the coming forth of the Book of Mormon, and of which he intended to publish 5,000 copies…. [78] Elder Orson Pratt arrived here this week…[105]

1845

  • Brigham Young, June 25, 1845: we received the priesthood from God through Joseph Smith…. The Twelve Apostles who received the priesthood from Joseph[106]

1847

  • Brigham Young, D&C 136꞉37 (January 14, 1847): … Joseph Smith, whom I did call upon by mine angels, my ministering servants, and by mine own voice out of the heavens, to bring forth my work.[107]
  • Brigham Young, January 17, 1847: Dr. Richards read ‘The Word and Will of the Lord’ [D&C 136] and all present voted unanimously to receive it. I addressed the assembly showing that the Church had been led by revelation just as much since the death of Joseph Smith as before, and that he was as great and good a man, and as great a Prophet as ever lived upon the earth, Jesus excepted. Joseph received his apostleship from Peter and his brethren[108]
  • Brigham Young
When Brother Joseph received the priesthood he did not receive all at once but he was a prophet, seer and revelator before he received the fullness of the priesthood and keys of the kingdom. He first received the Aaronic Priesthood and was ordained under the hands of John the Baptist. He then had not power to lay on hands to confirm the church but afterwards he received the Patriarchal or Melchizedek Priesthood from under the hands of Peter, James and John, who were of the Twelve apostles and were the presidency when the other apostles were absent.[109]

1848

  • Brigham Young wrote, late December 1848: "Elder Orson Pratt published a series of pamphlets on the first principles, viz., Divine Authority, or the Question, Was Joseph Smith Sent of God…. Kingdom of God parts 1 & 2…. Also reprinted his pamphlet entitled Remarkable Visions 16 pages… All of which were published in Liverpool, England"....[110]

1850

  • Brigham Young, June 23, 1850, Bowery: "[sin and darkness] makes it necessary for the Lord to speak from the heavens, send his angels to converse with men, and cause his servants to testify of the things of God"[111]
  • On 1 November 1850 Lorenzo Snow wrote a letter to Brigham Young and informed him that he had produced a tract called The Voice of Joseph which included information on "visions of Joseph Smith." This tract talks about the Prophet’s First Vision experience. [112]

1853

  • Brigham Young 19 June 1853:
All persons who are acquainted with this kingdom, who knew Joseph Smith from his boyhood, from the time the Lord revealed to him where the plates containing the matter in the Book of Mormon were deposited, from the time the first revelation was given to him, and as far back as he was known, in anywise whatever, as a person professing to have received a visitation from heaven—all must know that as much priestcraft as was then within the circle of the knowledge of Joseph Smith, jun., he had to bear on his back, and to lift from time to time. On the other hand, as his name spread abroad, and the principles of the Gospel began to be more extensively taught, in the same proportion he had more to bear. The Lord began to raise him up, and endow him with wisdom and power that astonished both his friends and his foes.[113]
  • Brigham Young 24 July 1853:
the Book of Mormon is true, that Joseph Smith was a true Prophet of the Lord, that an angel from heaven administered to him, that the Latter-day Saints have got the true Gospel, that John the Baptist came to Joseph Smith and committed to him the keys of the Aaronic Priesthood; and that Peter, James, and John also came to him, and gave him the keys of the Melchisedek Priesthood....[114]

1854

  • The Lucy Mack Smith autobiography called Biographical Sketches became available in Utah. Since Brigham Young protested vigorously against some of this book’s content he was more than likely aware of the 1838 Church history First Vision material printed within it. [115]
  • Brigham Young, March 31, 1854:
….After the administration of baptism, we believe in laying hands upon the candidate for his confirmation as a member of the Church, and for his reception of the Holy Ghost; and we believe that these, and all other ordinances pertaining to salvation, should be administered by persons actually clothed with the priesthood, as again restored to the earth through the ministration of angels to the Prophet JOSEPH SMITH…. Trusting that this reply, though brief, will be satisfactory on the points of your inquiry I remain, respectfully, your obedient servant, BRIGHAM YOUNG, [116]

1855

  • Brigham Young, (Feb 18, 1855):
But as it was in the days of our Savior, so was it in the advent of this new dispensation. It was not in accordance with the notions, traditions, and pre-conceived ideas of the American people. The messenger did not come to an eminent divine of any of the so-called orthodoxy, he did not adopt their interpretation of the Holy Scriptures. The Lord did not come with the armies of heaven, in power and great glory, nor send His messengers panoplied with aught else than the truth of heaven, to communicate to the meek, the lowly, the youth of humble origin, the sincere enquirer after the knowlege [knowledge] of God. But He did send His angel to this same obscure person, Joseph Smith jun., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong; that they were following the precepts of men instead of the Lord Jesus; that He had a work for him to perform, inasmuch as he should prove faithful before Him. No sooner was this made known, and published abroad, and people began to listen and obey the heavenly summons, than opposition began to rage, and the people, even in this favored land, began to persecute their neighbors and friends for entertaining religious opinions differing from their own.[117]
  • [NOTE: compare the above with this by George Q. Cannon in 1889:
But you may ask, ‘How shall I know concerning this? Shall I expect the Lord Himself to come, or His Son Jesus, or send a holy angel to me?’ In reply, we say, No; do not look for such things. This is not the Lord’s way of dealing with His children. It is true, the Father and the Son and angels visited the Prophet Joseph. This was necessary. He was a chosen instrument to accomplish a great work, and to do this he was visited in this manner, so that through him knowledge that had long been lost might be restored[118] (308b)

1857

On 13 August 1857 Brigham Young, Heber C. Kimball, Daniel H. Wells, John Taylor, Willard Richards, and Wilford Woodruff placed several publications in the southeast cornerstone of the Salt Lake Temple that contained First Vision accounts. They were:
  • The Pearl of Great Price
  • Lorenzo Snow, The Voice of Joseph
  • Orson Pratt, (various tracts)
  • Franklin D. Richards, Compendium
  • John Jaques, Catechism for Children
  • Millennial Star, vol. 14 supplement
  • Millennial Star, vol. 3[119]

1858

  • On 20 January 1858 apostles Wilford Woodruff and George A. Smith appended a statement to the published Church history stating that "since the death of the Prophet Joseph, the history has been carefully revised under the strict inspection of President Brigham Young, and approved of by him." This history contains the 1838 First Vision account.[120]

1859

  • In the Tabernacle in Salt Lake City on 1 September 1859 Brigham Young referred to Joseph Smith’s published 1838 First Vision account. He asked, "[H]ave I yet lived to the state of perfection that I can commune in person with the Father and the Son at my will and pleasure? No . . . . [three sentences later] Joseph Smith in his youth had revelations from God. He saw and understood for himself. Are you acquainted with his life? You can read the history of it. I was acquainted with him during many years. He had heavenly visions; angels administered to him. The vision of his mind was opened to see and understand heavenly things. He revealed the will of the Lord to the people, and yet but few were really acquainted with brother Joseph." [121]

1860

  • Brigham Young 3 June 1860
The Lord has led this people from the beginning. From the day that Joseph obtained the plates, and previous to that time, the Lord dictated him. He directed him day by day and hour by hour.[122]

1861

  • In the Tabernacle in Salt Lake City on 3 March 1861 Brigham Young said: "The Lord chose Joseph Smith, called upon him at fourteen years of age, gave him visions, and led him along, guided and directed him in his obscurity until he brought forth the plates and translated them, and Martin Harris was prevailed upon to sustain the printing of the Book of Mormon. All this was done in the depths of poverty, obscurity, and weakness."[123]
  • Brigham Young 6 April 1861:
The Book of Mormon was translated near where we [BY and HCK] then resided, as we might say, in our own neighbourhood. It was translated about as far from where brother Kimball then lived as it is from here to Little Cottonwood; and where Joseph first discovered the plates was about as far from where I then lived as it is from here to Provo. Here we would have considered the discoverer of those plates and the translator of the Book of Mormon as [p.2] one of our neighbours. We are in the habit here of travelling more frequently and further than we were there. From the time that Joseph had his first revelation, in the neighbourhood where brother Kimball and I then lived, appears but a few days. Since then this people have passed through, experienced, and learned a great deal.[124]
  • Brigham Young, April 7, 1861:
We are not able to print a book for want of paper. Now we are prepared to go to work and make our own paper. As I have remarked, we have most excellent machinery; we also have good paper-makers; and what hinders our making the best of paper, and all the paper we want to use? Then we can print, in book form, the History of Joseph Smith, and do it in a respectable manner. Then we can print the Church History for ourselves and for the world, and every book we need.[125]

1864

  • On 1 September 1864 Brigham Young signed and dated a copy of the Pearl of Great Price and donated it to Harvard university. This volume contains Joseph Smith’s 1838 First Vision account.[126]
  • Brigham Young 4 June 1864:
The Lord had not spoken to the inhabitants of this earth for a long time, until He spoke to Joseph Smith, committed to him the plates on which the Book of Mormon was engraved, and gave him a Urim and Thummim to translate a portion of them, and told him to print the Book of Mormon, which he did, and sent it to the world, according to the word of the Lord….. it was first organized on the 6th of April, 1830. This was a slow business, but at last he organized the Church, for the Lord had revealed to him the Aaronic priesthood upon which the Church was first organized; after that he received the Melchisedec priesthood, when the Church was more fully organized, and a few more believed, and then a few more and a few more.[127]
  • Brigham Young 13 November 1864
The first act that Joseph Smith was called to do by the angel of God, was, to get the plates from the hill Cumorah, and then translate them, and he got Martin Harris and Oliver Cowdery to write for him. He would read the plates, by the aid of the Urim and Thummim, and they would write.[128]

1866

  • Brigham Young 17 June 1866:
He called upon his servant Joseph Smith, jun., when he was but a boy, to lay the foundation of his kingdom for the last time. Why did he call upon Joseph Smith to do it? because he was disposed to do it. Was Joseph Smith the only person on earth who could have done this work? No doubt there were many others who, under the direction of the Lord, could have done that work; but the Lord selected the one that pleased him, and that is sufficient. [129]

1867

  • Brigham Young, June 23rd, 1867
When the Lord called upon Joseph he was but a boy—a child, only about fourteen years of age. He was not filled with traditions; his mind was not made up to this, that, or the other. I very well recollect the reformation which took place in the country among the various denominations of Christians—the Baptists, Methodists, Presbyterians, and others—when Joseph was a boy. Joseph's mother, one of his brothers, and one, if not two, of his sisters were members of the Presbyterian Church, and on this account the Presbyterians hung to the family with great tenacity. And in the midst of these revivals among the religious bodies, the invitation, "Come and join our church," was often extended to Joseph, but more particularly from the Presbyterians. Joseph was naturally inclined to be religious, and being young, and surrounded with this excitement, no wonder that he became seriously impressed with the necessity of serving the Lord. But as the cry on every hand was, "Lo, here is Christ," and "Lo, there!" Said he, "Lord, teach me, that I may know for myself, who among these are right." And what was the answer? "They are all out of the way; they have gone astray, and there is none that doeth good, no not one." When he found out that none were right, he began to inquire of the Lord what was right, and he learned for himself. Was he aware of what was going to be done? By no means. He did not know what the Lord was going to do with him, although He had informed him that the Christian churches were all wrong, because they had not the Holy Priesthood, and had strayed from the holy commandments of the Lord, precisely as the children of Israel did. …[70] When the Lord called upon His servant Joseph, after leading him along for years until he got the plates, from a portion of which the Book of Mormon was translated…. The Lord sent John to ordain Joseph to the Aaronic Priesthood, and when he commenced to baptize people he sent a greater power—Peter; James, and John, who ordained him to the apostleship, which is the highest office pertaining to the Kingdom of God that any man can possess on the face of the earth, for it holds the keys of the Kingdom of Heaven....[130]

1868

  • President B. Young 6 October 1868:
Orson Pratt spoke: some seven years before the Lord entrusted them [the plates] to his care…. The Lord revealed himself to this youth when he was between fourteen and fifteen years of age....[131]

1870

  • Brigham Young, Tabernacle, SLC, July 17, 1870:
Is there any harm in believing in the Lord Jesus Christ? I frequently ask the question for my own satisfaction. Is there a doctrine taught in this book (the Bible), that would ruin or injure man, woman or child on the face of the earth? Not one. Is there a doctrine taught by Jesus and his disciples that would not do good to the people morally, physically, socially, religiously or politically? Not one. Did Joseph Smith ever teach a doctrine that would not elevate the soul, feelings, heart and affections of every individual who would embrace it? Not one. Did he ever teach a doctrine that would lead those who embraced it down to wretchedness, woe and misery, that would give them pain for ease, darkness for light, error for truth? No; but just the reverse. He proffered life and salvation—light for darkness and truth for error. He proffered all that was in the Gospel of the Son of God, and proclaimed that very Gospel that John saw the angel flying through the midst of heaven to restore. That angel delivered the keys of this apostleship and ministry to Joseph Smith and his brethren....[132]

1871

  • Brigham Young, General Conference, April 8, 1871:
Did Joseph Smith ever arrogate to himself this right? Never, never, never; and if God had not sent a messenger to ordain him to the Aaronic Priesthood and then other messengers to ordain him to the Apostleship, and told him to build up his kingdom on the earth, it would have remained in chaos to this day.[133]

1872

  • John Taylor, May 26, 1872 Tabernacle, Ogden Tabernacle[134]

1873

  • Brigham Young 18 May 1873:
When Joseph Smith first learned [p.42] from God the principle of baptism for the remission of sins, he undoubtedly thought that he had learned something great and wonderful; so, also, when he received his ordination to the Aaronic Priesthood under the hands of John the Baptist. But he did not fly off at a tangent, and think he had it all, but was willing and anxious to be taught further. After receiving this authority, he baptized his friends. When he organized the Church, he received the higher Priesthood, after the order of Melchisedec, which gave him authority not only to baptize for the remission of sins, but to confirm by the laying on of hands for the reception of the Holy Ghost. The Aaronic Priesthood holds power to baptize, but not to lay on hands to confer the Holy Ghost. When Joseph Smith received this higher power, he did not throw away the first, but received additions to it. He learned of and administered the Sacrament, then went to preaching a year or two, and received the High Priesthood, which he imparted to others, and then obtained other communications and powers, until he received the full pattern and authority to build up the kingdom of God, preparatory to the coming of the Son of Man, which also he imparted to others.[135]
  • Brigham Young June 29, 1873 Logan Bowery
From the time that Joseph obtained a knowledge of the plates in the hill Cumorah he received little by little, a little at a time. When he first obtained a knowledge of these plates I apprehend that he knew nothing, in comparison, of their contents and the design of the Lord in bringing them forth. But he was instructed little by little until he received the Aaronic priesthood, then the privilege of baptism for the remission of sins, then the Melchizedek Priesthood, then organizing a church, &c.,[136]
  • Brigham Young, 10 August 1873, SLC Tabernacle:
The condition of the nations of the earth, politically, socially and religiously, was next dwelt upon, and, in concluding, President Young bore a powerful testimony to the gospel of Christ as revealed in this age of the [564] world, through Joseph Smith, the prophet.[137]

1874

  • President Young’s Address; Railroad Celebration.—Opening of the U.S.R.R. to Provo [read by David McKenzie]
JOSEPH SMITH. It is true that the angel, commissioned to restore, in this our day, the fullness of the everlasting Gospel, found Joseph but a youth and comparatively unlearned, he having had but limited opportunities for education in the then wilds of Western New York; but, from that date, until so foully massacred with his brother Hyrum in Carthage, Hancock County, Illinois, on the 27th June, 1844, in the 39th year of his age, he assiduously applied himself to studying the English, German, Hebrew and other languages, and gaining all information of worth from every available source, especially through revelation from Heaven, the fountain of all light and knowledge. (5)[138]
  • Brigham Young 21 June 1874:
We have passed from one thing to another, and I may say from one degree of knowledge to another. When Joseph first received the knowledge of the plates that were in the hill Cumorah, he did not then receive the keys of the Aaronic Priesthood, he merely received the knowledge that the plates were there, and that the Lord would bring them forth, and that they contained the history of the aborigines of this country. He received the knowledge that they were once in possession of the Gospel, and from that time he went on, step by step, until he obtained the plates, and the Urim and Thummim, and had power to translate them.[p.240] This did not make him an Apostle, it did not give to him the keys of the kingdom, nor make him an Elder in Israel. He was a Prophet, and had the spirit of prophecy, and had received all this before the Lord ordained him….. He received the Aaronic Priesthood, and then he received the keys of the Melchisedek Priesthood, and organized the Church. He first received the power to baptise, and still did not know that he was to receive any more until the Lord told him there was more for him. Then he received the keys of the Melchisedek Priesthood, and had power to confirm after he had baptized, which he had not before. He would have stood precisely as John the Baptist stood, had not the Lord sent his other messengers, Peter, James and John, to ordain Joseph to the Melchisedek Priesthood. …[139]

1876

  • Orson Pratt, October 8, 1876, General Conference:
He spoke of some who had attained to a perfect knowledge. Joseph Smith, when a youth of fourteen years of age, had a knowledge of the existence of God the Father, Jesus Christ his Son, and holy angels, for he not only saw them with his eyes, but heard their voice [BY spoke morning and twice in the afternoon sessions.][140]
  • Brigham Young: Sunday afternoon 17 September 1876 SLC Tabernacle:
Brother Cannon speaks of Christians. We are Christians professedly, according to our religion. People have gathered to themselves certain ideas, and laid them down as systems, calling them religion, all professing to believe and obey the Scriptures. Their religious are peculiar to themselves—our religion is peculiar to God, to angels, and to the righteous of time and eternity. Why are we persecuted because of our religion? Why was Joseph Smith persecuted? Why was he hunted from neighborhood to neighborhood, from city to city, and from State to State, and at last suffered death? Because he received revelations from the Father, from the Son, and was ministered to by holy angels, and published to the world the direct will of the Lord concerning his children on the earth. Again, why was he persecuted? Because he revealed to all mankind a religion so plain and so easily understood, consistent with the Bible, and so true. It is now as it was in the days of the Savior; let people believe and practise these simple, Godlike traits, and it will be as it was in the old world, they will say, if this man be let alone he will come and take away our peace and nation....[141]
  • Brigham Young 21 May 1877 Logan:
[144] The priesthood which Peter, James and John held while in the flesh was the highest ever bestowed upon the children of men, and it was conferred upon Joseph and Oliver, and without it they never could have built up the Kingdom. … The Lord sent his messengers, Peter, James and John, to ordain him to the highest authority that could be given…..[142]

1877

  • Brigham Young died August 29, 1877.

Brigham Young (1861): "The Lord chose Joseph Smith, called upon him at fourteen years of age, gave him visions"

Brigham Young:

The Lord chose Joseph Smith, called upon him at fourteen years of age, gave him visions, and led him along, guided and directed him in his obscurity until he brought forth the plates and translated them, and Martin Harris was prevailed upon to sustain the printing of the Book of Mormon. All this was done in the depths of poverty, obscurity, and weakness. [143]

Learn more about claims that Brigham Young denied Joseph Smith's First Vision
Key sources
  • Daniel C. Peterson, "'Easier than Research, More Inflammatory than Truth'," Proceedings of the 2000 FAIR Conference (August 2000). link
Navigators

Source(s) of the criticism
Critical sources
  • Christian Research and Counsel, "Documented History of Joseph Smith's First Vision," full-color pamphlet, 10 pages. [There is a notation within this pamphlet indicating that research and portions of text were garnered from Utah Lighthouse Ministry]

What do critics of Mormonism say about John Taylor and the First Vision?

Critics focus only on one sermon in whichTaylor mentioned "an angel" and ignore the numerous times Taylor referred to the Father and the Son, including another sermon given the same day

Richard Abanes refers to "…the discrepancy between today’s official First Vision and the versions of it told by early Mormons, who taught that the First Vision involved an angel (or angels)." In a footnote to this comment he cites several church leaders, including John Taylor. The only citation Abanes gives for President Taylor is for March 2, 1879, but is incorrectly documented.[144]

Critic Isaiah Bennett has written:

Complications arise when one considers the statements of Smith’s successors as Mormon prophets [including John Taylor]. According to them, Smith had been visited by an angel, from whom he asked advice as to which church to join.[145]

Bennett cites the same March 2, 1879 sermon, and one other.

Jerald and Sandra Tanner have also cited Taylor’s comments of March 2, 1879.[146]:164 They later write that "Many other confusing statements about the first vision were made by Mormon leaders after Joseph Smith’s death." [146]:166 Elsewhere the Tanners have stated that "Before the death of Brigham Young in 1877 the first vision was seldom mentioned in Mormon publications. When Mormon leaders did mention it they usually gave confusing accounts."[147]

This warped perspective has unfortunately spilled over into less overtly anti-Mormon reference works. A past revision of the Wikipedia article on the First Vision states that "The First Vision was not emphasized in sermons by [subsequent leaders such as] John Taylor. This implies that Smith did not stress it strongly during his life, and that many early church leaders had little understanding of its prominence."[148]

These claims are simply false, with reference to the oft-misused John Taylor.[149] Consider the following evidence, from sermons, letters, and writings, which demonstrate Taylor’s complete awareness of that event, many well before the death of Brigham in 1877.

See also: Is there anything wrong with referring to Jesus as 'an angel'?

What did John Taylor have to say about Joseph Smith's First Vision?

Taylor talked about the visit of the Father and the Son numerous times

John Taylor became one of the editors of the Times and Seasons newspaper in Nauvoo, Illinois on 3 February 1842.[150]:102 He was serving in this capacity when the Wentworth Letter version of the First Vision was printed on 1 March 1842 and also when the History of the Church version of the First Vision was printed on 1 April 1842. John Taylor became chief editor of the Times and Seasons newspaper on 15 November 1842. There can be no doubt that Elder Taylor knew about the First Vision story as early as 1842.

In 1850, John Taylor was assigned to open France for the missionary activities of the Church. Upon arrival he wrote a letter, which was published in the French and English language paper. In that letter he wrote, in part:

The church of Jesus Christ of Latter-day Saints was first organized in the Town of Manchester, Ontario County, State of New York, U.S.A., 6th April 1830. Previous to this an holy angel appeared unto a young man about fifteen years of age, a farmer's son, named Joseph Smith, and communicated unto him many things pertaining to the situation of the religious world, the necessity of a correct church organization, and unfolded many events that should transpire in the last days, as spoken of by the Prophets. As near as possible I will give the words as he related them to me. He said that "in the neighborhood in which he resided there was a religious revival, (a thing very common in that country) in which several different denominations were united; that many professed to be converted; among the number, two or three of his father's family. When the revival was over, there was a contention as to which of these various societies the person who was converted should belong. One of his father's family joined one society, and another a different one. His mind was troubled, he saw contention instead of peace, and division instead of union; and when he reflected upon the multifarious creeds and professions there were in existence, he thought it impossible for all to be right, and if God taught one, He did not teach the others, "for God is not the author of confusion." In reading his bible, he was remarkably struck with the passage in James, 1st chapter, 5th verse. 'If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given him'. Believing in the word of God, he retired into a grove, and called upon the Lord to give him wisdom in relation to this matter. While he was thus engaged, he was surrounded by a brilliant light, and two glorious personages presented themselves before him, who exactly resembled each other in features, and who gave him information upon the subjects which had previously agitated his mind. He was given [236] to understand that the churches were all of them in error in regard to many things; and he was commanded not to go after them; and he received a promise that the fulness of the gospel should at some future time be unfolded unto him; after which the vision withdrew leaving his mind in a state of calmness and peace".[151]

Elder Taylor continued with his narration, indicating that "some time later" as Joseph prayed another ‘being’ appeared surrounded by light who "declared himself to be an angel of God, sent forth by commandment, to communicate to him that his sins were forgiven…[and] that the great preparatory work for the second coming of the Messiah was speedily to commence." The angel also told him about the plates, and the restoration about to begin. In October of that same year Elder Taylor published a pamphlet containing an expanded version of this letter, translated into French.[152] The pamphlet was reprinted again in 1852.

On 13 August 1857 John Taylor and several members of the First Presidency and Quorum of the Twelve placed a copy of the Pearl of Great Price (containing the First Vision story) inside the southeast cornerstone of the Salt Lake Temple.[153]

On 7 October 1859 John Taylor recited portions of the First Vision story in the Salt Lake City tabernacle. Among the details mentioned was the fact that Joseph Smith believed in the promise found in James 1:5 and went in secret to seek wisdom from God.[154]

In 1876 Elder Taylor spoke at a funeral service, and he stated:

Again, there are other things associated with these matters, all bearing more or less upon the same points. When God selected Joseph Smith to open up the last dispensation, which is called the dispensation [326] of the fullness of times, the Father and the Son appeared to him, arrayed in glory, and the Father, addressing himself to Joseph, at the same time pointing to the Son, said, "This is my beloved Son, in whom I am well pleased; hear ye him." As there were great and important events to be introduced into the world associated with the interests of humanity, not only with the people that now are, but with all people that have ever lived upon the face of the earth, and as what is termed the dispensation of the fullness of times was about to be ushered in, Moroni, who held the keys of the unfolding of the Book of Mormon, which is a record of the people who lived upon this American continent, came to Joseph Smith and revealed to him certain things pertaining to the peoples who had lived here and the dealings of God with them, and also in regard to events that are to transpire on this continent.[155]

Later in the same sermon he stated that Joseph had also been visited by Moroni, John the Baptist, and Peter, James and John. Isaiah Bennett makes reference to this sermon, but only to page 329: and the only plausible explanation for that reference is that Taylor makes reference to the angel which appeared to John the Revelator, on the island of Patmos. Otherwise that page tells of the visitation of Moroni and the others. Earlier in the sermon, however, Taylor made clear reference to the Father and the Son appearing, as contained in the above paragraph. Bennet and those who follow his tactics deceive their readers by omitting material which disproves their case.

In General Conference October 1877, President Taylor stated:

The work we are engaged in emanated from God, and what did Joseph Smith know about it until God revealed it? Nothing. What did President Young, or the Twelve, or anybody else, know about it before the heavenly messengers, even God himself, came to break the long, long silence of ages, revealing through his Son, Jesus Christ, and the holy angels, the everlasting Gospel? Nothing at all. We were all alike ignorant until heaven revealed it.[156]

The following month President Taylor stated:

[W]e are told that no man knows the [152] things of God but by the Spirit of God. And if they cannot obtain a knowledge of God only by the Spirit of God, unless they receive that Spirit they must remain ignorant of these principles. And it matters not what the learning, what the intelligence, what the research, the philosophy, or religion of man may be, the things of God cannot be comprehended, except through and by the Spirit and revelations of God. And this can only be obtained through obedience to the principles which God has and shall ordain, sanction and acknowledge. And hence, in these last times, he first communicated a knowledge of himself to Joseph Smith, long ago, when he was quite young. Who in that day knew anything about God? Who had had any revelations from Him, or who knew anything in relation to the principles of life and salvation? If there were any persons I never heard of them, nor read of them, nor never met them. But when the Lord manifested himself to Joseph Smith, presenting to him his Son who was there also, saying, "This is my beloved Son, hear ye him;" he then knew that God lived; and he was not dependent upon anybody else for that knowledge. He saw him and heard his voice, and he knew for himself that there was a God, and of this he testified, sealing his testimony with his blood.[157]

President Taylor also defended the First Vision in letters: In 1879 he wrote to a friend

We of all others on the earth ought to be the last to oppress the Lamanites. Through the development of their record, by the ministrations of one of their old prophets, we are indebted for the introduction of the Everlasting Gospel; and of so great importance was this action considered that God Himself, accompanied by the Savior, appeared to Joseph.[158]

It was mentioned above that several of the critics point to a sermon given by John Taylor in Kaysville, Utah, in the afternoon of March 2, 1879, to ‘prove’ that Taylor did not have a clear understanding of the First Vision. However, they fail to notice that President Taylor said earlier the same day, just a few miles away, in Ogden, Utah:

When the Father and the Son and Moroni and others came to Joseph Smith, he had a priesthood conferred upon him which he conferred upon others for the purpose of manifesting the laws of life, the Gospel of the Son of God, by direct authority, that light and truth might be spread forth among all nations.[159]

Clearly President Taylor was not confused regarding what happened early in Joseph Smith’s life.

Six months later he again testified to the visitation of the Father and the Son:

The Lord has taken a great deal of pains to bring us where we are and to give us the information we have. He came himself, accompanied by his Son Jesus, to the Prophet Joseph Smith. He didn't send anybody but came himself, and introducing his Son, said: ‘This is my beloved Son, hear him.’ And he permitted the ancient prophets, apostles and men of God that existed in different ages to come and confer the keys of their several dispensations upon the prophet of the Lord, in order that he should be endowed and imbued with the power and Spirit of God, with the light of revelation and the eternal principles of the everlasting Gospel.[160]

Ten days later he again testified to that transcendent event:

Now, we will come to other events, of later date; events with which we are associated—I refer now to the time that Joseph Smith came among men. What was his position? and how was he situated? I can tell you what he told me about it. He said that he was very ignorant of the ways, designs and purposes of God, and knew nothing about them; he was a youth unacquainted with religious matters or the systems and theories of the day. He went to the Lord, having read James' statement, that "If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not; and it shall be given him." [James 1.5] He believed that statement and went to the Lord and asked him, and the Lord revealed himself to him together with his Son Jesus, and, pointing to the latter, said: ‘This is my beloved Son, hear him.’ He then asked in regard to the various religions with which he was surrounded.[161]

Again, just a few weeks later he stated that

as a commencement the Lord appeared unto Joseph Smith, both the Father and the Son, the Father pointing to the Son said ‘this is my beloved Son in whom I am well pleased, hear ye him.’ Here, then, was a communication from the heavens made known unto man on the earth, and he at that time came into possession of a fact that no man knew in the world but he, and that is that God lived, for he had seen him, and that his Son Jesus Christ lived, for he also had seen him. What next? Now says the Father, "This is my beloved Son, hear him." The manner, the mode, the why, and the wherefore, he designed to introduce through him were not explained; but he, the Son of God, the Savior of the world, the Redeemer of man, he was the one pointed out to be the guide, the director, the instructor, and the leader in the development of the great principles of that kingdom and that government which he then commenced to institute.[162]

Later, in Hooperville, Utah, he stated:

Hence when the heavens were opened and the Father and Son appeared and revealed unto Joseph the principles of the gospel, and when the holy priesthood was restored and the Church and kingdom of God established upon the earth, there were the greatest blessings bestowed upon this generation which it was possible for man to receive.[163]

Two months later he again spoke of it:

Finally, when all the preparations were made and everything was ready, or the time had fully come, the Father and the Son appeared to the youth Joseph Smith to introduce the great work of the latter days. He who presides over this earth and he who is said to be the maker of all things, the Father, pointing to his well-beloved Son, says, this is my beloved Son, hear him. He did not come himself to regulate and put in order all things, but he presented his Only Begotten Son, the personage who should be, as he is termed in the Scriptures, the Apostle and great High Priest of our profession, who should take the lead in the management and regulation of all matters pertaining to the great dispensation that was about to be ushered in.[164]

Two months later he was in Idaho speaking:

In the commencement of the work, the Father and the Son appeared to Joseph Smith. And when they appeared to him, the Father, pointing to the Son, said, ‘This is My Beloved Son, Hear Him!’ As much as to say, ‘I have not come to teach and instruct you; but I refer you to my Only Begotten, who is the Mediator of the New Covenant, the Lamb slain from before the foundation of the world; I refer you to him as your Redeemer, your High Priest and Teacher. Hear him.’ Continuing, he pointed out that Joseph was also visited by Moroni, John the Baptist, and Peter, James, and John.[165]

In 1882 President John Taylor wrote a book on the subject of the mediation and atonement of the Savior, and its role in the life of the Restored Gospel. He included this statement:

…when the Father and the Son appeared together to the Prophet Joseph Smith they were exactly alike in form, in appearance, in glory; and the Father said, pointing to His Son, ‘This is my beloved Son; hear Him.’[166]

That same year the President said in a sermon:

we declare that God himself took part in it, and that Jesus, the Mediator of the new covenant, accompanied him, both of whom appeared to Joseph Smith, upon which occasion the Father, pointing to the Son said, ‘This is my beloved Son, hear him.’…. …..[32] After the Lord had spoken to Joseph Smith, and Jesus had manifested himself to him…. [He later refers to the visitation of Moroni, John the Baptist, and Peter, James and John.][167]

During the October 1882 General Conference three of the General Authorities referred to the appearance of the Father and the Son. President Taylor stated that

A message was announced to us by Joseph Smith, the Prophet, as a revelation from God, wherein he stated that holy angels had appeared to him and revealed the everlasting Gospel as it existed in former ages; and God the Father, and God the Son, both appeared to him; and the Father, pointing, said, this is my beloved Son, in whom I am well pleased, hear ye him.[168]

Later that same year he said:

In the first place He has Himself spoken to us from the heavens, as also has His Son Jesus Christ…. [323] Now, it is the rule of God which is desired to be introduced upon the earth, and this is the reason why the Father and the Son appeared to Joseph Smith….It is true that God appeared to Joseph Smith, and that His Son Jesus did…

President Taylor then went on to testify that Joseph Smith claimed that John the Baptist, Peter, James and John, and Moses had also appeared to him.[169]

At the dedication of the Logan Temple in 1884 President Taylor said:

I have heard some remarks in the Temple pertaining to these matters, and also here, and it has been thought, as has been expressed by some, that we ought to look for some peculiar manifestations. The question is, What do we want to see? Some peculiar power, some remarkable manifestations? All these things are very proper in their place; all these things we have a right to look for; but we must only look for such manifestations as are requisite for our circumstances, and as God shall see fit to impart them. Certain manifestations have already occurred. When our Heavenly Father appeared unto Joseph Smith, the Prophet, He pointed to the Savior who was with him, (and who, it is said, is the brightness of the Father's glory and the express image of His person) and said: ‘This is my beloved Son, hear Him.’ [Later in the sermon he mentions the appearance of John the Baptist, and Peter, James and John; and Moroni.][170]

In 1886, shortly before he died, President Taylor wrote a letter to his family, part of which reads:

We are engaged in a great work, and laying the foundation thereof—a work that has been spoken of by all the holy prophets since the word was; namely, the dispensation of the fullness of times, wherein God will gather together all things in one, whether they be things in the earth, or things in the heaven; and for this purpose God revealed Himself, as also the Lord Jesus Christ, unto His servant the Prophet Joseph Smith, when the Father pointed to the Son and said: ‘This is my beloved Son, in whom I am well pleased, hear ye Him.’[150]:394

As evidence that President Taylor had been telling the Saints about the First Vision throughout his life a comment made at his funeral would be pertinent; it was said there that

Brother Taylor took the testimony that Joseph gave him, that Jesus delivered unto Joseph, that God bade Joseph to listen to from the lips of His beloved Son, as he bore those tidings to foreign lands…[171]

John Taylor (2 March 1879): "the Father and the Son...came to Joseph Smith" and "the Prophet Joseph asked the angel"

The following two statements were made by John Taylor in different discourses on the same day, 2 March 1879. In one, Taylor talks of Joseph Smith asking "the angel" which church was right, and in the other, Taylor clearly states that "the Father and the Son...came to Joseph Smith." This demonstrates how early Church leaders often used the term "angel" to refer to the personages that appeared in the First Vision, even though they clearly knew that they were the Father and the Son.

"When the Prophet Joseph asked the angel which of the sects was right"

None of them was right, just as it was when the Prophet Joseph asked the angel which of the sects was right that he might join it. The answer was that none of them are right.[172]

"When the Father and the Son and Moroni and others came to Joseph Smith"

When the Father and the Son and Moroni and others came to Joseph Smith, he had a priesthood conferred upon him which he conferred upon others for the purpose of manifesting the laws of life... [173]

Notice how one refers to an "angel" and the other refers to "the Father and the Son." Taylor was clearly aware of the details of the First Vision. This also demonstrates how early Church leaders used the term "angel" to represent the personages that Joseph saw, even at the same time that they recognized that these personages were the Father and the Son.

See FAIR Evidence:
John Taylor publicly mentioned Joseph Smith's First Vision over 19 times


Source(s) of the criticism
Critical sources

Don Bradley, "The Original Context of the First Vision Narrative: 1820s or 1830s"

Don Bradley,  Proceedings of the 2013 FAIR Conference, (August 2, 2013)

If Latter-day Saint belief about the First Vision is correct, Joseph’s narrative reports a memory of his early experience. If, on the other hand, Vogel, Palmer, and other skeptical interpreters were to be correct, Joseph’s narrative was created to meet his needs as a church leader in the 1830s, bolstering his authority as prophet.


These two radically different understandings of the First Vision lead us to two radically different predictions about how well Joseph’s First Vision accounts will align with the events of the early 1820s. On the first, the believing, view, Joseph’s narrative should match the 1820s context in some detail. On the second, skeptical, view, his narrative should match the claimed 1820s context poorly or only superficially.

Because these two views lead to such different predictions, we can determine which view is correct by testing those predictions. And this is what we’ll do today.

Click here to view the complete article

Is it possible that as late as the end of the nineteenth century that there was uncertainty among Church officials about the identity of the personages that appeared to Joseph Smith during his First Vision?

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel"

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel".[174] Two years later Church leaders revised Jenson's text to clear up the discrepancy but did not provide any notation about the change.

When the light of historical scholarship shines upon this particular charge of the critics, it quickly becomes apparent that this is really a non-issue. By the time that Andrew Jenson had published his anomalous First Vision account in 1888 the Pearl of Great Price rendition of the same story had already been canonized by the Church for eight years. Latter-day Saints had long been familiar with the official version of events that took place in the Sacred Grove and the precise identities of Joseph Smith's celestial visitors.

The publication that anti-Mormon critics are referring to was called The Historical Record and it was printed in Salt Lake City, Utah. Volume 7 of this collection contains the reference that critics utilize to try and cast doubt upon the veracity of the First Vision account.

Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time

Andrew Jenson was not a Church historian ('assistant' or otherwise) in 1888 when he wrote the text in question. A book produced by Jenson himself indicates that "his services were engaged by the First Presidency, and he was blessed and set apart by Apostle Franklin D. Richards [on] April 16, 1891, as ‘an historian’ in the Church."[175] Jenson was not sustained as the Assistant Church Historian until 10 April 1898. [176] Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time.

Church critics neglect to tell their readership that Andrew Jenson is plainly listed as the editor and the publisher of both the initial 1888 text and the revision which they allege was printed in 1890. Furthermore, they fail to make note of the fact that when volumes 5-8 of The Historical Record were advertised for sale in a Utah newspaper in 1889 it was noted that this was a "work which Brother Jenson offers" to the public. [177] There is, therefore, no justification whatever in claiming that the LDS Church was somehow responsible for the content of Andrew Jenson's original 1888 article or the revised text that was issued later.

Source(s) of the criticism
Critical sources

Is it possible that as late as the end of the nineteenth century that there was uncertainty among Church officials about the identity of the personages that appeared to Joseph Smith during his First Vision?

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel"

A history article printed in 1888 by assistant Church historian Andrew Jenson twice referred to one of the visitors as an "angel".[178] Two years later Church leaders revised Jenson's text to clear up the discrepancy but did not provide any notation about the change.

When the light of historical scholarship shines upon this particular charge of the critics, it quickly becomes apparent that this is really a non-issue. By the time that Andrew Jenson had published his anomalous First Vision account in 1888 the Pearl of Great Price rendition of the same story had already been canonized by the Church for eight years. Latter-day Saints had long been familiar with the official version of events that took place in the Sacred Grove and the precise identities of Joseph Smith's celestial visitors.

The publication that anti-Mormon critics are referring to was called The Historical Record and it was printed in Salt Lake City, Utah. Volume 7 of this collection contains the reference that critics utilize to try and cast doubt upon the veracity of the First Vision account.

Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time

Andrew Jenson was not a Church historian ('assistant' or otherwise) in 1888 when he wrote the text in question. A book produced by Jenson himself indicates that "his services were engaged by the First Presidency, and he was blessed and set apart by Apostle Franklin D. Richards [on] April 16, 1891, as ‘an historian’ in the Church."[179] Jenson was not sustained as the Assistant Church Historian until 10 April 1898. [180] Since Andrew held no position of authority in the LDS Church when he made his "angel" comments, they cannot be looked upon as having any kind of evidentiary value in regard to what Church leaders believed at the time.

Church critics neglect to tell their readership that Andrew Jenson is plainly listed as the editor and the publisher of both the initial 1888 text and the revision which they allege was printed in 1890. Furthermore, they fail to make note of the fact that when volumes 5-8 of The Historical Record were advertised for sale in a Utah newspaper in 1889 it was noted that this was a "work which Brother Jenson offers" to the public. [181] There is, therefore, no justification whatever in claiming that the LDS Church was somehow responsible for the content of Andrew Jenson's original 1888 article or the revised text that was issued later.

See also:Is there anything wrong with referring to Jesus as 'an angel'?



Notes

  1. ↑ Terryl Givens, By the Hand of Mormon: The American Scripture that Launched a New World Religion, 173.
  2. ↑ Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 96-97. ( Index of claims )
  3. ↑ Terryl Givens, By the Hand of Mormon: The American Scripture that Launched a New World Religion, 173.
  4. ↑ Stephen D. Ricks, "King, Coronation, and Covenant in Mosiah 1–6," in Rediscovering the Book of Mormon, edited by John L. Sorenson and Melvin J. Thorne (Salt Lake City, Utah: Deseret Book Co.; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1991), Chapter 19.
  5. ↑ Wilford Woodruff, "Fulfillment of Ancient Prophesy," in Brian H. Stuy (editor), Collected Discourses: Delivered by Wilford Woodruff, his two counselors, the twelve apostles, and others, 1868–1898, 5 vols., (Woodland Hills, Utah: B.H.S. Publishing, 1987–1989), 1:344. [Discourse given on Sept 1, 1889.]
  6. ↑ Elaine Pagels, “The Politics of Paradise: Augustine’s exegesis of Genesis 1-3 versus that of John Chrysostom,” Harvard Theological Review 78 (1985): 68.
  7. ↑ Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002), 120.
  8. ↑ Dieter F. Uchtdorf, "The Gift of Grace," General Conference (April 2015). Similar uses to the latter construal can be found using Google Books.
  9. ↑ 3 Nephi 28: 6-10; see also Neal Rappleye, "'With the Tongue of Angels': Angelic Speech as a Form of Deification," Interpreter: A Journal of Mormon Scripture 21 (2016): 303-323.
  10. ↑ James Barr, “The Authority of Scripture. The Book of Genesis and the Origin of Evil in Jewish and Christian Tradition,” in Christian Authority: Essays in Honor of Henry Chadwick, ed. G.R. Evans (Oxford, 1988), 59-75. Italics added; citations from pages as indicated.
  11. ↑ Michael Azkoul, “Peccatum Originale: The Pelagian Controversy,” Patristic and Byzantine Review 3 (1984): 39.
  12. ↑ Azkoul, 43.
  13. ↑ Stephen J. Duffy, The Dynamics of Grace: Perspectives in Theological Anthropology (Collegeville, Minn.: Liturgical Press, 1993), 62-63.
  14. ↑ Azkoul, 40.
  15. ↑ Azkoul, 51, note 5.
  16. ↑ John Meyendorff, “Theosis in the Eastern Christian Tradition,” in Christian Spirituality III: Post Reformation and Modern, edited by Louis Dupre and Don Saliers, (New York, 1989), 470-476.
  17. ↑ Paul Meyendorff, “Liturgy and Spirituality I: Eastern Liturgical Theology”, in Christian Spirituality I: Origins, ed. B. McGinn and J. Meyendorff, New York 1985: 350-363.
  18. ↑ Thomas Finger, “Anabaptism and Eastern Orthodoxy: Some Unexpected Similarities,’ Journal of Ecumenical Studies 31 (1994): 67-91.
  19. ↑ David L. Paulsen, "The Doctrine of Divine Embodiment: Restoration, Judeo-Christian, and Philosophical Perspectives," Brigham Young University Studies 35 no. 4 (1995–96), 6–94. (Key source)
  20. ↑ "Testimony of Martin Harris Written by my hand from teh Moth of Martin Harris," dictated to Edward Stevenson 4 September 1870, Edward Stevenson Collection, Miscellaneous Papers, Church Archives; cited by Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:331.
  21. ↑ Kent P. Jackson, Robert J. Matthews, and Scott H. Faulring (editors), Joseph Smith's New Translation Of The Bible: Original Manuscripts (Salt Lake City: Deseret Book Co., 2004), 82.
  22. ↑ Lucy Mack Smith, The History of Joseph Smith By His Mother Lucy Mack Smith, ed. Preston Nibley, (Salt Lake City, Utah: Bookcraft, 1956), 161.
  23. ↑ The Reflector (Palmyra, New York) (14 February 1832): 102.
  24. ↑ F. Mark McKiernan, An Early Latter-day Saint History: The Book of John Whitmer (Independence, MO.: Herald Publishing House 1980), 67, punctuation corrected; cited in Robert L. Millet, "Joseph Smith and Modern Mormonism: Orthodoxy, Neoorthodoxy, Tension, and Tradition," Brigham Young University Studies 29 no. 3 (Summer 1989), 49–68.
  25. ↑ As cited in Millet, "Joseph Smith and Modern Mormonism," footnote 12.
  26. ↑ Robert S. Boylan, "D&C 50:43 and the 'Oneness' of the Father, Son, and Believers vs. the claim early Latter-day Saint Theology was a Form of Modalism," Scriptural Mormonism (7 July 2020).
  27. ↑ The current D&C 76 vision was first published in Evening and Morning Star, Independence, Missouri, July 1832.
  28. ↑ 3 October 1883, Salt Lake School of the Prophets Minute Book 1883 (Palm Desert, California: ULC Press, 1981), 39; cited in Paulsen, 34.
  29. ↑ "An Abridged Record of the Life of John Murdock Taken From His Journal by Himself," (typescript) Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah, 13; cited in Paulsen, 35.
  30. ↑ Truman Coe, “Mormonism,” Cincinnati Journal and Western Luminary (25 August 1836). Reprinted from Ohio Observer, circa August 1836. off-site See Milton V. Backman, Jr., "Truman Coe’s 1836 Description of Mormonism," Brigham Young University Studies 17 no. 3 (Spring 1977), 347-55. See also Vogel, Early Mormon Documents 1:47.
  31. ↑ Milton V. Backman, Jr., "Joseph Smith's First Vision: Cornerstone of a Latter-day Faith," in To Be Learned is Good, If ..., ed. Robert L. Millet (Salt Lake City: Bookcraft, 1987).; cited in Millet, "Joseph Smith and Modern Mormonism," 59.
  32. ↑ Roger Nicholson, "The Cowdery Conundrum: Oliver's Aborted Attempt to Describe Joseph Smith's First Vision in 1834 and 1835," Interpreter: A Journal of Mormon Scripture 8/4 (6 December 2013). [27–44] link
  33. ↑ “Gold Bible, No. 4,” The Reflector (Palmyra, New York) 2, no. 13 (14 February 1831): 102. off-site
  34. ↑ Joseph Capron affidavit, 8 November 1833; in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258-259. (Affidavits examined)
  35. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "intercourse." defines the term as simply "[1] Communication....[2] Silent communication or exchange."
  36. ↑ Jeremy Runnells, Letter to a CES Director. www.cesletter.com
  37. ↑ See Hyrum M. Smith, Doctrine and Covenants Commentary (Liverpool: George F. Richards, 1919), 139; Robert L. Millet and Kent P. Jackson, eds., Studies in Scripture, Volume 1: The Doctrine and Covenants (Salt Lake City: Deseret Book, 1989), 110–11; Grant Underwood, "First Vision," in Daniel H. Ludlow, ed., Encyclopedia of Mormonism (New York: Macmillan, 1992), 2:410; Stephen E. Robinson and H. Dean Garrett, A Commentary on the Doctrine and Covenants (Salt Lake City: Deseret Book, 2000), 1:130.
  38. ↑ "History, circa Summer 1832 - Historical Introduction," The Joseph Smith Papers, The Church of Jesus Christ of Latter-day Saints.
  39. ↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 41.
  40. ↑ For an in-depth discussion of how the preacher's rejection of Joseph caused him to not speak of the event for many years and the affects the rejection had on Joseph's memory (and which refutes this criticism), see Steven C. Harper, "First Vision: Memory and Mormon Origins" (New York: Oxford University Press, 2019) 9-12.
  41. ↑ Joseph Capron affidavit, 8 November 1833; in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 258-259. (Affidavits examined)
  42. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "intercourse." defines the term as simply "[1] Communication....[2] Silent communication or exchange."
  43. ↑ Regarding the reference in the Palmyra Reflector, Richard Abanes, in his anti-Mormon work Becoming Gods, boldly declares in the main body of his text on page 34 that "[n]ot a single piece of published literature" mentions the First Vision, yet in an endnote at the back of the book on page 338 acknowledges this newspaper account. He attempts to dismiss this by claiming that the reference is "vague," yet acknowledges that "as early as 1831 Smith might have been starting to privately tell select persons that he had at some point seen God."
  44. ↑ Rev. B. Pixley, Christian Watchman, Independence Mo., October 12, 1832; in Among the Mormons. Historic Accounts by Contemporary Observers, Edited by William Mulder and A. Russell Mortensen (New York: Alfred A. Knopf, 1958): 74. This article by Pixley was reprinted in Independent Messenger (Boston, Mass.) of November 29, 1832; also in Missouri Intelligencer (Columbia, Mo.), and the American Eagle (Westfield, New York). Cited also in Hyrum Andrus, Joseph Smith, The Man and The Seer (Salt Lake City: Deseret Book Company, 1960), 68, note 46. It is not clear what Rev. Pixley was referring to by the comment about the third heaven, though it may refer to the Vision of the Three Degrees of Glory [D&C 76], which had been received February 1832, and published in July in the Evening and Morning Star, in Kirtland, Ohio. Verse 20 indicates that "we beheld the glory of the Son, on the right hand of the Father…."
  45. ↑ Richmond Taggart to the Reverend Jonathan Goings, 2 March 1833, 2, Jonathon Goings Papers, American Baptist Historical Society, Rochester, New York, quoted in Hurlbut. Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:205. See also Gregory A. Prince, Power from on High: The Development of Mormon Priesthood (Salt Lake City: Signature Books, 1995), 8.
  46. ↑ Missouri Intelligencer (August 10, 1833); quoted in John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 337. GL direct link
  47. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:22, 24. Original in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 251&ndash 252, and 258–260, respectively. (Affidavits examined)
  48. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:107. Original in Arthur B. Deming, Naked Truths About Mormonism newspaper (January 1888), 3.
  49. ↑ See, for example, "Censoring the Joseph Smith Story," in Hugh W. Nibley, Tinkling Cymbals and Sounding Brass: The Art of Telling Tales About Joseph Smith and Brigham Young (Vol. 11 of the Collected Works of Hugh Nibley), edited by David J. Whittaker, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1991),55–96. ISBN 0875795161. GL direct linkGL direct link
  50. ↑ Newel Knight [citation needed]
  51. ↑ Lucy Mack Smith, Autobiography, Chapter 21.
  52. ↑ Rev. John A. Clark [citation needed]
  53. ↑ David Whitmer[citation needed]
  54. ↑ Henry Harris[citation needed]
  55. ↑ Nathaniel Lewis[citation needed]
  56. ↑ Hezekiah McKune[citation needed]
  57. ↑ Alva Hale[citation needed]
  58. ↑ Jesse Smith[citation needed]
  59. ↑ Palmyra Freeman (1829), [citation needed]
  60. ↑ ?, "?," Evening and Morning Star 1 no. 1 (June 1832), 1. off-siteGospeLink
  61. ↑ The Fredonia Censor, 10/10 (2 June 1830): page? [citation needed]
  62. ↑ Letter, Rev. Diedrich Willers to L. Mayer and D. York, 18 June 1830.
  63. ↑ The Reflector [Palmyra, New York] 2/13 (14 February 1831), page ?
  64. ↑ The Sun (18 August 1831): page?
  65. ↑ Nancy Towle, Vicissitudes Illustrated, 2d ed., (Portsmouth: John Caldwell, 1833), 150–151; first edition printed in 1832.
  66. ↑ 66.0 66.1 66.2 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). Volume 2 link
  67. ↑ 67.0 67.1 67.2 67.3 67.4 67.5 67.6 67.7 History of the Church. Volume 3 link
  68. ↑ Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 114.
  69. ↑ ManH A-I, in PJS, 1:273, 275. The only other evidence of persecution are a reminiscence by Thomas H. Taylor of Manchester about Joseph being dcuked in a pond for teaching what he believed, and an inexplicable attempt on his life recorded by Lucy Smith. She said an unknown attacker took a shot at Joseph one day as he entered the yard. The times of both incidents are uncertain. Thomas H. Taylor, Interview (1881), in EMD, 2:118; BioS, 73.
  70. ↑ Wayne Sentinel, Sept. 30, 1824; W. Smith, Mormonism, 13; Backman, First Vision, 119; BioS, 73
  71. ↑ Richard Bushman, "Joseph Smith: Rough Stone Rolling" (New York, NY: Knopf Publishing, 2005) 43. Internal endnotes retained for reference.
  72. ↑ For a much more scholarly discussion of how the preacher's rejection of Joseph caused him to not speak of the event for many years, see Steven C. Harper, "First Vision: Memory and Mormon Origins" (New York: Oxford University Press, 2019) 9-12.
  73. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 78.
  74. ↑ William Smith, William Smith on Mormonism (Lamoni, Iowa: Herald Steam Book and Job Office, 1883), 5-19; reproduced in Vogel, Early Mormon Documents 1:493-502.
  75. ↑ "The Old Soldier's Testimony. Sermon preached by Bro. William B. Smith, in the Saints' Chapel, Detroit, Iowa, June 8th, 1884. Reported by C. E. Butterworth," Saints' Herald 31 (4 October 1884): 643-44; reproduced in Vogel, Early Mormon Documents 1:503-506.
  76. ↑ "W[illia]m. B. Smith's last Statement," [John W. Peterson to Editor], Zion's Ensign (Independence, Missouri) 5/3 (13 January 1894): 6. Reprinted in "Statement of William Smith, Concerning Joseph, the Prophet," Deseret Evening News 27 (20 January 1894): 11; and "The Testimony of William Smith," Millennial Star 61 (26 February 1894): 132-34; reproduced in Vogel, Early Mormon Documents 1:513.
  77. ↑ William H. Kelley, "The Hill Cumorah and the Book of Mormon," Saints' Herald 28 (1 June 1881): 167-68; reproduced in Vogel, Early Mormon Documents 2:83. Also in Milton V. Backman, Jr., Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts, 2d ed., (Salt Lake City: Bookcraft, 1980 [1971]), 119.
  78. ↑ William Kelley, Notebook, No. 5, 1; in William H. Kelley Papers, RLDS Church Library-Archives, Independence, Missouri; reproduced in Vogel, Early Mormon Documents 2:83.
  79. ↑ Joseph and Hiel Lewis, "Mormon History. A New Chapter, About to Be Published," Amboy Journal [Illinois] 24 (30 April 1879): 1; reproduced in Vogel, Early Mormon Documents 4:300–306.
  80. ↑ "Mormonism," Susquehanna Register, Northern Pennsylvanian 9 (1 May 1834): 1; republished in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 266-267. (Affidavits examined); reproduced in Vogel, Early Mormon Documents 4:293-295.
  81. ↑ Osmon Cleander Baker, A guide-book in the administration of the discipline of the Methodist Episcopal Church (New York : Carlton & Phillips, 1855). All citations in this article are from this work, unless otherwise footnoted. All italics are original; bold-face has been added.
  82. ↑ The Methodist Magazine 5 (January 1822). Citation provided by Ted Jones.
  83. ↑ Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 164.( Index of claims ); Christian Research and Counsel, "Documented History of Joseph Smith’s First Vision," full-color pamphlet, 10 pages. [There is a notation within this pamphlet indicating that research and portions of text were garnered from Utah Lighthouse Ministry]; Watchman Fellowship, The Watchman Expositor (Page 3)
  84. ↑ Brigham Young, Journal of Discourses 2:171.
  85. ↑ Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City: Deseret News Press, 1884),127–128.
  86. ↑ James Strong, A Concise Dictionary of the Words In The Hebrew Bible With Their Renderings In the Authorized English Version (Nashville: Abingdon, 1890), 66.
  87. ↑ The History of the Church Book I:2 (3), in Eusebius: The History of the Church From Christ to Constantine, G.A. Williamson Translator (Penguine Books, 1986), 33-4.
  88. ↑ Martyrdom And Ascension of Isaiah 10:30-31, in James H. Charlesworth, The Old Testament Pseudepigrapha 2 Vols. (Garden City, New York: Doubleday & Company, 1985), 2:174.
  89. ↑ Epistula Apostulorum 14, in Edgar Hennecke and Wilhelm Schneemelcher, New Testament Apocrypha 2 Vols. (Philadelphia: Westminster Press, 1963), 1:199.
  90. ↑ Teachings of the Prophet Joseph Smith 162. "An angel has flesh and bones; we see not their glory." If Jesus comes as an angel he "will adapt himself to the language and capacity" of the individual.
  91. ↑ Teachings of the Prophet Joseph Smith 191. See also D&C 129.
  92. ↑ Günther Juncker, "Christ As Angel: The Reclamation Of A Primitive Title," Trinity Journal 15:2 (Fall 1994): 221–250.
  93. ↑ Ensign (April 1992).
  94. ↑ JD 8:353-4. (3 March 186). wiki]; JD 12:67-8. (June 23rd, 1867). wiki
  95. ↑ JD 2:171. (Feb 18, 1855). wiki; JD 7:243. (September 1, 1859). wiki; JD 11:253. (17 June 1866). wiki
  96. ↑ JD 12:67-8. (June 23rd, 1867). wiki
  97. ↑ JD 2:171. (Feb 18, 1855). wiki; JD 12:67-8. (June 23rd, 1867). wiki
  98. ↑ JD 18:231. (17 September 1876). wiki
  99. ↑ JD 1:185-19. (14 March 1860). wiki JD 8:15-6. (3 June 1860). wiki JD 8:66. (3 March 1861). wikiJD 8:353-4. (6 April 1861). wiki JD 9:1. (4 June 1864). wiki JD 10:303. (13 November 1864). wiki JD 10:363-365. (June 23rd, 1867). wiki JD 12:67-8. .wiki; Deseret News Weekly 22 (June 29, 1873):388, in Eldon Watson (editor), Brigham Young Addresses (1982), 6:79. (21 June 1874); JD 18:239-40. .wiki
  100. ↑ Manuscript History of Brigham Young (June 25, 1845); Manuscript History of Brigham Young (June 17, 1847); Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985) (journal entry dated 15 August 1847). ISBN 0941214133.; JD 1:7. (April 6, 1853). wiki [Millennial Star 15 (24 July 1853), 489, 491.]; JD 1:233-245. (April 6, 1853). wiki; Letter to Freeport, Ill., Bulletin, 1 June 1854, reprinted in New York Times June 7, 1854; (4 June 1864) JD 10:303. (June 18, 1865). wiki; JD 11:126. (June 23, 1867). wiki; JD 12:67-8. (July 17, 1870). wiki; JD 13:216. (April 8, 1871). wiki; Deseret News 20/10 (April 12, 1871): 112; JD 14:95. (18 May 1873). wiki; JD 16:42. .wiki; Deseret News Weekly 22 (29 June 1873):388, in Eldon Watson (editor), Brigham Young Addresses (1982), 6:79. (21 June 1874); JD 18:239-40. (21 May 1877). wiki Deseret News Weekly 26:274-275; Eldon Watson (editor), Brigham Young Addresses (1982), 6:142.
  101. ↑ Manuscript History of Brigham Young, ed. Elden Jay Watson (Salt Lake City, 1968), 4 [Leland Nelson, 4]
  102. ↑ See Young Women's Journal 18 no. 12 (December 1907), 537–539.; Samuel W. Richards, Journal Book 2 of Travels To Nauvoo, BYU Special Collections, Writings of Early Latter-day Saints, 26; Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:187.
  103. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:115.
  104. ↑ Manuscript History of Brigham Young, ed. Elden Jay Watson (Salt Lake City, 1968), p pp. 23-24 [Leland Nelson, 13].
  105. ↑ Heber C. Kimball, letter to Millennial Star editor, Nauvoo, July 15, 1841: Millennial Star 2 (15 July 1841), 77-78. This must refer to Remarkable Visions (Orson Pratt's account of Joseph's first vision and other revelations); nothing else had published by him yet.
  106. ↑ Manuscript History of Brigham Young, ed. Leland Nelson, 94
  107. ↑ Manuscript History of Brigham Young, William Harwell, 14; Millennial Star 14 no. 10 (1 May 1852), 151.
  108. ↑ Manuscript History of Brigham Young, 16.
  109. ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), [citation needed]:319-320 (journal entry dated 15 August 1847). ISBN 0941214133.
  110. ↑ Manuscript History of Brigham Young. 1847-1850, edited by William S. Harwell (Salt Lake City, Utah: Collier’s Publishing Co., 1997): 139
  111. ↑ Deseret News 1/3 (29 June 1850) [following sermon by Reverend G.B. Day]
  112. ↑ Lorenzo Snow, The Italian Mission (London: W. Aubrey, 1851), 13; also in Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City: Deseret News Press, 1884),127–128.
  113. ↑ JD 1:185-191. (19 June 1853). wiki
  114. ↑ JD 1: (24 July 1853). wiki
  115. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 75.; Lucy Mack Smith, History of Joseph Smith by His Mother: Revised and Enhanced, edited by Scot Facer Proctor and Maurine Jensen Proctor, (Salt Lake City, Utah: Bookcraft, 1996), editor's introduction. ISBN 1570082677.
  116. ↑ Letter to MR. HENRY A. MCAFEE, Freeport, Stephenson Co., Ill; letter to editor of the Freeport, Illinois Bulletin June 1, 1854. Reprinted New York Times (7 June 1854), 3.
  117. ↑ JD 2:171. (18 Feb 1855). wiki
  118. ↑ George Q. Cannon, editorial, "The Testimony of the Gospel," Juvenile Instructor 24 (1 July 1889): 308-9.
  119. ↑ Brigham Young Journal, 13 August 1857, Church Archives, Salt Lake City, Utah; Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 5:76-77. ISBN 0941214133.
  120. ↑ Deseret News, 7/46 (20 January 1858): 363.
  121. ↑ {{JDfairwiki|author=Brigham Young|vol=7|disc=37|start=243|end=244, {{ea]]}}
  122. ↑ JD 8:66. (3 June 1860). wiki
  123. ↑ Brigham Young, Journal of Discourses 8:354.
  124. ↑ JD 9:1-2. (6 April 1861). wiki
  125. ↑ Deseret News 11/13 (29 May 1861): 97-8; Reprinted in JD 9:31-40. (7 April 1961). wiki
  126. ↑ Rodney Turner, "Franklin D. Richards and the Pearl of Great Price," in Donald Q. Cannon, ed., Regional Studies in Latter-day Saint History: British Isles (Provo, UT: BYU Department of Church History and Doctrine, 1990), 184.
  127. ↑ JD 10:303. (4 June 1864). wiki
  128. ↑ JD 10:363-365. (13 November 164). wiki
  129. ↑ JD 11:253. (17 June 1866). wiki
  130. ↑ Brigham Young, (23 June 1867) Journal of Discourses 12:67,70-70.
  131. ↑ SLC Tabernacle, General Conference, 6 1/2 p.m.; Deseret News Weekly 17:282; Eldon Watson (editor), Brigham Young Addresses (1982), 5:133.
  132. ↑ Deseret News Weekly 19 (August 3, 1870): 303-308; also in JD 13:216. .wiki
  133. ↑ Deseret News 20/10 (April 12, 1871): 112; JD 14:95. (8 April 1871). wiki
  134. ↑ Deseret News 21 (September 25, 1872): 504-5; synopsis in Millennial Star 34/27 (July 2, 1872): 419-20; JD 15:169-70. (26 May 1872). wiki
  135. ↑ JD 16:42. (18 May 1873). wiki
  136. ↑ Deseret News Weekly 22:388; Eldon Watson (editor), Brigham Young Addresses (1982), 6:79.
  137. ↑ Deseret News Weekly 22:441; Millennial Star 35 no. 36 (9 September 1873), 563-4.; Eldon Watson (editor), Brigham Young Addresses (1982), 6:82.
  138. ↑ Millennial Star 36 no. 1 (Tuesday, 6 January 1874)), 1-7. [from Salt Lake Herald]: 2-6.
  139. ↑ JD 18:239-40. (21 June 1874). wiki
  140. ↑ Deseret News 25 (October 11, 1876): 585; Millennial Star 38 no. 46 (13 November 1876), 721.
  141. ↑ Deseret News Weekly 25 (11 October 1876): 582; JD 18:231. (17 Setpember 1876). wiki
  142. ↑ Eldon Watson (editor), Brigham Young Addresses (1982), 6:142.; Deseret News Weekly 26:274-275.
  143. ↑ Brigham Young, (3 March 1861) Journal of Discourses 8:354..
  144. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 34–35, with footnote 76, page 339–340.. ( Index of claims )
  145. ↑ Isaiah Bennett, Inside Mormonism: What Mormons Really Believe (Catholic Answers: 1999), 4.
  146. ↑ 146.0 146.1 Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979).( Index of claims )
  147. ↑ Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), 1:120.
  148. ↑ "First Vision," wikipedia.org (last accessed 6 October 2006). off-site
  149. ↑ Further examples of the Tanners' manipulation of the textual record by omitting key passages discussing the first vision can be seen at: D. Charles Pyle and Cooper Johnson, "Did early LDS leaders really misunderstand the First Vision?" FAIR link
  150. ↑ 150.0 150.1 B. H. Roberts, Life of John Taylor (Salt Lake City, Utah: George Q. Cannon & Sons, Co., 1892).
  151. ↑ John Taylor, Letter to the Editor of the Interpreter Anglais et Français, Boulogne-sur-mer (25 June 1850). (emphasis added) Reprinted in John Taylor, Millennial Star 12 no. 15 (1 August 1850), 235–236.
  152. ↑ John Taylor, Aux amis de la vérité réligieuse. Récit abregé du commencement, des progres, de l’éstablissement, des persecutions, de la foi et de la doctrine de l’Église de Jésus-Christ des Saints des Derniers Jours (Paris 1850). [Translation: To friends of religious truth. An abridged account of the beginning, progress, establishment, persecutions, the faith, and the doctrine of the Church of Jesus Christ of Latter-day Saints.]
  153. ↑ Wilford Woodruff journal, under date (August 13, 1857); it can be found in the published version volume 5, page 76; it is also in Journal History under that date. Also, William L. Knecht and Peter L. Crawley, eds. History of Brigham Young, 1847-1867 (Berkeley, CA: MassCal Associates, 1964). [21 July 1847-29 December 1867]
  154. ↑ John Taylor, (7 October 1859) Journal of Discourses 7:322.
  155. ↑ John Taylor, "A Funeral Sermon...over the remains of Ann Tenora, etc.," (31 December 1876) Journal of Discourses 18:325-6; 329, 330 (emphasis added).
  156. ↑ John Taylor, "The Trusteeship, etc.," (7 October 1877) Journal of Discourses 19:123 (emphasis added).
  157. ↑ John Taylor, "Gathering The Result Of Revelation, etc.," (14 November 1877) Journal of Discourses 19:151-152 (emphasis added).
  158. ↑ John Taylor letter to A. K. Thurber at Richfield, Utah (25 February 1879), (emphasis added).
  159. ↑ John Taylor, "The Interest Of Humanity Should Be Observed," (2 March 1879) Journal of Discourses 20:257, (emphasis added).
  160. ↑ John Taylor, "Eternal Nature Of The Gospel, etc.," (28 November 1879) Journal of Discourses 21:116-117, (emphasis added).
  161. ↑ John Taylor, "Restoration Of The Gospel Through Joseph Smith, etc.," (7 December 1879) Journal of Discourses 21:161, (emphasis added).
  162. ↑ John Taylor, "The Revelation Of The Father And Son To Joseph Smith, And The Bestowal Upon Him Of The Priesthood, etc.," (4 January 1880) Journal of Discourses 21:65, (emphasis added).
  163. ↑ John Taylor, "The Privileges Of The Saints, etc.," (27 June 1881) Journal of Discourses 22:218, (emphasis added).
  164. ↑ John Taylor, "Duties Of The Saints — The Atonement, etc.," (28 August 1881) Journal of Discourses 22:298-299, (emphasis added).
  165. ↑ John Taylor, "Manifestation Of The Father And Son To The Prophet Joseph," (20 October 1881) Journal of Discourses 26:106-107, (emphasis added).
  166. ↑ John Taylor, The Mediation and Atonement (Salt Lake City, Utah: Deseret News Co., 1882), 138.
  167. ↑ John Taylor, "Restoration Of The Gospel," (5 March 1882) Journal of Discourses 23:29-32, (emphasis added).
  168. ↑ John Taylor, Millennial Star 44 no. 22 (29 May 1882), 337–338, (emphasis added).
  169. ↑ John Taylor, "Man's Natural Spirit And The Spirit Of God, etc.," (23 November 1882) Journal of Discourses 23:322-323 (emphasis added).
  170. ↑ John Taylor, "Manifestations To Be Looked For, etc.," (18 May 1884) Journal of Discourses 25:177-178, see also 179 for the other visitors, (emphasis added).
  171. ↑ ?, "Laid to Rest. The Remains of President John Taylor Consigned to The Grave," Millennial Star 49 no. 36 (5 September 1887), 564.
  172. ↑ John Taylor, (2 March 1879) Journal of Discourses 20:167.
  173. ↑ John Taylor, (2 March 1879) Journal of Discourses 20:257.
  174. ↑ Andrew Jenson, Historical Record (Salt Lake City: Andrew Jenson, 1888), 7:355–356. (January 1888)
  175. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:261.
  176. ↑ See Autobiography, 192, 193, 391.
  177. ↑ Deseret Weekly, vol. 39, no. 15, 5 October 1889, 460
  178. ↑ Andrew Jenson, Historical Record (Salt Lake City: Andrew Jenson, 1888), 7:355–356. (January 1888)
  179. ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:261.
  180. ↑ See Autobiography, 192, 193, 391.
  181. ↑ Deseret Weekly, vol. 39, no. 15, 5 October 1889, 460

Response to claim: 124 - The Book of Mormon contains no information about temple ordinances, exaltation or baptism for the dead because "Joseph Smith had not yet embraced these teachings"

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The Book of Mormon contains no information about temple ordinances, exaltation or baptism for the dead because "Joseph Smith had not yet embraced these teachings" and this reflects "the limitations of his 1820s understanding."

FAIR's Response

Question: What does it mean when it is said that the Book of Mormon contains the "fulness of the gospel?"

The Book of Mormon contains the fulness of the Gospel, for the purpose of convincing Jew and Gentile that Jesus is the Christ

The Lord declared that he had given Joseph Smith "power from on high...to translate the Book of Mormon; which contains a record of a fallen people, and the fulness of the gospel of Jesus Christ to the Gentiles and to the Jews also" (D&C 20꞉8-9; cf. D&C 27꞉5; D&C 42꞉12; D&C 135꞉3).

The Book of Mormon is correct in the doctrines and principles it teaches, but it does not claim to contain all truth. Its own self-described purpose is to "the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting himself unto all nations" (title page), and that these teachings are "plain and precious" (1 Nephi 13꞉35,40; 1 Nephi 19꞉3). For the most part, the Book of Mormon does not concern itself with the deeper mysteries of God.

The book itself admits that it does not contain all the doctrines the Lord wants us to know. The prophet Mormon explained that he only recorded "the lesser part of the things which [Jesus] taught the people," for the intent that "when [the Book of Mormon reader] shall have received this...if it shall so be that they shall believe these things then shall the greater things be made manifest unto them" (3 Nephi 26꞉8-9; compare Alma 26꞉22).

What is the gospel?

In the Book of Mormon, Jesus Christ gave a specific definition of "the gospel":

Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.

And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—

And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.

And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world.

And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father.

And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words.

And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.

(3 Nephi 27꞉13-19, italics added.)

In this passage, Jesus defines "the gospel" as:

  1. Christ came into the world to do the Father's will.
  2. The Father sent Christ to be crucified.
  3. Because of Christ's atonement, all men will be judged by him according to their works (as opposed to not receiving a judgment at all and being cast out of God's presence by default; 2 Nephi 9꞉8-9).
  4. Those who repent and are baptized shall be filled (with the Holy Ghost, see 3 Nephi 12꞉6), and
  5. if they continue in faith by enduring to the end they will be justified (declared "not guilty") by Christ before the Father, but
  6. if they don't endure they will be subject to the justice of God and cast out of his presence.
  7. The Father's words will all be fulfilled.
  8. Because no unclean thing can enter the Father's heavenly kingdom, only those who rely in faith on the atonement of Christ, repent, and are faithful to the end can be saved.

This is "the gospel." The Book of Mormon teaches these concepts with a plainness and clarity unequaled by any other book. It has therefore been declared by the Lord to contain "the fulness of the gospel." The primary message of the gospel, the "good news" of Jesus Christ, is that he has atoned for our sins and prepared a way for us to come back into the presence of the Father. This is the message of the Book of Mormon, and it contains it in its fulness.


Question: How can the Book of Mormon contain the "fulness of the Gospel" if it does not speak of ordinances such as baptism for the dead or celestial marriage?

The Book of Mormon does not contain detailed descriptions of many religious topics and ordinances, such as eternal marriage or baptism for the dead

Is it possible that the Book of Mormon cannot contain "the fulness of the gospel" because it doesn't teach certain unique LDS doctrines, such as baptism for the dead, the Word of Wisdom, the three degrees of glory, celestial marriage, vicarious work for the dead, and the corporeal nature of God the Father?

There are many religious topics and doctrines which The Book of Mormon does not discuss in detail (e.g., the premortal existence—see Alma 13), and some which are not even mentioned (e.g., the ordinance of baptism for the dead).

This is unsurprising, since the Book of Mormon's goal is to teach the "fulness of the gospel"—the doctrine of Christ.

Harold B. Lee: "our scoffers say, 'How can you say that the Book of Mormon has the fulness of the gospel when it doesn't speak of baptism for the dead?'"

Of this criticism, Harold B. Lee said:

Now, our scoffers say, "How can you say that the Book of Mormon has the fulness of the gospel when it doesn't speak of baptism for the dead?" Some of you may have asked that question.

What is the gospel as it is defined? Let me give you how the Lord defines the gospel, in these words: "And verily, verily, I say unto you, he that receiveth my gospel receiveth me; and he that receiveth not my gospel receiveth not me. And this is my gospel—repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the kingdom." (D&C 39꞉5-6.)

Wherever you have a restoration of the gospel, where those fundamental ordinances and the power of the Holy Ghost are among men, there you have the power by which the Lord can reveal all things that pertain to the kingdom in detail, don't you see, including baptism for the dead, which He has done in our day. That is what the Prophet Joseph Smith meant when he was questioned, "How does your church differ from all the other churches?" and his answer was simple, "We are different from all the other churches because we have the Holy Ghost." (See History of the Church 4:42.) Therein we have the teachings of the fulness of those essentials in the Book of Mormon upon the foundations of which the kingdom of God is established.[1]

BYU professor Noel Reynolds wrote:

The gospel of Jesus Christ is not synonymous with the plan of salvation (or plan of redemption), but is a key part thereof. Brigham Young stated that the 'Gospel of the Son of God that has been revealed is a plan or system of laws and ordinances, by strict obedience to which the people who inhabit this earth are assured that they may return again into the presence of the Father and the Son.' While the plan of salvation is what God and Christ have done for mortals in the creation, the fall, the atonement, the final judgment, and the salvation of the world, the gospel contains the instructions--the laws and ordinances--that enable human beings to make the atonement effective in their lives and thereby gain salvation.[2]


Response to claim: 124, n53 - Brigham Young said, "If the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation"

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

Brigham Young said, "If the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation." The author presumes that “Young may have had in mind the book's uncomplimentary view of man” since Brigham had recently said that men "naturally love and admire righteousness, justice and truth more than they do evil. ... The natural man is of God."

Author's sources:

FAIR's Response

Response to claim: 129-130, n64-66 - B.H. Roberts concluded that Joseph Smith created the anti-Christs Sherem, Nehor and Korihor

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

B.H. Roberts concluded that Joseph Smith created the anti-Christs Sherem, Nehor and Korihor.

Author's sources: B.H. Roberts, Brigham D. Madsen (ed.), Studies of the Book of Mormon (Signature Books, 1992), 270-271 ( Index of claims )

FAIR's Response

Question: Did B.H. Roberts lose his faith in the Church and the Book of Mormon?

An excellent argument against the claim that B.H. Roberts abandoned the Book of Mormon can be found in his last book, which he considered his masterwork

Critics charge that the 'problems' with the Book of Mormon made Brigham H. Roberts (an early LDS apologist and member of the First Quorum of Seventy) lose his faith in the its historicity. The primary source upon which this criticism is based originates with Roberts' manuscripts detailing his critical study of the Book of Mormon, which was published under the title Studies of the Book of Mormon years after his death.

An excellent argument against the claim that B.H. Roberts abandoned the Book of Mormon can be found in his last book, which he considered his masterwork. [B. H. Roberts, The Truth, the Way, the Life: An Elementary Treatise on Theology, edited by John W. Welch (Provo, Utah: Brigham Young University Studies, 1994).] Given Roberts' clear respect for the Book of Mormon in this volume, there can be little doubt that he continued to believe in and treasure it.

Ironically for the critics, many of the issues which drew Elder Roberts' attention have now been solved as more information about the ancient world has become available. He expressed faith that this would be the case, and has been vindicated:

We who accept [the Book of Mormon] as a revelation from God have every reason to believe that it will endure every test; and the more thoroughly it is investigated, the greater shall be its ultimate triumph.[3]

Roberts was an able scholar, and he was not afraid to play 'devil's advocate' to strengthen the Church's defenses against its enemies

In a presentation on some potential Book of Mormon 'problems' prepared for the General Authorities, Roberts wrote a caution that subsequent critics have seen fit to ignore:

Let me say once and for all, so as to avoid what might otherwise call for repeated explanation, that what is herein set forth does not represent any conclusions of mine. This report [is] ... for the information of those who ought to know everything about it pro and con, as well that which has been produced against it as that which may be produced against it. I am taking the position that our faith is not only unshaken but unshakeable in the Book of Mormon, and therefore we can look without fear upon all that can be said against it.[4]

Roberts felt that faith in the Book of Mormon was a given, and so did not consider any 'negative' points to be of ultimate concern

Roberts felt that faith in the Book of Mormon was a given, and so did not consider any 'negative' points to be of ultimate concern, though he did seek for better answers than he then had. The critics have often published his list of of "parallels" between the Book of Mormon and Ethan Smith's View of the Hebrews, without informing modern readers that Roberts did not consider the problems insoluable, or a true threat to faith in the Book of Mormon. They also do not generally cite the numerous other statements in which, to the end of his life, he declared the Book of Mormon to be a divine record.

Roberts' studies also made him willing to modify previous conceptions, such as when he concluded that the Book of Mormon was not a history of the only immigrants to the New World.

In 1930, he enthused about the Book of Mormon a century after the Church's organization:

Hear, O heavens, and give ear, O earth, for God hath spoken. ... The Record of Joseph in the hands of Ephraim, the Book of Mormon, has been revealed and translated by the power of God, and supplies the world with a new witness for the Christ, and the truth and the fulness of the Gospel.[5]

Other witnesses by B.H. Roberts of truth of the Church and the Gospel

The book Discourses of B.H. Roberts of the First Council of the Seventy, compiled by Ben R. Roberts (Salt Lake City, Utah: Deseret Book Company 1948) contains the last seven discourses delivered by Elder Roberts: four in Salt Lake City, one in San Francisco (on the radio), and the last two at the World Fellowship of Faith in Chicago, in August-September 1933. He died three weeks after the last discourse. Roberts had returned from a lengthy illness, which made him realize how precious life is. He determined to leave his testimony, especially for the youth of the church.

From the first of these addresses:[6]

It has always been a matter of pride with me, in my more than fifty years of ministry in the Church of Jesus Christ of Latter-day Saints, that it was no trivial thing which called this Church of the New Dispensation into existence. It was not founded upon the idea that men differed in relation to how baptism should be administered, whether by sprinkling or pouring, or immersion; or whether it was for the remission of sins, or because sins had been forgiven. I always rejoice that it had a broader foundation than whether the form of church government and administration should be Episcopal or Congregational, or the Presbyterian form of government; or any other minor [23] difference of theologians. It went to the heart of things, and astonished the world, and at the same time, of course, aroused its opposition.

When the Prophet of the New Dispensation asked God for wisdom, and which of the many churches about him he should join, he was told to join none of them, for they were all wrong; their creeds were false; they drew near to the Lord with their lips, but their hearts were far removed from him; they had a form of godliness but denied the power thereof; that the Christian world, especially, had, in fulfilment of Isaiah’s prophecy, transgressed the laws, changed the ordinances, and had broken the everlasting covenant (Isaiah 44), of which the blood of the Christ was the blood of that everlasting covenant. He promised the incoming of a New Dispensation of the Gospel of Christ, which would link together and unite all former dispensations, from Adam down to the present time, the great stream of events speeding on towards an immense ocean of truth in which it would be united with all truth. It was a world movement. To lay the foundations of a greater faith, it brought forth the American volume of scripture, the Book of Mormon. In time the authority of God, the holy priesthood was restored, the minor phase of it, through John the Baptist; and later Peter, James and John, who held the keys of the kingdom of heaven, bestowed upon them by the Christ, appeared to the Prophet Joseph and Oliver Cowdery, and the divine and supreme authority from God was conferred upon them. By this authority and under the power of it they organized the Church of Jesus Christ of Latter-day Saints, outlined its doctrines, and established it firmly in the earth.

That is how the New Dispensation began—not whether baptism should be by immersion, or for the forgiveness of sins. The rubbish of accumulated ages was swept aside, the rocks made bare, and the foundations relaid” (22-23).

Roberts then refers to a statement in David Whitmer, To All Believers in Christ, about the translation of the Book of Mormon being interrupted due to some problems between Joseph and Emma:

He [Joseph] took up the divine instrument, the Urim and Thummim, tried to translated but utterly failed. Things remained dark to his vision. David Whitmer tells how Joseph left the translating room and [26] went to the woodslot on the Whitmer farm, and there corrected himself, brought himself into a state of humiliation and of exaltation at the same time. He went back to the house, became reconciled to Emma, his wife, came up to the translating room, and again the visions were given and the translation went on. But he could translate only as he was in a state of exaltation of mind and in accord with the Spirit of God, which leads to the source of hidden treasures of knowledge” (25-6).

Roberts then refers to the Book of Moses in the Pearl of Great Price, which was revealed shortly after the Church was organized, in June 1830:

It goes further than we have come, this knowledge by faith. After the Prophet had translated the Book of Mormon he began to receive the revelations which today make up the Book of Moses, the translation of [27] which began to be published about six months after the Book of Mormon had been translated” (26-7).

I admire the achievements of the men of science and hold them in honor…. But what am I to think of the Prophet of God, who speaking a hundred years before him, and speaking by the knowledge that comes by faith, revealed the same truth—viz., that as one earth shall pass away, so shall another come, and there is no end to God’s work? This gives to the Church of the New Dispensation the right to voice her protest against a dying universe—its death blows to the immortality of man.

Oh, ye Elders of Israel, this is our mission, to withstand this theory of a dying universe and this destruction of the idea of the immortality and eternal life of man. We have this knowledge revealed of God, and it is for us to maintain the perpetuity of the universe and the immortal life of man. Such was the mission of the Christ, such is ours” (29).

I am one of the special witnesses of the Gospel of Jesus Christ, made so by the office I hold, and I want to begin a return to my ministry in this pulpit by exercising my duty as a special witness for the Lord Jesus Christ. Here it is: Jesus Christ is the very Son of God, the incarnation of all that is divine, the revelation of God to man, the Redeemer of the world; for as in Adam all die, so shall they in Christ be brought forth alive. Also Jesus is the Savior of individual man, through him and him alone comes repentance and [30] forgiveness of sins, through which the possibility of unity with God comes. As his witness I stand before you on this occasion to proclaim these truths concerning the Christ, not from scientific knowledge or book learning, but from the knowledge that comes by faith” (29-30)

Roberts' general conference addresses between January 1922 and his death in September 1933 evince no show of doubt in the authenticity of the Book of Mormon

Roberts gave his findings on criticisms of the Book of Mormon to top Church leaders in a series of meetings between January to May 1922. One way to test the possibility of his losing faith in the Book of Mormon is to look at his public discourses and the words he uses to describe the Book of Mormon after he presented these findings. Upon careful examination of the historical record, one finds that Elder Roberts presented no doubts in the authenticity and veracity of the Book of Mormon.[7]

  • In the October 1922 conference, Roberts discussed the prophetic promises of the Book of Mormon concerning the land of promise and Zion in the latter-days. “The Lord made certain promises in ancient times concerning the land of Zion—North and South America,” Roberts said in his address. “That is the information we get from our Book of Mormon.”
  • In the April 1923 conference, Roberts expounded on the title page of the Book of Mormon. “[N]otwithstanding all these testimonies of the New Testament scriptures,” said Roberts in his sermon, “God brings forth a new volume of scripture, the Book of Mormon, which we are learning to call the American scripture, the word of God to the ancient inhabitants of this land of America.”
  • Six months later, in the October 1923 conference, Roberts focused some of his remarks of the Book of Mormon. “The great outstanding thing in the Book of Mormon is the fact of the visit of the Redeemer to the inhabitants of this western world, and the message of life and salvation that he delivered here; the Church which he brought into existence, the divine authority which he established here in the western world.” As Roberts went on to explain, “This is what makes the Book of Mormon of so much importance—it is a new witness for God and Christ and the truth of the gospel. These things being true, makes the advent of the Book of Mormon into the world the greatest literary event of the world since the writing of the Decalogue by the finger of God, and bringing it forth by the great Prophet Moses; or the collection and the publication of the testimony in the New Testament that Jesus is the Christ.”
  • In the April 1924 conference, Roberts used the Book of Mormon to combat what he feared were the creeping influences of secular biblical scholarship. Referring to Nephi’s “very great visions concerning the life and the mission of the Christ, before he came in the flesh” (1 Nephi 11–15), Roberts named “the Book of Mormon, the record of the Nephite people, and the revelations of God in this new dispensation, clearly recognized in the Doctrine and Covenants, and also in the Pearl of Great Price” as “records [which] would establish the truth of the record of the Twelve Apostles of the Lamb of God” (that is, the New Testament).
  • In the October 1925 conference, Roberts delivered an address in which he focused on “three great utterances constitute the message of ‘Mormonism’ to the world” on the nature of God and humankind’s relationship with the divine. “The first comes from a fragment of the teachings of the prophet Moses, found not in musty tomb or ruined temple, but revealed to the Prophet Joseph Smith before this Church of ours was six months old [Moses 1]. The second comes from a revelation from God to him, in the year 1833 [D&C 93]. The third contribution comes from our Book of Mormon, and is the contribution of sleeping nations once inhabiting the American continents, a message through their prophet leader to the modern world, and a contribution to the modern world for its enlightenment. How splendid all that is!” (This talk would go on to be republished in January 1926.7)
  • In the October 1926 conference, Roberts exulted over the recent purchasing of the David Whitmer farm. “I rejoice that the Church of Jesus Christ of Latter-day Saints is gradually gathering into its control the sacred places where great historical events happened,” said Roberts at the time. In his remarks, which were republished later in the Improvement Era (see below), Roberts thrice referred to the Book of Mormon as a “translation” or having otherwise been “translated” by Joseph Smith, spoke at length on the importance of the Book of Mormon witnesses, and told of his experience interviewing David Whitmer in 1884.
  • In the April 1927 conference, Roberts reported on his missionary work in the eastern United States. In his report, Roberts spoke of his interactions with a Messianic Jew and stressed the importance of the Book of Mormon (which he called a “translation”) as a witness to the Jews that Jesus is the Christ (see below). He expounded on the doctrinal importance of the book’s title page, which, he reminded his audience, was “not [Joseph Smith’s] composition” but rather was “engraven on the title page of the gold plates.” Regretting that he had “taken more time than [he] should have done” with his lengthy sermon, Roberts nevertheless considered “these matters of sufficient importance to have entered upon the record of this conference. . . . I cannot but regard the opening that has come to us in the Eastern States to furnish material by which we may approach our cousin Judah with the message of the Book of Mormon, as an opening of the way by the inspiration and power of the Spirit of the Lord.
  • Later that same year, in the October 1927 conference, Roberts recalled “the pleasure” he took in “standing upon the summit of the Hill Cumorah in company with President [Heber J.] Grant.” He remarked, “Being there upon that height of land, which so splendidly commands a view of the whole surrounding country, I could not refrain from recalling the time when Moroni stood upon the crown of that hill with the evidence of the ruins of the civilization of his people about him.” Roberts continued, “And this warning, written in the Book of Ether, let me say, in closing, comes from the prophet of God who was also the historian of the great Jaredite nation, by abridging and translating their history into the Nephrite language. This warning comes, then, from the historian of one civilization that had perished about the Hill Cumorah; it came also from the same man who was a witness of the destruction of the civilization of his own people at the same place. I hold that he was competent to speak upon this question, and it is most fitting, and is one of the evidences of inspiration, in this Book, that one so competent to speak in warning should be chosen to be God’s mouthpiece in warning this great Gentile nation, holding dominion over the land in our day, to beware of their course lest they, too, forfeit their rights to the pride of place they occupy among the nations of the earth. For great as our nation is, it is not above the powers of destruction if it observes not the conditions upon which it may hold its position upon this land.”
  • In a lengthy April 1928 conference address, Roberts spoke on the important teachings preserved in the Book of Mormon; teachings that, according to Roberts, “would have been lost to the world but for the bringing forth of the Nephite scriptures, the American volume of scriptures.” This included, most importantly, “the testimony of the scriptures of the western continents—the Book of Mormon—in relation to the resurrection of Christ. What a wonderful testimony that book contains for the thing that is celebrated this day throughout Christendom, namely, the resurrection from the dead of our Lord the Christ!” In this same sermon Roberts also gave his endorsement Anthony W. Ivins’ comments on the Book of Mormon—calling them “a very important contribution, not only to this conference, but to the literature of the Church”—and recalled his youthful debates with a sectarian critic of the Church in which he, Roberts, defended the book.
  • In the October 1928 conference, Roberts expanded on “a number of the early revelations that were given in the Church about the time of its organization and the publication of the Book of Mormon,” including those which had been “given . . . to brethren who had rendered some assistance to the Prophet in bringing forth the Book of Mormon.”
  • In an April 1929 conference address (the same address, mind you, that Brigham D. Madsen claims somehow shows signs of Roberts backsliding on his faith in the Book of Mormon), Roberts provided commentary on the ninth Article of Faith, which stresses the importance of ongoing revelation in the Church of Jesus Christ. Within this specific context Roberts began his sermon, “One of the things that has greatly delighted me in this conference has been the prominence given to the Book of Mormon and to the importance of it as a means of acquainting the world with that system of truth for which we stand. But the passage from our articles of faith just repeated reminds me that the Book of Mormon is only one out of very many things that may aid us in this work of making God’s message known to the world.” Roberts then related how as a missionary in the South he worked with a confused investigator who did not know how to make up her mind about the Book of Mormon because she was being fed anti-Mormon literature by her local pastor. (A tale as old as time.) But, Roberts related, once she gained a testimony of the Doctrine and Covenants, she was able to make up her mind about the Book of Mormon being inspired. Roberts concluded his anecdote by affirming, “The Book of Doctrine and Covenants stands unquestioned as to its authorship, and I wish to express a belief that there is evidence of inspiration in it equal to that of the Book of Mormon.” Incidentally, Roberts also took the opportunity in this sermon to affirm the value and inspiration of the Pearl of Great Price. “If the world but had the Pearl of Great Price, and the knowledge it conveys, it would shed a penetrating light upon all the scriptures that our Christian friends acknowledge, and make known the truth of God.” Contrary to Madsen’s bizarre misreading of this sermon, Roberts made it clear that “[t]he Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price are prized by [the Latter-day Saints] above all other books.”
  • On the centennial anniversary of the founding of the Church, in the April 1930 conference, Roberts affirmed his testimony of the Restoration, in part, thus: “The Church of Jesus Christ has again, and for the last time, been set up and made the depository of God’s truth and the fulness of it and has been given the mission of proclaiming that truth and the fulness of it to every nation and kindred and tongue and people. . . . The Record of Joseph in the hands of Ephraim, the Book of Mormon, has been revealed and translated by the power of God, and supplies the world with a new witness for the Christ, and the truth and the fulness of the Gospel.”
  • In his final address delivered before his death in the April 1933 conference, Roberts referred to the Book of Mormon as “that precious volume of scripture” which spoke of “[the] word of the Lord from the Nephite race” that America was a choice land (quoting Ether 13:2). “This is recorded in the Book of Ether,” Roberts remarked, “which Moroni translated and added to the compilation made by his father.” Besides this, Roberts drew his listeners’ attention to “two great prophecies in the Book of Mormon,” namely: (1) “the witness which the Book of Mormon bears to the divinity of the Christ, affirming that he is the Son of God, . . . affirming that he is the Savior of the world, and . . . bearing witness to the truth of the Gospel”; and (2) “prophecies concerning the great Gentile nation that should rise and which would scatter the children of Israel upon the face of the land, and yet, afterwards, be touched by the spirit of pity and concern which would lead them to seek the preservation of the inhabitants of the land; that the seed of Joseph, so wonderfully gathered here and developed into a multitude of nations, should not be utterly destroyed, but should be preserved, and that, too, by this great nation that should be such an instrument in scattering them in the earth.” These, Roberts affirmed, makes the Book of Mormon a “new American witness for God” and “one of the most valuable books that has ever been preserved, even as holy scripture.”

Keep in mind that these are Roberts’ General Conference addresses and sermons that specifically touched on the Book of Mormon. In other talks that he delivered in the 1920s and early 1930s (such as his October 1929 and April 1932 addresses), Roberts also spoke glowingly of both current Church leadership and Heber J. Grant’s prophetic predecessors.

It is difficult to see these as the words of one who has lost his faith in the Church, the Book of Mormon, or Joseph Smith.

Roberts published other works that take as granted the historical authenticity of the Book of Mormon

Roberts published other works between the early 1900s to his death that take the historical authenticity of the Book of Mormon, the divine calling of Joseph Smith, and the truthfulness of the Church as a given. These works include:

  • New Witnesses for God
  • Outlines of Ecclesiastical History
  • The Truth, The Way, The Life
  • Comprehensive History of the Church
  • The "Falling Away"
  • Rasha–The Jew


Response to claim: 131 - many people believe in the truthfulness of their own religion because of similar confirming experiences

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The author claims that many people believe in the truthfulness of their own religion because of similar confirming experiences, and that edifying feelings are not sufficient to determine truth.

Author's sources: No source provided.

FAIR's Response

Question: Do all other religions confirm their beliefs through spiritual witness?

Not all religions claim that the truth of their beliefs are confirmed through a spiritual witness

It should be noted that not all religions claim that the truth of their beliefs are confirmed through a spiritual witness. In fact, a fair number of Evangelical Christians have spent a great deal of time trying to prove to the Mormons that a spiritual witness should NOT be relied on to establish truth. Most major religions and sects rely on claims of authority alone (the Pope in Catholicism and the Bible in Protestantism) or simply tradition and majority and obviousness (Islam, Hinduism, etc.). Latter-day Saints establish truth by following the Law of Witnesses (see Matthew 18: 16; 2 Corinthians 13:1), claiming unique authority (Hebrews 5:6; Alma 13:14-19; D&C 1:30), and receiving the witness of the Holy Ghost which we believe can give us a testimony of anything related to the Gospel should we desire it. (see John 14:26; Moroni 10:3-5).

Latter-day Saints accept that God and God's Spirit will witness truth whatever its source. As a member of the Church we are encouraged to find truth in many places. Nowhere in our beliefs do we claim that there is no truth in other religions. In fact, our scriptures actively affirm that there is truth in other religions and that God has been the one to inspire them.

Most religions have differing understandings of the Spirit or a spirit which is why it plays lesser roles in other traditions (and which might affect their religious experiences). Religions differ primarily in understanding the spirit as dynamic (Playing active roles such as confirming truth through phenomenon. This occurs generally in only Christian traditions. Thus this would naturally exclude any religion that doesn’t accept the New Testament as scripture) or as animistic (something that lives in all things and gives them life). See Holy Spirit on Wikipedia for a discussion of the differences. [8] Mormonism stands as one of the only religions under Christianity that understand it and utilize it in any sort of dynamic way (the many people who convert and compliment the church for encouraging them to seek their own answers through prayer are evidence of this) and with a totally unique pneumatology.

Some Christ-based religions incorporate or have attempted to incorporate the Spirit into their theology in some form

Pope Gregory the Great (d. 604), according to Robert Markus, taught that:

The scriptures contain what the reader finds in them; and the reader’s mind is shaped by his inner disposition: ‘unless the readers’ minds extend to the heights, the divine words lie low, as it were, uncomprehended…. It often happens that a scriptural text is felt to be heavenly, if one is kindled by the grace of contemplation to rise to heavenly things. And then we recognize the wonderful and ineffable power of the sacred text, when the reader’s mind is permeated with heavenly love…. For according to the direction that the reader’s spirit takes, so the sacred text rises with him…’”

Pope John Paul II (d. 2005) stated the following, regarding the possibility of the Holy Spirit inspiring non-Catholics:

“Every quest of the human spirit for truth and goodness, and in the last analysis for God, is inspired by the Holy Spirit….. At their origins we often find founders who, with the help of God’s Spirit, achieved a deeper religious experience…. In every authentic religious experience, the most characteristic expression is prayer…. We can hold that ‘every authentic prayer is called forth by the Holy Spirit, who is mysteriously present in the heart of every person’”.

It may be worth noting that these statements from John Paul II and Gregory the Great would be official Catholic doctrine, but not binding per se. Mainstream Catholics by and large, as mentioned before, rely on tradition and a claim to authority and don't emphasize teaching akin to this.

John Calvin, founder of the protestant sect of Calvinism, wrote:

“’We must regard the authority of Scripture as higher than human reasons, factors or conjectures. This is because we base that authority on the inner witness borne by the Holy Spirit,’” Institutes, 1539 edition. The doctrine, particularly stressed by Calvinism, that the Holy Spirit provides an ‘internal witness’ to the authority of Scripture…..”

Westminster Confession of Faith 1.5, reads in part as follows:

“’our full persuasion and assurance of the infallible truth and divine authority [of the scriptures], is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.’”

Many protestant theologians have abandoned such appeals for academic exegesis and hermeneutics. The larger issue here is that the theologians of the diverse protestant denominations (including Calvinism), have to believe that scripture is formally sufficient, self-authenticating, and self-attesting and this creates problems. LDS apologist and Biblical scholar Robert Boylan elaborates:

Often, in a desperate attempt to support the doctrine of sola scriptura some Protestant apologists will argue that all a Christian needs is the Holy Spirit, not an authoritative Church and/or additional Scripture such as those that Latter-day Saints accept (i.e., Book of Mormon; Doctrine and Covenants; Pearl of Great Price). Of course, this would mean that the Holy Spirit is schizophrenic, guiding Protestants who embrace sola scriptura to radically divergent views on central, not merely “minor” issues, such as baptismal regeneration which affects salvation itself(!)

See "A Self-Attesting, Self-Authenticating, Formally Sufficient Scripture?" in this article

This was one of the very reasons that the Book of Mormon came forth, to settle the discord. As taught in Preach My Gospel:

As you use the Book of Mormon and the Bible as companion volumes of scripture, they will overcome contention and correct false doctrine (see 2 Nephi 3:12). The Bible teaches the following about the law of witnesses: “In the mouth of two or three witnesses shall every word be established” (2 Corinthians 13:). In harmony with this law, both the Book of Mormon and the Bible testify of Jesus Christ.[9]

Latter-day Saint Offshoots

For Latter-day Saint Offshoots we respond by giving the indications that Brigham Young was the true successor of Joseph Smith. See this article for our response to that.

See also: Question: How do Latter-day Saints respond to arguments from diversity against the use of spiritual experiences in their epistemology?



Question: How can you know if an answer to prayer, a personal revelation, is true?

Regarding all revelation, understand how the spirit works and consider how it works with you

With regard to all revelation, we should first understand how the Spirit works (as an aside, the pneumatology is unique in several ways) by studying the scriptures (especially modern revelation) and the teachings of living prophets and apostles [10]. It stands to reason that if we want to be led by Christ’s spirit and follow him, then we will try and measure our lives against what he has revealed through his servants so that we aren’t deceived (JS Matthew 1:37). This means we interrogate and weigh the words of the standard works (since they are our standard of truth) and we take into consideration what has been taught by the living prophets and apostles in trying to make good decisions and bring ourselves in tune with the spirit’s whisperings.[11].

As taught in Preach My Gospel:

As you pray for inspiration, you should also confirm your feelings. For example, compare your decisions with the scriptures and the teachings of the living prophets. Be certain that the feelings are consistent with the assignment you have; for example, you will not receive revelation to tell a local bishop how he should perform in his calling. Discuss your decisions and conclusions with your companion, your district leader, or your mission president when appropriate.

President Howard W. Hunter offered this counsel: “Let me offer a word of caution. … I think if we are not careful … , we may begin to try to counterfeit the true influence of the Spirit of the Lord by unworthy and manipulative means. I get concerned when it appears that strong emotion or free-flowing tears are equated with the presence of the Spirit. Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself” (The Teachings of Howard W. Hunter, 184). The Spirit of the Lord always edifies.

[12]

Doctrine and Covenants 50:24 “he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.”

Regarding the revelation given for foundational testimony, if you want to know the truth of it, then you should test it. Alma, in the Book of Mormon, suggests that we treat it like a seed, and make an experiment out of it by seeing how it grows and as it continue to grow we can know with greater confidence that it is good and true. But debating its validity in a sort of theoretical way, won't ever provide you with an answer.

Regarding specifically impressions to do something, we need to remember that the spirit always brings knowledge. It won’t be just an emotion. It will be an impression that warns of danger, or directs you, or presses feelings and thoughts on your consciousness. It will usually be some sort of physical phenomena accompanied by revelation or inspiration to the mind (D&C 8:2). The key is to understand that if something is being revealed to us, then we will understand when the revelation is coming from a source other than our normal thoughts and feelings, it will feel as though it came without great effort and independent of manipulation. Regarding its manifestation in our mind, Joseph Smith talks of "pure intelligence" flowing into you:

A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God,will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.[13]

However, as Boyd K. Packer points out, revelation does not "flow without effort" on the part of the person desiring it.

To one who thought that revelation would always flow without effort (although sometimes the revelation is spontaneous), the Lord said:

“You have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

“But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.” [14]

This burning in the bosom is not purely a physical sensation. It is more like a warm light shining within your being.

Describing the promptings from the Holy Ghost to one who has not had them is very difficult. Such promptings are personal and strictly private![15]

Personal revelation can differ between two people in nature

Often people describe the unique way in which the spirit works with them. Some are able to feel deep impressions such as the swelling of their chest as described in Alma, the peace in the mind experienced by Oliver Cowdery, or the burning in the bosom described by the disciples on the road to Emaus. Others may experience clarity of mind or they may feel that the Spirit gives scripture a new, richer and more personal meaning to their lives. Latter-day Saints don't believe that differences in the phenomena experienced while feeling the spirit should always be the same—even when trying to receive revelation for the same thing. What it means is that 1) We are all working at understanding and following the spirit and 2) that we are all receiving personal answers to our prayers from a loving Heavenly Father, and others are receiving personal answers to theirs. Personal revelation is beautiful precisely because these differences can exist. It deepens our understanding and love of the fact that we are all unique children of our Heavenly Father. Some may have “spectacular” experiences while others only hear a still small voice because God speaks to all of us in a way that we can understand and relate to (2 Nephi 31:3).

Boyd K. Packer:

We do not seek for spectacular experiences. President Spencer W. Kimball spoke of the many who "have no ear for spiritual messages … when they come in common dress. … Expecting the spectacular, one may not be fully alerted to the constant flow of revealed communication."[16]

Ultimately, it is a choice to believe in the reality of the spirit, understand the epistemology, work to be worthy to feel the spirit’s influences, and follow those influences courageously

Lehi gives his children this counsel at his death, teaching us an important principle.

2 Nephi 2: 27-28

27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, choose eternal life, according to the will of his Holy Spirit

As Elder Neal L. Anderson has taught “The future of your faith is not by chance, but by choice.”[17]. We’re promised that as we continue in light, that our testimony will shine brighter and that understanding of how inspiration flows will come more readily. If we are humble, he will lead us by the hand and give us answers to our prayers (D&C 112:10) We’re promised that the signs will follow the believers (D&C 68:10).


Question: Do Mormons believe that other religions can be inspired by God?

Latter-day Saints believe that the good in every religion is inspired of God

Latter-day Saints believe that other religions have portions of the truth. We believe that religion is instituted of God (D&C 134:4).

Preach My Gospel: A Guide to Missionary Service, "Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ"

Preach My Gospel: A Guide to Missionary Service, (2004)

Just as the Christian world was blessed by the courage and vision of the reformers, many other nations and cultures have been blessed by those who were given that portion “that [God] seeth fit that they should have” (Alma 29:8). Teachings of other religious leaders have helped many people become more civil and ethical.


Buddha (Gotama): Born in 563 B.C. of a Hindu chieftain in Nepal. Concerned with the suffering he saw around him. Fled from his father’s luxurious palace, renounced the world, and lived in poverty. Seeking enlightenment, he discovered what he called the “path of deliverance.” Claimed to reach Nirvana, a state of oblivion to care, pain, or external reality. Became a teacher for a community of monks.
Confucius: Born in 551 B.C. Orphaned as a child. China’s first professional teacher. China’s greatest moral and social thinker. Said little about spiritual beings or divine powers. Believed that heaven had entrusted him with a sacred mission as champion of the good and true.

Mohammed: Born in 570 A.D. in Mecca. Orphaned in childhood. Lived a life of poverty. Gained reputation as a trusted peacemaker. Married at age 25. In 610 prayed and meditated on Mount Hira. Said the angel Gabriel appeared to him and delivered a message from Allah (God). Claimed to receive communication from God through Gabriel from 620 to 632. These communications, which he recited to his disciples, were later written in the Koran, the sacred book of Islam.

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2 Nephi 29:11-13

11 For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written.

12 For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it.

13 And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews.

Moroni 7꞉13 states:

But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God.


Joseph Smith (1843): "I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination"

Joseph Smith, in 1843:

The Saints can testify whether I am willing to lay down my life for my brethren. If it has been demonstrated that I have been willing to die for a ‘Mormon.’ I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination who may be unpopular and too weak to defend themselves.” [18]


Preach My Gospel: "many other nations and cultures have been blessed by those who were given that portion that God 'seeth fit that they should have'"

"Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ," Preach My Gospel: A Guide to Missionary Service:

Just as the Christian world was blessed by the courage and vision of the reformers, many other nations and cultures have been blessed by those who were given that portion that God "seeth fit that they should have” (Alma 29:8). Teachings of other religious leaders have helped many people become more civil and ethical.

Buddha (Gotama): Born in 563 B.C. of a Hindu chieftain in Nepal. Concerned with the suffering he saw around him. Fled from his father’s luxurious palace, renounced the world, and lived in poverty. Seeking enlightenment, he discovered what he called the “path of deliverance.” Claimed to reach Nirvana, a state of oblivion to care, pain, or external reality. Became a teacher for a community of monks.

Confucius: Born in 551 B.C. Orphaned as a child. China’s first professional teacher. China’s greatest moral and social thinker. Said little about spiritual beings or divine powers. Believed that heaven had entrusted him with a sacred mission as champion of the good and true.

Mohammed: Born in 570 A.D. in Mecca. Orphaned in childhood. Lived a life of poverty. Gained reputation as a trusted peacemaker. Married at age 25. In 610 prayed and meditated on Mount Hira. Said the angel Gabriel appeared to him and delivered a message from Allah (God). Claimed to receive communication from God through Gabriel from 620 to 632. These communications, which he recited to his disciples, were later written in the Koran, the sacred book of Islam.[19]


Response to claim: 132, n68-69 - it is possible to feel "the spirit" even when listening to a hoax, such as Paul H. Dunn's war stories

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The author claims that it is possible to feel "the spirit" even when listening to a hoax, such as Paul H. Dunn's war stories.

Author's sources:
  • Frank H. Jonas, "The Story of a Political Hoax," in Institute of Government, vol. 8 (Salt Lake City: University of Utah, 1966): 1-97.
  • "Arizona Paper Alleges Many Stories Were Exaggerated," Deseret News, 16 Feb. 1991, 5; and "Elder Dunn Offers Apology for Errors, Admits Censure," ibid., 27 Oct. 1991, 1.

FAIR's Response

Question: Who was Paul H. Dunn and what happened to him?

Elder Paul H. Dunn was a very popular speaker who told many faith-promoting stories about his days playing baseball and his service in World War II

Elder Paul H. Dunn was a very popular speaker during the 1970's and 1980's who told many faith-promoting stories about his days playing baseball and his service in World War II. Many people were inspired by his stories, and he was in much demand as a speaker. It was eventually discovered that Elder Dunn had exaggerated and conflated elements of his stories. He was given emeritus status as a General Authority on October 1, 1989.


Question: Many who listened to Elder Dunn's stories felt the spirit. Why would one feel the spirit upon hearing a story that was fabricated? Doesn't this confirm a lie?

No documented evidence has appeared that faithful members received some sort of spiritual confirmation that the stories taught were true.

Many critics have argued that the Spirit was confirming a lie during these times. Similar criticism is applied to a situation with Elder Jeffrey R. Holland in 2017.[20]The first point that should be made is that no documented evidence has appeared of a faithful member receiving some spiritual confirmation that these stories from Dunn were true. There are several testimonies from former members of such that they say happened while they were faithful members [21], but nothing from members of the Church today or faithful members of the time.

We do have one case that has been claimed as an example of faithful members receiving a spiritual witness of one of Elder Dunn's claimed false/exaggerated stories. Elder Dunn gave a talk at the October 1976 General Conference of the Church entitled "Follow It!". In the talk, Elder Dunn, as a means of illustrating a point of being an upstanding Latter-day Saint and for standing what's right, shared a story of a young man named Jimmy Daniels who, before a baseball playoff game for the state championship at Dunn's high school, was caught with a nicotine stain on his finger and Elder Dunn was made his replacement. At the conclusion of the Conference, Elder Kimball stated that:

Beloved brothers and sisters, I will say just a brief word at the conclusion of this marvelous conference.
There has been a generous outpouring from the Lord to all of the speakers who have addressed us. We have been greatly stirred by our famous and beloved Tabernacle Choir as they, too, have used their rich talents to bless us with heavenly symphonies. And we are deeply grateful to the other groups of singers: they have enriched our services and made them pleasing to us and to the Lord. And to all others who have contributed we are deeply grateful.
[. . .]
The sermons from the Brethren have developed almost every theme and subject, and they have been rich and full of meat. We have been greatly pleased with all of their contributions.

The New Era published an adaptation of the talk given by Elder Dunn called "The Game of Life". A missionary serving in the England Leeds Mission wrote:

Busstop
I just finished reading the October New Era, and I especially liked “The Game of Life” by Elder Paul H. Dunn. Whenever my companion and I finish reading a New Era, we leave it on a bus, hoping that someone will pick it up and read it and someday join the Church.
Elder Harold Beckstead
England Leeds Mission

However, as author Lynn Packer pointed out in Sunstone Magazine:

There is no Jimmy Daniels listed on the baseball roster [at Dunn’s HS]. Perhaps Dunn was using a pseudonym for Daniels without disclosing it. That hardly matters, because no one on the team was in a playoff game: Hollywood High finished next to last in 1941 and third in 1942.[22]

So, did anyone receive a spiritual confirmation that this fabricated story was true? We might say the following:

  1. Elder Dunn, along with providing a pseudonym for the young man, may have misremembered the exact game in the playoffs they were playing for. Recall from the quote from Lynn Packer that Hollywood High (Dunn's high school) finished third in 1942, Elder Dunn's senior year. Also recall that Dunn is remembering this story 34 years after it supposedly took place. This story may have more truth to it than we realize.
  2. President Kimball does not specifically mention Elder Dunn's talk in his remarks. His talk came at the conclusion of a conference with 30+ talks to summarize and with the task of closing the conference in a reverent, dignified, and cordial manner. The outpouring may have indeed been great, but there's virtually nothing that can tell us more about Elder Dunn's stories and the Church's overall reaction to them.
  3. The missionary does not mention feeling the Spirit saying that the story that Elder Dunn shared was true. He only says that he liked "The Game of Life" from that issue of the New Era in particular. He further says that whenever he and his companion finish reading a New Era (thus referring to multiple issues), they leave it on the bus for someone to find, read, and hopefully convert to the Church. Additionally, there is a lot of other material in the adaptation of the talk, given in the New Era, that the missionary may have felt inspired by and which he felt other people could be inspired by as well.

Thus this example doesn't work for establishing the validity of the criticism. There's nothing substantial to move forward the discussion with.

Simply receiving a warm feeling about a speech or article is not enough to call it revelation or a confirmation of the spirit

Latter-day Saints understand that a testimony of the Gospel is not based, as one reviewer humorously put it, on "grandpa stories".[23] Latter-day Saints base their testimony on a dynamic influence of the Holy Ghost as sought for by revelation. This revelatory experience that is sought out comes from study and prayer (D&C 9:7-9) through the use of all our faculties (D&C 88:15; Alma 32:27).

This dynamic influence is contrasted with a more passive influence, where one feels the Spirit while in the presence of good things. This is how the vast majority of Latter-day Saints view (or would view) such feelings towards Elder Dunn today. We are to seek after all virtuous, lovely, of good report, or praiseworthy things (Articles of Faith 1:13) because all good things come from God (Moroni 7:12) and they can inspire us to serve him (Moroni 7:13).

We may also simply be feeling the Spirit that is promised to always be with us as we live up to our baptismal covenants (Moroni 4:3; 5:2). That doesn't mean, however, that we have received some sort of dynamic, revelatory witness of the truthfulness of these "grandpa stories".

Since our bodies and spirits are connected (D&C 88:15), it is easy to see why a warm feeling or a heart murmur may be over-interpreted as spiritual stimuli.

Moroni tells us that we have the ability to judge that which is of God and that which is not of God (Moroni 7:14; See also D&C 8:2). The key to discernment is simply to pay close attention to both our mind and heart (D&C 8:2) and "prove all things and hold fast to that which is good" (1 Thess 5:21; See also JS-Matthew 1:37; Moroni 7:20-25) by studying something out in our mind sincerely and meaningfully and seeking revelation through the dynamic influence of the Holy Ghost for confirmation of the validity of any given proposition (D&C 9:7-9).

Let's even grant the premise that people did feel the Spirit "confirm" the truth of Elder Dunn's stories and that they turned out to be false. It doesn't necessarily follow from there that receiving knowledge from the Spirit is an inherently unreliable way of receiving spiritual knowledge. It may only mean that there is something more that we need to learn about how the Spirit works. For example, we learn from the Doctrine and Covenants that

31 My people must be tried in all things, that they may be prepared to receive the glory that I have for them, even the glory of Zion; and he that will not bear chastisement is not worthy of my kingdom.

Why couldn't it be that the Lord is trying our faith with this type of thing? If the Lord must try our faith in all things, that would logically extend to receiving personal revelation and being able to work with the Spirit.

For additional potential explanations for why this might be happening see the following page:

See also: Question: Why might someone not be able to see their spiritual impressions come to successful, obvious, and/or beautiful fruition?


Question: Why did Elder Dunn exaggerate elements of these stories?

Elder Dunn responded to this issue himself

Regarding Elder Dunn's stories: he was human, just like the rest of us. He can speak for himself on this issue: "Elder Dunn Offers Apology for Errors, Admits Censure", Deseret News, Oct. 27 1991.

In an open letter to Church members, Elder Paul H. Dunn apologized Saturday for not having "always been accurate" in telling his popular war and baseball stories, and he acknowledged being disciplined for it by church authorities.

Elder Dunn, an emeritus member of the First Quorum of Seventy of The Church of Jesus Christ of Latter-day Saints, asked the church's First Presidency and Council of the Twelve for the opportunity to send an open letter to church members. The letter was published in Saturday's issue of the Church News."I confess that I have not always been accurate in my public talks and writings," Elder Dunn wrote. "Furthermore, I have indulged in other activities inconsistent with the high and sacred office which I have held.

"For all of these I feel a deep sense of remorse, and ask forgiveness of any whom I may have offended."

A former Army private and minor-league baseball player, Elder Dunn told riveting accounts of his war and baseball experiences that made him one of the most popular speakers in the church. According to the Associated Press, he was author or co-author of 28 books and is featured on 23 inspirational tapes. He served in the presidency of the First Quorum of the Seventy from 1976 to 1980.

In 1989, Elder Dunn was placed on emeritus status for "reasons of age and health," the church said. In February 1991, the Arizona Republic reported that Elder Dunn had made up or combined elements of many of his war and baseball stories.

In his open letter, Elder Dunn, 67, said general authorities of the church have conducted in-depth investigations of charges that he had engaged in activities unbecoming of a church member.

"They have weighed the evidence," he said. "They have censured me and placed a heavy penalty upon me.

"I accept their censure and the imposed penalty, and pledge to conduct my life in such a way as to merit their confidence and full fellowship."

Church spokesman Don LeFevre said Saturday that the nature of the penalty is "an internal matter, and we don't discuss such matters" publicly.

Elder Dunn has an unlisted phone number and could not be reached for comment. He concluded his letter by pleading for the understanding of church members and assured them of his "determination so to live as to bring added respect to the cause I deeply love, and honor to the Lord who is my Redeemer."


Response to claim: 132-133, n71 - the LDS church claims exclusive receipt of the Holy Ghost as a gift

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

The author claims that the LDS church claims exclusive receipt of the Holy Ghost as a gift.

Author's sources: George Gallop Jr., "Forty-Three Percent of Americans Admit to Spiritual Experiences," Salt Lake Tribune, 15 May 1985,1-2.

FAIR's Response

Question: Do Latter-day Saints discount the spiritual witnesses that members of other religions may receive?

Latter-day Saints should never deny the spiritual experiences of those who belong to other religions

It would be arrogant for a Latter-day Saint to deny the spiritual experiences of those who belong to other religions. We should never try to tear down what someone believes. We should, however present the Gospel in its fullness and encourage those who are so inclined to accept it.

Gordon B. Hinckley talks of some of the comments left at Temple Square by visitors: [24]

  • From a Protestant from New Jersey: “I have often heard the word Mormon and associated it with a fanatic religious group. I couldn’t have been more wrong!”
  • From a Congregationalist from Massachusetts: “I have always felt that religion should be a joy, and you certainly show it!”
  • From a Christian from Maine: “This is beautiful; it is the first time in my life I have wondered if my religion is the right one.”
  • From a Catholic from Pennsylvania: “I envy your way of life.”
  • A Presbyterian from Canada: “God is in this place; we see him everywhere.”
  • A Christian from Germany: “I enjoyed myself very much here. I cannot believe such a place exists that offers so much and asks for no money.”

The deeper question being asked here is about purpose, nature, and timing of spiritual experiences. See here for more information regarding that.


Response to claim: 133 - "This Spirit of love gives peace, comfort, prompts, and enhances belief in God, but abundant evidence also demonstrates that it is an unreliable means of proving truth"

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

 Author's quote: I assert that the Holy Ghost does exist, that it does speak to human beings. This Spirit of love gives peace, comfort, prompts, and enhances belief in God, but abundant evidence also demonstrates that it is an unreliable means of proving truth.

Author's sources: Author’s opinion.

FAIR's Response

Question: Is a "burning in the bosom" simply a subjective, emotion-based, unreliable way to practice self-deception?

It is a fundamental misunderstanding or misstatement to say that the Latter-day Saint revelatory experience is exclusively or primarily “emotional”

It is claimed by some that the Latter-day Saint appeal to "revelation" or a "burning in the bosom" is subjective, emotion-based, and thus ineffective, unreliable and susceptible to self-deception.

It is a fundamental misunderstanding or misstatement to say that the LDS revelatory experience is exclusively or primarily “emotional.” The united witness of mind and heart is key in LDS doctrine. Even the body is involved in many instances, hence the use of language exactly like “burning in the bosom.” The LDS concept of human experience is not one where we are carved up into separate, rigid compartments labeled emotional, intellectual, and physical. The LDS approach to human experience is holistic and involves all of our faculties operating simultaneously and inextricably. According to LDS scripture, “the spirit and the body are the soul of man.” (D&C 88:15)[25] We are greater than the mere sum of our inner and outer parts. Ordinarily, it’s not possible, nor is it desirable, to reject and shut down any one of our faculties . All of them combine to provide useful and valid ways of coming to know ourselves, the world, and God. All are involved in true spiritual experience.

A Latter-day Saint “spiritual” experience has intellectual content as well as emotional elements of peace or joy

Accordingly, a Latter-day Saint “spiritual” experience has intellectual content as well as physical phenomena which can include elements of peace or joy. In the early days of the Church, Oliver Cowdery received the following revelation through Joseph Smith:

Verily, verily, I say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. Did I not speak peace to your mind concerning the matter? What greater witness can you have than from God? (D&C 6:22–23).

Notice the information is spoken to the “mind,” and the feeling of peace accompanies the intellectual gift. Further, the solution for later doubts or concerns is not reliance on “a feeling” alone but an admonition to recall specific information communicated earlier.

This matches the revelatory pattern later explained to Oliver Cowdery when he attempted to participate in the translation process of the Book of Mormon:

Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong… (D&C 9:7–9).

Again, the united witness of intellect and heart are essential. If either does not agree, then revelation has not yet confirmed the matter under consideration. Anyone who relies exclusively on any one faculty – either feeling or reasoning or physical sensation – does not properly understand the LDS approach to spiritual witness.

Talk of “feelings” does not mean simply experiencing an “emotion”

To be sure, many Church members will talk about how they “felt” when they prayed or had other experiences with God. However, it is to fundamentally misunderstand these experiences to assume (as critics often do) that talk of “feeling” means simply—or only, or primarily— experiencing an “emotion.” What's lacking from these descriptions is vocabulary. The problem with them is more semantic than it is substantial. The LDS member is stymied, in a sense, because there is no good, available word for what happens during a spiritual experience. These experiences are ineffable. By definition, they defy description. Since few of us have the poetic and metaphorical powers of prophets like Isaiah and John, we are left to try our best to convey what we've experienced in words laden with secular connotations which critics can misinterpret if they so choose.

LDS scholar,Hugh Nibley, hazarded a guess at what this process of willful misinterpretation might look like:

He cannot conceive how anyone could possibly acquire knowledge by any method other than his. He cannot believe that any man has experienced anything which he has not experienced. . . . ‘I have never seen a vision,' says the [skeptic], ‘therefore, Joseph Smith never had one. I have seen dreams [or had emotionally moving experiences], therefore, I will allow him that.'”[26]

Early Christians experienced similar feelings to a "burning in the bosom"

Justin Martyr wrote in his book Dialogue with Trypho, of his conversion that he was a philosopher until he met an old man who introduced him to the Hebrew Prophets when “a flame enkindled his heart” and he found “this philosophy (Christianity) alone to be sure and profitable.” [27]

The Shepard of Hermas, which was once considered scripture, reads “There are two angels with a man-one of righteousness, and the other of iniquity...The angel of righteousness is gentle and modest, meek and peaceful. When he ascends into your heart, he speaks to you of righteousness, purity, chastity, contentment, and every other righteous deed and glorious virtue. When all of these things come into your heart, know that the angel of righteousness is with you” [28]


Dr. Wendy Ulrich (2005): "How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland?"

Dr. Wendy Ulrich (a licensed psychologist with over 25 years of experience):

People from many religious traditions have “spiritual” experiences–feelings, insights, premonitions, and encounters which they are left to their own conclusions to decipher. It is not unusual for people to conclude from such experiences that God is their God, that He is nearby, or that something associated with that experience is God’s will. Often in the Church we encourage people to look for such feelings and experiences as evidence of God’s hand, or of the truthfulness of the Church’s message. Yet people from many religious backgrounds can have such experiences. How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland? Critics may conclude that there is no real difference, that feelings are not trustworthy or related to the spirit, and that Church members are being misled by missionaries who teach them that such experiences are the Holy Ghost testifying to them of truth. I have seen this argument used to discredit “spiritual” experiences as nothing more than subjectively produced emotions with no supernatural significance. In many cases I might agree. Because I feel certain emotions in response to a film–even a Church film–may say more about the credibility of the actors’ performance or the director’s talent than the presence of God or the historical accuracy of the message, for example.[29] —(Click here to continue)


Response to claim: 133 - "Nor does the Spirit, which testifies of the Book of Mormon, confirm the historical reality of the book"

The author(s) of An Insider's View of Mormon Origins make(s) the following claim:

 Author's quote: Nor does the Spirit, which testifies of the Book of Mormon, confirm the historical reality of the book.

Author's sources: Author’s opinion

FAIR's Response

Question: What is Moroni's promise?

The Book of Mormon provides a means of determining the truthfulness of the book

The Book of Mormon provides a means of determining the truthfulness of the book Moroni 10꞉3-5:

Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts.

And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.

And by the power of the Holy Ghost ye may know the truth of all things.

Moroni's promise claims that we can know the truthfulness of the gospel by praying about it with sincere intent

Moroni's promise claims that we can know the truthfulness of the gospel by praying about it with sincere intent (Moroni 10꞉3-5). However, some claim that praying about the Book of Mormon is not an objective standard for determining if the book is true or not, and should therefore not be trusted. It is also sometimes asserted that many people have read and prayed about the Book of Mormon or the Church and have either received no answer, or an answer from God that it is false.

A knowledge of the truth of the Book of Mormon or of the Church of Jesus Christ of Latter-day Saints is not something that is casually obtained

A knowledge of the truth of the Book of Mormon or of the Church of Jesus Christ of Latter-day Saints is not something that is casually obtained. It is not enough to simply "ask God" without putting forth some effort. The Lord requires that we be sincere and that we actually study the contents of the book in order to know of its truthfulness. As Moroni says, we must have "real intent" while "having faith in Christ." Those that read the Book of Mormon solely for the purpose of finding flaws in order to tear it down do not have "real intent" to know of its veracity. We are taught that feelings alone are not enough, and that we should confirm them.


Question: Is prayer the only element required in the determination of truth?

Prayer is one element in determining truth

Non-Mormons often claim that the Bible is the only true "yardstick" for determining truth. Ironically, the Bible refutes this, and clearly shows that the Holy Spirit, or the Spirit of Truth will lead us to all truth (John 14:26, John 15:26, 1 Jn 5:6). By claiming the Bible as the only source of truth, non-LDS are in fact minimizing the power of prayer and the role of the Holy Ghost.

The LDS believe that the most significant verse of scripture, the scripture which has had the greatest impact on the history of the world is found in James 1:5–6:

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. (James 1:5-6)

This verse led a young man, Joseph Smith to follow that counsel–to offer a humble prayer of faith, being willing to accept the answer, no matter how difficult to accept that answer might be. That prayer led to the beginning of the restoration of the gospel.

There are elements in addition to prayer that are required in order to determine truth

Through Joseph Smith, the Lord has revealed other keys to prayer. One is that we are to "study it out" in our minds, then go before the Lord and ask for confirmation that our decision is correct. We are then instructed that if our decision is correct, we will feel the fruits of the Spirit, and if incorrect, we will have a "stupor of thought". Thus, serious seekers of truth cannot fully claim they have studied the Book of Mormon until they have read it in its entirety. The LDS encourage critical analysis of the Book of Mormon, specifically by prayerfully asking if anyone could have fabricated the book. Everyone who asks himself that question with every page will find, somewhere between the first page and the last, that the answer is 'no'–that the Book of Mormon is true. The Book of Mormon is convincing evidence of the restoration of the gospel through Joseph Smith.


Preach My Gospel: "As you pray for inspiration, you should also confirm your feelings...Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself"

"How Do I Recognize and Understand the Spirit?," Preach My Gospel: A Guide to Missionary Service:

As you pray for inspiration, you should also confirm your feelings. For example, compare your decisions with the scriptures and the teachings of the living prophets. Be certain that the feelings are consistent with the assignment you have; for example, you will not receive revelation to tell a local bishop how he should perform in his calling. Discuss your decisions and conclusions with your companion, your district leader, or your mission president when appropriate.

President Howard W. Hunter offered this counsel: “Let me offer a word of caution. … I think if we are not careful … , we may begin to try to counterfeit the true influence of the Spirit of the Lord by unworthy and manipulative means. I get concerned when it appears that strong emotion or free-flowing tears are equated with the presence of the Spirit. Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself” (The Teachings of Howard W. Hunter, 184). The Spirit of the Lord always edifies.[30]


Question: What about those who pray and don't receive a confirmation the Book of Mormon is true?

There is more required than simply praying in order to receive a confirmation of the truthfulness of the Book of Mormon

Moroni's gives us the requirements that need to be fulfilled in order to obtain a confirmation:

Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts. And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. (Moroni 10꞉3-4)

It is not enough to simply ask: One must ponder the mercies of God and then ask God in the name of Christ, exercising faith in Christ, and ask actually wanting to know that the Book is true. You must also be ready to act on the knowledge you receive (i.e. be ready to make covenants through ordinances such as baptism). Finally, you must demonstrate a sincere effort to understand what is contained in the Book of Mormon. It is useful to recall Oliver Cowdery's experience when he attempted to translate,

Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. (D&C 9꞉7-8)

One should also seek to make themselves worthy to receive the Spirit's influences.

The Book of Mormon also provides some additional insight into how the Spirit works--that we have to be worthy of its influence by sincerely coming unto Christ through faith in him and his atonement and repentance (Mosiah 2:37; Alma 34:36). This should be taken into consideration as well.

The Gospel provides some more generous epistemic doors to walk through

It should be noted as well that the Gospel provides other doors for those to walk through if they don't receive the witness of the Holy Ghost. For some, they are going to continue to need to seek knowledge "by study and also by faith" (D&C 88:118). This is for those that don't have faith. Others may receive a different spiritual gift: to believe on others who claim to have received the Holy Ghost testifying to them of Christ's divinity and the truthfulness of the Church (D&C 46:13-14).

What about those that receive a witness that the Book of Mormon is not true?

Some have wondered if its possible that someone can receive a witness that the Book of Mormon is not true. In the author's immediate experience and the experience of other acquaintences, this has not happened. It's likely that in situations such as this that the person is either lying to stump missionaries, honest investigators, and members of the Church , that they've misinterpreted an experience, or that they are under the influence of a false spirit.

In sum, we need to follow Moroni's promise exactly if we really want it's promised blessings, we have other epistemic doors to walk through, and not everyone is meant to receive a witness of the Book of Mormon's truthfulness in this life.

See also: Question: Can the Spirit confirm to me that I'm okay to leave the Church? and Question: Can a person receive a spiritual witness about any book?



Notes

  1. ↑ Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 156.
  2. ↑ Noel B. Reynolds, "The Gospel of Jesus Christ as Taught by the Nephite Prophets," Brigham Young University Studies 31 no. 3 (Summer 1991), 33.
  3. ↑ B. H. Roberts, "The Translation of the Book of Mormon," Improvement Era no. 9 (April 1906), 435–436.
  4. ↑ B. H. Roberts to the First Presidency and the Quorum of the Twelve, March 1923. (See Studies of the Book of Mormon (1992), p. 58. On page 33, note 65, the editor of this work states that the date on this letter should be 1922 rather than 1923.)
  5. ↑ Brigham H. Roberts, Conference Report (April 1930), 47.
  6. ↑ B. H. Roberts, “Protest Against the Science-Thought of a ‘Dying Universe’ and no Immortality for Man: The Mission of the Church of the New Dispensation,” delivered SLC Tabernacle, Sunday, 23 January 1932; reproduced in Discourses of B.H. Roberts of the First Council of the Seventy, compiled by Ben E. Roberts (Salt Lake City, Utah: Deseret Book Company 1948), 11–30.
  7. ↑ FAIR thanks Stephen O. Smoot for his research on this topic. The following will be text taken entirely from Stephen O. Smoot, "B.H. Roberts and the Book of Mormon: Exhumation and Reburial," Ploni Almoni, August 11, 2020, https://www.plonialmonimormon.com/2020/08/b-h-roberts-and-the-book-of-mormon-exhumation-and-reburial.html.
  8. ↑ See “Holy Spirit” https://en.m.wikipedia.org/wiki/Holy_Spirit
  9. ↑ Preach My Gospel, Chapter 5 "The Book of Mormon and the Bible Support Each Other"
  10. ↑ For a fuller treatment of Latter-day Saint pneumatology, see Oscar McConkie’s The Holy Ghost: A Study of the Holy Ghost, According to the Standard Works of the Church
  11. ↑ There are many times in scripture that there is an attempt to identify the Spirit. See for example D&C 11:12.
  12. ↑ "How Do I Recognize and Understand the Spirit?," Preach My Gospel: A Guide to Missionary Service (2004)
  13. ↑ Joseph Smith, Teachings of the Prophet Joseph Smith," 151.
  14. ↑ D&C 9꞉7–8
  15. ↑ Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  16. ↑ Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  17. ↑ Anderson, Neal L. “Faith is not by Chance, but by Choice” General Conference; April 2015 [1]
  18. ↑ Joseph Smith, in 1843, History of the Church, 5:498.
  19. ↑ "Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ," Preach My Gospel: A Guide to Missionary Service (2004) 46
  20. ↑ Critic Grant Palmer applied very similar criticism to the World War II stories of Utah Congressman Dogulas R. Stringfellow. Palmer writes: "As one example, many people, including myself, felt this confirming spirit when we heard the World War II stories of Utah Congressman Douglas R. Stringfellow. Stringfellow's experiences were later revealed to be a complete hoax [Frank H. Jonas, "The Story of a Political Hoax," in Institute of Government, vol. 8 (Salt Lake City: University of Utah, 1966): 1-97.] I was about fourteen years old when I heard him speak, and it was a truly inspiring experience. After Stringfellow concluded, I remember that the leader conducting the meeting said, "If you have never felt the Spirit before, it was here today in abundance." He was right. I felt it strongly, as did many others." See Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002), 131-2. Similar responses could be given to that argument in this article. It is possible that Palmer could be deliberately reinterpreting a true experience or fabricating one out of wholecloth from real stories of hoaxes.
  21. ↑ One former member of the Church gathered several of these claims that can be found online at https://github.com/faenrandir/a_careful_examination/tree/master/documents/spiritual_experiences-testimony-holy_ghost/paul_h_dunn_felt_spirit if one truly wishes to see a few.
  22. ↑ Lynn Packer, “Paul H. Dunn Fields of Dreams,” Sunstone Magazine (September 1991).
  23. ↑ Conflict of Justice, "Why Did Mormons ‘Feel The Spirit’ From Paul H. Dunn’s Made-Up Stories?" <http://www.conflictofjustice.com/mormons-feel-spirit-paul-h-dunns-stories/> (Accessed 5 October 2019).
  24. ↑ "An Ensign to the Nations," October 1989 General Conference
  25. ↑ This is essentially the view that biblical scholars recognize as being advocated in the Bible. Donald R. Potts, "Body" in Eerdmans Dictionary of the Bible ed., David Noel Freedman (Grand Rapids, MI: Eerdmans, 2000) 194; Henry L. Carrigan, Jr., "Soul" Ibid., 1245; Alice Ogden Bellisb, "Spirit" Ibid., 1248.
  26. ↑ Hugh W. Nibley, The World and the Prophets, 3rd edition, (Vol. 3 of Collected Works of Hugh Nibley), edited by John W. Welch, Gary P. Gillum, and Don E. Norton (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1987), 31.
  27. ↑ Dialogue with Trypho 8, Ante-Nicene Fathers 1:198
  28. ↑ Shepard of Hermas, Ante-Nicene Fathers 2:24
  29. ↑ Dr. Wendy Ulrich, "'Believest thou…?': Faith, Cognitive Dissonance, and the Psychology of Religious Experience," Proceedings of the 2005 FAIR Conference (2005).
  30. ↑ "How Do I Recognize and Understand the Spirit?," Preach My Gospel: A Guide to Missionary Service (2004)
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