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

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About this work

Author: Grant Palmer

Lest there be any question, let me say that my intent is to increase faith, not to diminish it.
— Grant Palmer, An Insider's View of Mormon Origins, p. ix.
Palmer's readers may well wonder what kind of faith he is trying to increase, for nothing in the book generates confidence in Joseph Smith or modern scripture.
— James B. Allen, "Asked and Answered: A Response to Grant Palmer (Review of: An Insider's View of Mormon Origins)," FARMS Review 16/1 (2004): 235–286. off-site

An Insider's View of Mormon Origins was developed during a period of time that its author, Grant Palmer, worked in the Church Educational System (CES), and was not published until after Palmer's retirement from Church employment. The book attempts to explain many otherwise clearly described events of the restoration by reinterpreting them as spiritual rather than physical events. The author was originally inspired by Mark Hofmann's Salamander Letter prior to the time that the letter was exposed as a forgery, and its influence was present in early drafts of this work. The Salamander Letter inspired the author to postulate that Joseph Smith plagiarized a book called The Golden Pot during the production of the Book of Mormon. The book heavily promotes and emphasizes the role of magic and treasure hunting in Joseph Smith, Jr's early life, and it concludes that Joseph deliberately enhanced and added fabricated detail to his later accounts of events such as the First Vision, the Priesthood restoration, the Three and Eight Witnesses and the visit of the angel Moroni. Although the stated purpose of the book is to "increase faith," it is clearly intended to demonstrate the Joseph Smith employed dishonesty in order to secure his position as head of the church.

Claims made in this work

A list of claims indexed by page number made in An Insider's View of Mormon Origins with links to the corresponding responses in the FAIRwiki may be found here: Index to claims made in An Insider's View of Mormon Origins.

Quote mining, selective quotation and distortion

Many critics who write about the Church of Jesus Christ of Latter-day Saints are not content to portray the Church and its doctrines fairly. Some critics mine their sources by extracting quotes from their context in order to make the statement imply something other that what it was originally intended to mean. Other critics make statements that are self-contradictions—instances in which a critic says or writes one thing, and then makes another statement elsewhere that flatly contradicts their first statement.

These examples do not prove that these critics' arguments are without merit; they do suggest caution is warranted before accepting these authors or their works as reliable witnesses when they speak of their own experiences connected with "Mormonism." In particular, one should also be cautious about accepting their interpretation of primary sources without double-checking the original sources themselves.

Chapter 2: Authorship of the Book of Mormon

Treasure of the heart?

Reference Author's claim... The rest of the story... Use of sources
p. 49 Joseph said the Book of Mormon was translated "by the gift and power of God," coming "forth out of the treasure of the heart ... thus bringing forth out of the heart, things new and old." The evidence indicates that the Book of Mormon is in fact an amalgamation of ideas that were inspired by Joseph's own environment (new) and themes from the Bible (old).

For the work of this example, see the book of Mormon, coming forth out of the treasure of the heart; also the covenants given to the Latter Day Saints: also the translation of the bible: thus bringing forth out of the heart, things new and old: thus answering to three measures of meal, undergoing the purifying touch by a revelation of Jesus Christ, and the ministering of angels...

Latter Day Saints' Messenger and Advocate, Vol. 2, No. 3, p. 229.

Commentary

  • Palmer neglects to note Joseph's inclusion of covenants and the Bible in his statement in order to strengthen his own conclusion that the Book of Mormon came from Joseph's own heart. It is a stretch to interpret this phrase as some sort of admission by the Prophet that he actually created the Book of Mormon from his own mind and experience.
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Joseph copied the story of Lamoni from the story of Lazarus?

Reference Author's claim... Tanner's claim... Use of sources
p. 48 Alma, about 90 B.C., Lamoni is dying and his wife

sent and desired that he [Ammon] should come ... and some say ... he stinketh ... He is not dead, [Ammon said,] but sleepeth ... [and] he shall rise again Ammon said unto her: Believest thou this? And she said unto him ... I believe ... [And] he arose ... (Alma 19: 2,5, 8-9, 12).

"... others say that he is dead and that he stinketh ..." (Alma 19:5)

"... he sleepeth ..." (Alma 19:8)

"... he shall rise again ..." (Alma 19:8)

"And Ammon said unto her: Believest thou this? And she said unto him: ...I believe ..." (Alma 19:9)

"... he arose ..." (Alma 19:12)

Jerald and Sandra Tanner, The Changing World of Mormonism, p. 117.
p. 48 Lazarus, in about A.D. 33, is dying and his sisters

sent unto him ... [Jesus saith,] This sickness is not unto death, ... [for] Lazarus sleepeth ... [Then] Jesus saith unto her, Thy brother shall rise again ... Jesus said unto her ... Believest thou this? She saith unto him, Yea, Lord: I believe ... [but] by this time he stinketh ... [Jesus spoke a]nd he that was dead came forth ... (John 11: 3-4, 11,23,26-27,39, 44).

"... Lazarus sleepeth ..." (John 11:11)

"... Thy brother shall rise again" (John 11:23)

"Jesus said unto her ... Believest thou this? She saith unto him, Yea, Lord: I believe ..." (John 11:25-27)

"... by this time he stinketh..." (John 11:39)

"... he that was dead came forth ..." (John 11:44)

Jerald and Sandra Tanner, The Changing World of Mormonism, p. 117.

Commentary

  • The author asks us to "[n]ote the common phrases, which I have placed in italics, and the seven common motifs in both stories." It seems evident, however, that the author's research involved simply reading the Tanner's analysis (and corresponding use of italicization and ellipses) of these verses. The Tanner's work is not cited by the author—somewhat ironic for a chapter that deals with plagiarism.
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Chapter 3: The Bible in the Book of Mormon

Reference Author's claim... The rest of the story... Use of sources
p. 83 Oliver was Joseph's main scribe day after day and perhaps the only one who really knew if a Bible was consulted. Oliver is silent on the matter. In fact, a Bible would have been needed only when quoting long passages; so again, Cowdery may be the only witness who knew about this, and he neglected to mention it. These were days never to be forgotten; to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, "interpreters," the history or record called "The Book of Mormon." Letter from Oliver Cowdery to W.W. Phelps (Letter I), (September 7, 1834). Published in Latter Day Saints' Messenger and Advocate, Vol. I. No. 1. Kirtland, Ohio, October, 1834. Published in Letters by Oliver Cowdery to W.W. Phelps on the Rise of the Church of Jesus Christ of Latter-day Saints, Liverpool, 1844.

Commentary

  • In his zeal to provide supporting evidence for his theory that Joseph Smith consulted a King James Bible during the translation of the Book of Mormon, Palmer attempts to make Oliver Cowdery a "silent witness" for the prosecution by implying that he neglected to mention it! Oliver was far from silent regarding the Book of Mormon translation, and his enthusiasm at being a witness and participant in the translation process is clearly evident. Furthermore, Oliver clearly indicated that the translation was performed using the Urim and Thummin.

Resources

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Chapter 4: Evangelical Protestantism in The Book of Mormon

Reference Author's claim... The rest of the story... Use of sources
p. 124 As his successor, Brigham Young, stated in 1862: "If the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation." Young may have had in mind the book's uncomplimentary view of man. Less than a month before making this statement, he announced that human beings "naturally love and admire righteousness, justice and truth more than they do evil. ... The natural man is of God." [53] Brigham Young said on 13 July 1862, "When God speaks to the people, he does it in a manner to suit their circumstances and capacities. He spoke to the children of Jacob through Moses, as a blind, stiff-necked people, and when Jesus and his Apostles came they talked with the Jews as a benighted, wicked, selfish people. They would not receive the Gospel, though presented to them by the Son of God in all its righteousness, beauty and glory. Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings. If the people are stiff-necked, the Lord can tell them but little." Brigham Young, 13 July 1862, Journal of Discourses, 9:311; Brigham Young, 15 June 1862, Journal of Discourses, 9:305.

Commentary

  • Brigham Young talked about how the scriptures were written based upon people's readiness to receive and accept them, and he includes the Bible in his statement. Palmer implies with his statement that Brigham disagreed with the way the Book of Mormon was written with regard to "the book's uncomplimentary view of man." The author's conclusion is not supported by the quote, and he has to bring in a second quote from a different discourse in order to shore up his assumption.
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Chapter 5: Moroni and "The Golden Pot"

Reference Author's claim... The rest of the story... Use of sources
p. 148-9 Later in the evening, Anselmus receives a second vision. This time he learns that Archivarius Lindhorst, whom he encountered earlier (pp. 5, 19,35), is the archivist of a vast library containing Atlantean books and treasures. He also possesses "a number of manuscripts, partly Arabic, Coptic, and some of them in strange characters, which do not belong to any known tongue. These he [Lindhorst] wishes to have copied [and translated] properly, and for this purpose he requires a man who can draw with the pen, and to transfer these marks

to parchment, in Indian ink, with the highest exactness and fidelity. This work is to be carried out in a separate chamber of his house, under his own supervision ... he will pay his copyist a speziesthaler, or specie-dollar daily, and promises a handsome present" (pp. 10-11).

The being "said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do ... He said there was a book deposited, written upon gold plates ... Also that there were two stones ... deposited with the plates; and the possession and use of these stones were ... for the purpose of translating the book"

(1838, vv. 33-35).

Joseph Smith's 1838 account.

Commentary

  • In his attempt to show a correlation between a passage from The Golden Pot and the story of the translation of the Book of Mormon by Joseph Smith, Palmer actually adds the words "and translated" to a phrase about copying manuscripts. The story related in The Golden Pot does not talk about translation at all.[1]

Resources

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Chapter 6: Witnesses to the Golden Plates

Reference Author's claim... The rest of the story... Use of sources
p. 179 Oliver Cowdery came from a similar background. He was a treasure hunter and "rodsman" before he met Joseph Smith in 1829. William Cowdery, his father, was associated with a treasure-seeking group in Vermont, and it is from them, one assumes, that Oliver learned the art of working with a divining rod. Because Joseph Smith, Sr., and William Cowdery cannot be linked unequivocally to the Vermont money diggers, Frisbie's late account must be approached cautiously. (p.600)...Quinn states, "From 1800 to 1802, Nathaniel Wood's 'use of the rod was mostly as a medium of revelation.'...Thus, a connection between William Cowdery and the Wood Scrape would help to explain why his son Oliver had a rod through which he received revelations" before he met Joseph Smith in April 1829" (1987, 32). Yet, there is no evidence which directly attributes Cowdery's rod to his father. (p. 604) Palmer claims as his source: Barnes Frisbie, The History of Middletown, Vermont (Rutland, VT:Tuttle and Co., 1867),43-64; rptd. in Abby Maria Hemenway, ed., Vermont Historical Gazetteer (Claremont, NH: Claremont Manufacturing Co., 1877),3:810-19; qtd. in Vogel, Early Mormon Documents, 1:599-621.

Commentary

  • Palmer states that Oliver Cowdery was a "treasure hunter and 'rodsman'" and that his father was associated with the treasure-seeking group as if these were established facts, and uses the Barnes Frisbie account to support this. Yet, Dan Vogel, the editor of the source being used by Palmer, clearly states 1) that "William Cowdery cannot be linked unequivocally to the Vermont money diggers," 2) that the Barnes Frisbee account "must be approached cautiously" and 3) that "there is no evidence which directly attributes Cowdery's rod to his father." Palmer presents his conclusions based upon circumstantial evidence as fact, with the result being the quotation of Palmer's "facts" in other articles. (see the Wikipedia articles "Three Witnesses" and "Oliver Cowdery" for examples of how Palmer's conclusions are considered "facts").

Resources

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Reference Quote source... Mined quote... Use of sources
p. 186 Ask the brethren why they do this, and the ready reply will be, "Is it not my privilege to find a gold mine, or a silver mine, as well as others?" As far as I am concerned I would say, "Yes, certainly it is your privilege, if you can find one." But do you know how to find such a mine? No, you do not. These treasures that are in the earth are carefully watched, they can be removed from place to place according to the good pleasure of Him who made them and owns them. He has his messengers at his service, and it is just as easy for an angel to remove the minerals from any part of one of these mountains to another, as it is for you and me to walk up and down this hall.

—Brigham Young

...these treasures that are in the earth are carefully watched; they can be removed from place to place... According to Palmer, Brigham Young heard from the Smiths and believed all his life that "these treasures that are in the earth are carefully watched; they can be removed from place to place" by the angels.

Brigham Young, 17 June 1877, Journal of Discourses 19:36-7

Commentary

  • Palmer takes a quote spoken by Brigham Young in 1877 in which he discourages prospecting for minerals in Utah, and implies that his belief regarding "moving treasure" originated with "the Smiths." Brigham goes on to talk about the difficulty in obtaining treasures from the earth, and relates a story involving Porter Rockwell as well as a story he heard from Oliver Cowdery about how the plates were returned to the angel Moroni. Nowhere in his discourse does Brigham mention "the Smiths."
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Reference Author's claim... The rest of the story... Use of sources
p. 195 Far removed from our own modern empiricism, the world view of the witnesses is difficult for us to grasp. The gold plates they saw and handled disappeared when placed on Cumorah's ground.[54] The witnesses believed that a toad hiding in the stone box became an apparition that struck Joseph on the head.[55]

Fayette Lapham recalled an interview with Joseph Smith, Sr. forty years before, and noted that something "struck" Joseph on the breast, "always with increasing force." Willard Chase and Benjamin Saunders told the story of the "toad" hiding in the stone box. None of these men actually saw or handled the gold plates, and in all cases were relating second or third-hand information, sometimes many years after the events occurred.

[54]Dean C. Jessee, ed., "Joseph Knight's Recollection of Early Mormon

History," BYU Studies 17 (Autumn 1976): 30-31; Lucy Smith, History of Joseph Smith, 83-88; Affidavit of Willard Chase, in Howe, Mormonism Unvailed, 242; qtd. in Vogel, Early Mormon Documents, 2:67. [55] Benjamin Saunders, interview by William H. Kelley (an RLDS apostle), 1884, in William H. Kelley Collection, "Miscellany 1795-1948," P19/2:44, RLDS Library-Archives; qtd. in Vogel, Early Mormon Documents, 2:137; Affidavit of Willard Chase, 11 Dec. 1833, in Howe, Mormonism Unvailed, 242; qtd. in Vogel, Early Mormon Documents, 2:67; Joseph Smith Jr., interview by Joseph and Hiel Lewis, 1828, "Mormon History, A New Chapter about to be Published," Amboy {ILl Journal, 30 Apr. 1879, 1; Joseph Smith Sr., interview by Fayette Lapham, ca. 1830, in "The Mormons," Historical Magazine 7 (May 1870): 305-6; qtd. in Vogel, Early Mormon Documents, 1:458-59.

Commentary

  • In order to convince the reader that the Three and Eight witnesses had a "magical world view," Palmer promotes individuals who never actually saw or handled the plates to the status of "witnesses," and conflates various second and third-hand accounts of Joseph's attempts to obtain the plates. According to Palmer, anyone who had a story to tell regarding the plates was a "witness." None of the Three or Eight witnesses ever told a story of a toad as "treasure guardian" of the plates, yet, according to Palmer, "The witnesses believed that a toad hiding in the stone box became an apparition that struck Joseph on the head." [2]

Resources

Template:BoMWitnessesWiki

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Chapter 7: Priesthood Restoration

Reference Author's claim... The rest of the story... Use of sources
p. 226 Finally, on 12 February 1834, Joseph mentioned in public for the first time that his priesthood "office" had "been conferred upon me by the ministering of the Angel of God, by his own will and by the voice of this Church."[25] This is still not an unequivocal assertion of authority by angelic ordination.

Bro. Joseph then rose and said: I shall now endeavor to set forth before this council, the dignity of the office which has been conferred upon me by the ministring of the Angel of God, by his own will and by the voice of this Church.

[25] Kirtland Council Minutes, (12 Feb. 1834),27, LDS archives; qtd. in

Vogel, Early Mormon Documents, 1:32.

Commentary

  • It is difficult to imagine how much more unequivocal Joseph needed to be in his statement in order to satisfy the author. The prophet clearly states that the office was "conferred" on him by "the ministering Angel of God." The author wishes to make every source quote fit his notion that there was no need for a physical "laying on of hands" to transfer authority.
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Chapter 8: The First Vision

Reference Author's claim... The rest of the story... Use of sources
p. 242 Oliver Cowdery said the revival that impacted Joseph and his family came in about "the year 1823." He explained: "Mr. Lane, a presiding Elder of the Methodist church, visited Palmyra and vicinity ... Large additions were made to the Methodist, Presbyterian, and Baptist churches ... [F]rom his discourses on the scriptures, and in common with others, our brother's mind became awakened."[15]

Oliver begins describing the First Vision in Letter III:

... this history would necessarily embrace the life and character of our esteemed friend and brother, J. Smith JR.... till I come to the 15th year of his life. It is necessary to premise this account by relating the situation of the public mind relative to religion, at this time: One Mr. Lane, a presiding Elder of the Methodist church, visited Palmyra, and vicinity. ... Large additions were made to the Methodist, Presbyterian, and Baptist churches.... from his discourses on the scriptures, and in common with others, our brother's mind became awakened....In this general strife for followers, his mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians. ...In this situation where could he go? If he went to one he was told they were right, and all others were wrong—If to another, the same was heard from those: All professed to be the true church; and if not they were certainly hypocritical, because, if I am presented with a system of religion, and enquire of my teacher whether it is correct, and he informs me that he is not certain, he acknowledges at once that he is teaching without authority, and acting without a commission!

In Letter IV, Oliver, claiming an "error in the type," switches the date to 1823 and then relates to story of Moroni's visit:

You will recollect that I mentioned the time of a religious excitement, in Palmyra and vicinity to have been in the 15th year of our brother J. Smith Jr's, age—that was an error in the type—it should have been in the 17th.—You will please remember this correction, as it will be necessary for the full understanding of what will follow in time. This would bring the date down to the year 1823...On the evening of the 21st of September, 1823, previous to retiring to rest, our brother's mind was unusually wrought up on the subject which had so long agitated his mind—his heart was drawn out in fervent prayer, and his whole soul was so lost to every thing of a temporal nature, that earth, to him, had lost its claims, and all he desired was to be prepared in heart to commune with some kind messenger who could communicate to him the desired information of his acceptance with God...on a sudden a light like that of day, only of a purer and far more glorious appearance and brightness, burst into the room...

[15]. Oliver Cowdery, "Letter III," Messenger and Advocate 1 (Dec. 1834): 42; Oliver Cowdery, "Letter IV," 1 (Feb. 1835): 78; qtd. in Vogel, Early Mormon Documents, 2:424, 427.

Commentary

  • In Letter III, Oliver was clearly preparing to tell the story of Joseph Smith's First Vision. Oliver had access to Joseph's 1832 First Vision account, and the story that he began to tell in Letter III closely follows it, starting in Joseph's "15th year" (1820). Two months later, in Letter IV, Oliver inexplicably changes the date to 1823 and claims that the original date was in error. He then proceeded to tell the story of Moroni's visit. Oliver was also publicly on record in 1830 as having taught that the Joseph Smith had seen God "personally."[3]

Resources

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Endnotes

  1. [note] Louis Midgley, "Prying into Palmer (Review of: An Insider's View of Mormon Origins)," FARMS Review 15/2 (2003): 365–410. off-site
  2. [note] Steven C. Harper, "Trustworthy History? (Review of: An Insider's View of Mormon Origins)," FARMS Review 15/2 (2003): 273–308. off-site
  3. [note]  The Reflector, 2/13 (14 February 1831).

Reviews of this work

  • James B. Allen, "Asked and Answered: A Response to Grant Palmer (Review of: An Insider's View of Mormon Origins)," FARMS Review 16/1 (2004): 235–286. off-site
  • Davis Bitton, "The Charge of a Man with a Broken Lance (But Look What He Doesn't Tell Us) (Review of: An Insider's View of Mormon Origins)," FARMS Review 15/2 (2003): 257–272. off-site
  • George E. Cobabe, "A Summary of Five Reviews of Grant Palmer's "An Insider's View of Mormon Origins" (with a Few Comments of My Own)," (FAIR). FAIR link
  • Group, "Statement from the Joseph Fielding Smith Institute for Latter-day Saint History (Review of: An Insider's View of Mormon Origins)," FARMS Review 15/2 (2003): 255–256. off-site
  • Steven C. Harper, "Trustworthy History? (Review of: An Insider's View of Mormon Origins)," FARMS Review 15/2 (2003): 273–308. off-site
  • Mark Ashurst-McGee, "A One-sided View of Mormon Origins (Review of: An Insider's View of Mormon Origins)," FARMS Review 15/2 (2003): 309–364. off-site
  • Louis Midgley, "Prying into Palmer (Review of: An Insider's View of Mormon Origins)," FARMS Review 15/2 (2003): 365–410. off-site

Further reading

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