Change, Progress, Leadership, LGBTQ issues, and the LDS Church

Jeff at LDS Q&A created this on 2/16/20:

A friend of mine — who’s no longer active & with whom I have very frequent debates/discussions — complained to me this AM that the Church changes all the time.  I told him he’s right.  Our church does change.  And it’s a good thing.

We have had many such discussions in the past.  We respect each other, but disagree a lot.  A lot!

Then I told him that he criticizes the LDS Church for changing and for not changing.  “Which is it”, I asked?  Should we change or not?  You can’t have it both ways!

I asked him to think of his favorite organization and least favorite.  His least favorite — at least the one he nags about the most — is the LDS Church.  He didn’t commit to another organization, saying the Church was the only organization he belonged to.

Not letting him off the hook, I asked him about his favorite college and how they changed through the years.  He understood my point — lots of challenges and even possibly (gasp and yikes!) mistakes in adapting with the times.

Nobody anticipates every challenge decades in advance and avoids these complex challenges and social issues.  Everyone changes and adapts.  I’d argue the better the leadership the better the changes.  The LDS Church is blessed with very capable, experienced, thoughtful, and inspired leaders.

But, don’t forget!  Our prophets aren’t perfect.  They’re fallible, despite being great individuals:

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The issue my friend brought up was this story (read link below) about the LDS Church and the upcoming support concert for LGBTQ youth.   Dan Reynolds — lead singer for Imagine Dragons — is one of the major performers at this event.  Dan is LDS and has criticized the Church’s LGBTQ positions in the past.  The Church’s relationship with the LGBTQ crowd has been rocky to say the least.  Dan praised the LDS Church’s announcement, supporting this event.

http://www.sltrib.com/news/2017/08/16/imagine-dragons-dan-reynolds-gets-a-boost-for-his-lgbtq-fundraising-concert-from-an-unexpected-source-the-mormon-church/

The Church and its leaders love everyone, including LGBTQ kids (and adults).  The Church hasn’t changed doctrinal positions.  Yet, they may be taking effective steps toward more positive outreach.

By the way, I love Imagine Dragons.  Dan and his band are awesome!

Book of Mormon Witnesses: 3, 8, and others

From the fun-loving, light-hearted 3 Mormons:

Jeff at Latter-day Saints Q & A shares his insights:

I’ll take a moment to debunk common comparisons with Bigfoot.

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Critics frequently compare LDS witnesses to those who claim to see the virgin Mary (or Bigfoot or still others).  Similar?  Not more than superficially.

Do 3 or even 8 people see Mary or Bigfoot simultaneously?  Hear Mary’s voice together?  Videotape Bigfoot in daylight hours? See a table full of Catholic relics, shown to the 3 one by one? Then hear God command them to testify?

No.  From my experience, Bigfoot and Mary witnesses are similar: no lasting evidence.  And testimonies almost always wilt under cross-examination or sustained questioning.

These elements are what provide such strong support for the Book of Mormon witnesses, the 3 and the 8.  Ditto for the testimony of 8 witnesses.

Testimony of the 3 Witnesses

Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken. And we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true. And it is marvelous in our eyes. Nevertheless, the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen.

Oliver Cowdery

David Whitmer

Martin Harris

Testimony of the 8 Witnesses

Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen. And we lie not, God bearing witness of it.

Christian Whitmer

Jacob Whitmer

Peter Whitmer, Jun.

John Whitmer

Hiram Page

Joseph Smith, Sen.

Hyrum Smith

Samuel H. Smith

Keith Erekson shares his thoughts:

Brett McDonald at LDS Truth Claims YouTube channel created these videos relative to the witnesses.  Brett has done his homework.

Brian Hales debunks the anti-Mormon claims against the Book of Mormon witnesses.

Part II:

Did the witnesses leave the church?  Yes.  Deny their testimony?  No.

More insights from Jeff:

From Saints Unscripted:

Joseph Smith’s First Vision

Resources:

Joseph Smith-History Insights, Pearl of Great Price Central  

Jeff Lindsay:   Questions About Joseph Smith’s First Vision Accounts: Introduction and Resources

Anthony Sweat does a great job describing the harmony, differences between the many accounts:

Stephen Smoot wrote this review of Stephen Harper’s 2019 book:   First Vision:  Memories and Mormon Origins

Stephen Harper recently interviewed:

Stephen Jones is Real provides his insights:

Jeff at Latter-day Saints Q & A shares this presentation:

Richard Lloyd Anderson, Harvard-trained attorney and Berkeley PhD shares his insight.   BYU devotional given in 1983:

“I have spent half of my time studying the sources of the life of Joseph Smith, and the other half studying the words of Christ and the New Testament prophets. I find it hard to believe in the biblical prophets without also accepting Joseph Smith and those called after him. The same reasons that lead a thinking person to accept Peter and Paul as Christ’s servants should also lead that person to accept Joseph Smith as commissioned by Christ.

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Here I am going to take Paul as an example because we know more about his life than that of any other New Testament prophet. His main strengths as a prophet are also those of Joseph Smith.

If you forget some comparisons, please remember the principle—that the leading evidences that Paul is a true prophet also support Joseph Smith as called of God. Remembering that fundamental proposition, you can reconstruct this talk anytime with you own examples. Proof of the mission of any true prophet gives the format for identifying a later true prophet.”

Another BYU devotional.  This one from Truman G. Madsen in 1978:

This portion of his talk shares the memory of an acquaintance of Joseph.  She was present when an area church leader visiting her family twice.  Each time the churchman discouraged this person’s father from allowing Joseph to have such good relations with his family.

Critics claim Joseph didn’t share his vision with others till 1832.  Simply not true.

“The enemies of Joseph Smith have made out over and over that he was shiftless, lazy, indolent, that he never did a day’s work in his life.10 But a document exists that contains reported recollections about Joseph Smith as recorded by Martha Cox.

One of these comes from a woman, identified as Mrs. Palmer, who knew him in his early life when she was a child.11 As a girl—years younger than him, apparently—she watched him with others of the boys working on her father’s farm. Far from his being indolent, the truth is that, according to this account, her father hired Joseph because he was such a good worker.12

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Another reason was that Joseph was able to get the other boys to work. The suspicion is that he did that by the deft use of his fists. It is my belief that one of the feelings he had of unworthiness, one of the things for which he asked forgiveness (and his account shows that he did pray for forgiveness prior to the visitations of Moroni), was this physical propensity.

He was so strong, so muscular, so physically able, that that was one way he had of solving problems. This troubled him. He did not feel it was consonant with the divine commission he had received.13

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Mrs. Palmer’s account speaks of “the excitement stirred up among some of the people over [Joseph’s] first vision.” A churchman, she recalls, came to her father “to remonstrate against his allowing such close friendship between his family” and the boy Joseph. But the father, pleased with Joseph’s work on his farm, was determined to keep him on.

Of the vision, he said that it was “the sweet dream of a pure-minded boy.” Later, the daughter reports, Joseph claimed to have had another vision; and this time it led to the production of a book. The churchman came again, and at this point the girl’s father turned against Joseph. But, she adds significantly, by then it was too late. Joseph Smith had a following.14″

 

Insight into Joseph’s style:

Joseph personally wrote very little.  Instead, he used many scribes:

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Sandra Tanner, one of the LDS Church’s biggest critics, has been asked many times over the years why she left Mormonism.  Of course, each time she shares a slightly different version.  Years apart, and depending on the context, Sandra’s stories are slightly different.  We wouldn’t expect anything else.

A friend of mine — who has studied ex-Mormons for decades — told me he had seen a list of Sandra Tanner’s many and various deconversion stories.  Do these unique deconversion stories — some short, some long, some very detailed, some with dates, some with key details absent — prove Sandra was lying?

Of course not!  The same must be said for Joseph.  However, LDS critics are not nearly as consistent.

An anonymous letter (in favor of the LDS Church) in response to the Tanners’ book, “Mormonism–Shadow or Reality.”

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Commenting on the differences between the various accounts of the First Vision, one non-LDS scholar commented as follows:

“Critics of Mormonism have delighted in the discrepancies between this canonical account [the 1838 account of the First Vision as found in the Pearl of Great Price] and earlier renditions, especially one written in Smith’s own hand in 1832.

For example, in the 1832 version, Jesus appears to Smith alone, and does all the talking himself. Such complaints, however, are much ado about relatively nothing. Any good lawyer (or historian) would expect to find contradictions in competing narratives written down years apart and decades after the event.

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And despite the contradictions, key elements abide. In each case, Jesus appears to Smith in a vision. In each case, Smith is blessed with a revelation. In each case, God tells him to remain all of from all Christian denominations, as something better is in store.”

(Stephen Prothero, American Jesus: How the Son of God Became a National Icon [New York: Farrar, Straus and Giroux, 2003], 171, comment in square brackets added for clarification)

More from Robert Boylan here.

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A few personal thoughts about claimed conflict or tension between Joseph’s 1832 and 1838 accounts.  Joseph said Lord twice in his 1832 journal.  Joseph said separate beings in 1838 account.

All the Father did was introduce. Nothing is contradictory in the 1832 account. It’s true, details are lacking. Clarification is lacking. I wish it was more obvious.  But it does not contradict later accounts that provided additional details.  1838 was meant to be the published account, as part of the History of the Church.
 
I’ve become a better, clearer writer after years living with my wife. She’s a super writer. I must have been a horrible writer in high school (which Joseph didn’t have) and early at BYU.
 
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By the way, Joseph usually wrote several drafts before publishing future revelations. His 1832 journal account surely isn’t the polished work he (and future scholars and members) later wished it would have been, since critics now closely scrutinize it.
 
When my wife will edit my writing, I now try to make everything painfully obvious, so my wife won’t ask a bazillion questions about who and what.  Many such details are often completely unclear in every rough draft, as was JS’s 1832 journal account of his vision.
 
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My wife edits everything that important audiences might see. Everything. Because I can’t anticipate what isn’t clear. Joseph made similar errors, in my view.
 

Why so many accounts?

Did Joseph change his story?

Why weren’t the accounts identical?

Why don’t more Latter-day Saints know about the various accounts?

Conclusion on First Vision issues:

Critics claim Joseph didn’t report on the First Vision till his first written account in 1832.  Not true.  At least one account in the area newspaper (in 1831) reported that Joseph had seen God.  4 witnesses were aware of this 1831 account.

Listen around the 1:27:00 mark:

Interpreter Radio Show — March 11, 2018

Short introduction about Joseph’s First Vision accounts written by himself or his scribes during his lifetime:

A graphical comparison of the details of Joseph Smith’s accounts of the First Vision.

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Short introduction about accounts written by others during Joseph’s lifetime:

Short introduction with a focus on the familiar 1838 account:

Joseph’s First Vision may be the most well-documented theophany in history.  Five of the eight documents are unique with three being copies of previous ones.   Five other known writers documented the event in Joseph’s lifetime.  Joseph published two known accounts in 1839 and 1842.

Scholars would be thrilled to have that much direct and indirect documentation of Moses’ encounter at the burning bush, Isaiah’s vision of the heavenly temple, and Paul on the road to Damascus.

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Speaking of Paul, Richard Lloyd Anderson wrote about the many parallels between Paul’s and Joseph’s accounts here.

Both gave their accounts at different times, in different settings, with differing details.  Complementary accounts, not obvious fraud.

Both can still be considered prophets.  Worth reading.

Couple background videos about Joseph’s First Vision:

https://www.youtube.com/watch?v=sojlVvgZ0I8

https://www.youtube.com/watch?v=fZoDqnhnjcM&t=3s

Joseph provided accounts throughout his life and many written accounts. Below is a graphic published in the Improvement Era in 1970.  The same information was published in BYU Studies in 1969.

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Richard Anderson wrote of the First Vision and details surrounding Joseph’s accounts in the April 1996 Ensign.  Click here.  

Some claim the Church wasn’t transparent on this topic.  But above we can read the Improvement Era publication in 1970, listen to a BYU devotional in 1983, and a detailed Ensign article in 1996.  That’s not typical of an institution hiding this information.

Matthew Grow shares his insight in Rome in 2016:

Ron Barney was the executive director of the Mormon History Association when he gave this talk:

Joseph’s story got abroad in the early days.  He published his account to put an end to rumors and falsehoods.  Joseph was never eager to share the First Vision.  This may seem strange with us.  But this is consistent with how he handled many other events.

For example, Joseph didn’t tell his father of his nightly Moroni visitations until Moroni told him to do so (the next day, after Joseph collapsed crossing the fence).  Joseph likely wouldn’t have told anyone — and followed this pattern with his 1st Vision — unless instructed by the angel.

Joseph was religiously private.  Joseph hesitated giving details about the translation of the Book of Mormon when asked for particulars by Hyrum.  Joseph tried to teach church leaders to keep sacred experiences sacred. Joseph taught in 1835 before the Kirtland Temple dedication, “If God gives you a manifestation, keep it to yourself.”

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April 3, 1836: Savior appeared to Joseph and Oliver.  They received keys from Moses, Elias, and Elijah.  Elder Pratt included this (Joseph Smith’s) journal entry into D&C 110, but not until 1876.  But most don’t realize the Joseph discreetly kept the record of the event to himself.  Joseph told few if any of the full scope.

Oliver was also disinclined to speak of the awesome 1836 event.  Oliver had already shown this behavior: visited by the Savior in 1829 and shown the plates in a vision, Oliver shared this to virtually no one.

Not until November 1852 was this account published in the Deseret News.   This was entirely consistent with Joseph.  He shared little.

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Matthew 17 contains the Transfiguration.  Jesus instructed Peter, James, and John to tell no man.  This type of event was not to be spread abroad.

According to Hugh Nibley:  “From his own account [in the 1838-39 account of the First Vision] it is apparent that he would not have told it publicly at all had he not been “induced” to do so by all the scandal stories that were circulating.   It was a rule among those possessing the Gospel in ancient times that the greater teachings not be publicly divulged.”

Likewise, no narrative exists from Joseph or Oliver relative to the restoration of the Melchizedek Priesthood.  The record shows Joseph and Oliver discussed it, but determined sharing was not appropriate.

Steven Harper:   Four Accounts and Three Critiques of Joseph Smith’s First Vision.

Joseph Factual and interpretive (what vision meant over time) memory plays a role in Joseph’s individual accounts.

Criticisms that Steven Harper addresses:

Image result for a priori knowledge1)  Critics — from the first minister to today’s critics — denounced Joseph’s First Vision a priori.  It just couldn’t have happened.  Reasonable people know this, they say.  This view is from a skeptical interpretation or hermeneutic.  Latter-day Saints tend to have a hermeneutic of trust.

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2)  Joseph didn’t share First Vision story till 1840.  False:   written accounts exist from 1832.   Other details were shared by others in 1820 and certainly before 1840. Critics’ methods assume how a person, such as Joseph, must have acted if the accounts were true.  Joseph was criticized and persecuted.  He didn’t share this story much in the early years.

A few days after Joseph’s vision, Joseph shared his story with the Methodist minister (who had been involved in the area’s religious upheavals).  This minister showed great contempt.  Joseph said in his 1832 account that “he could find no one” who would believe.

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3)  No revivals in Palmyra in 1820.  Perhaps true, but you can’t prove a negative.  But Joseph talked about the activity across the “district” and didn’t specify 1820.  Many camp meetings were held in Manchester and the area in years around and including 1820.  Joseph was factually accurate when you read the text of Joseph’s own report.

Brett McDonald also created a video, explaining the historical evidence behind the First Vision (from start till 43:00).

Joseph saw God and Jesus (2 unique individuals) in 1820.   At the outset and for a variety of reasons (mostly persecution), Joseph told few people about this event.  But Joseph shared much, much more than critics want to acknowledge.  And he was consistent in his accounts of the vision.

Brian Hales shares information to rebut the CES Letter — the latest aggregated tract critical of LDS truth claims.

Brian Hales points out in the above video (starting at 4:25) that Joseph (w/ Sydney Rigdon) saw “the plain separateness of” God and Jesus, as they saw the 3 degrees of glory in vision (D&C 76).  Their joint vision occurred on February 16, 1832.  This vision occurred around 6 months before Joseph personally penned his first account of the 1st Vision.

Joseph did not hold a Trinitarian view of the Godhead when he wrote his first account in the summer of 1832.  How could he?  Joseph saw God and Jesus separately several months before on 2/16/1832 recorded in D&C 76.  He was neither a Trinitarian in 1832 — at the time Joseph recorded his First Vision story — nor earlier.  The historical record is clear on the basis of recorded visions.

Critics assert that Joseph didn’t tell others about his first vision for years.  And that his accounts weren’t consistent.  The research shows otherwise.

Consider this timeline from the YouTube video below:

This speaker, Matthew Brown, at the 2004 FAIR Mormon conference showed below that Joseph did share his 1st Vision account with many others than the Methodist minister. The entire video is good. The first vision discussion starts at 18:40.

At 20:50 of the below video Matthew Brown points out that Joseph’s father and mother reported (verbally and in print) that Joseph was mistreated and persecuted in 1820 (after his first visitation from heaven took place) by religionists.

At 21: 09: A non-Mormon Smith neighbor is also quoted in 1820 who witnessed a religionist’s reaction. This religionist was a Presbyterian minister instructed the non-Mormon neighbor’s father to not allow his son to associate with the Smith boy. The minister continued, saying that Joseph “must be put down or else he would someday convince others to follow after him.” Not persecution? Would you have wanted to share your first vision with lots of folks after that?

These above accounts aren’t in alignment with many LDS critics’ claims. Critics claim that the 1st Vision didn’t exist until 1838, and wasn’t generally known by Latter-day Saints till 1840.

Further facts (at 22:10 in video): Joseph’s own town newspaper published in 1830 that Joseph Smith had seen God personally.

Missionaries from 1830 on taught that Joseph saw God and Jesus (as separate beings) in a grove of trees in 1820. The phrase, “This is my Beloved Son. Hear Him!”, was generally known.

Was Joseph’s experience known only to a few individuals?  No! The opposite is true. In 1831 Joseph told a crowd of over 200 people about his earliest manifestation. And in 1834 he related it in a midst of many large congregations.

In addition to clarifying who knew about the First Vision before 1840, Matthew Brown shares much about the misconceptions regarding Joseph’s early days and ministry. So, watch the entire video…

Did early LDS leaders misunderstand the First Vision, as critics suggest?  Nope.

Early friends and associates of the prophet were familiar with Joseph’s First Vision story.  Read the link below:

Did Early LDS Leaders Misunderstand the First Vision?

A friend posted this in a discussion group:

“Use this handy chart. The First Vision Accounts are numbered 1-8. If it’s not on the list (for example, Cowdery’s 1834-35 letters to the editor, which is a Book of Mormon origin story) it’s not a FV account. Antis like to throw those in to make the differences seem larger than they are. Letters A-P are the various story points.

1) Letter Book, 1831-32, Joseph Smith
2) Jewish Minister, 1835, Joseph Smith
3) Official Version, 1838-39, Joseph Smith
4) Pratt tract, 1840, Orson Pratt
5) Hyde tract, 1842, Orson Hyde
6) Wentworth letter, 1842, Joseph Smith
7) N.Y. Spectator, 1843, Joseph Smith
8) Neibaur diary, 1844, Alexander Neibaur

A) Religious excitement: 3,8
B) JS’s concern for his soul: 1,4,5,6,8
C) Disillusionment w/existing churches: 1,2,3,4,5,6,7
D) Which church was right: 1,2,3,4,5,6,7,8
E) JS searches the scriptures: 1,2,3,4,5,6,7,8
F) JS prays: 1,2,3,4,5,6,7,8 
G) Strange force of opposition: 2,3,4,5,8
H) Appearance of light: 1,2,3,4,7,8
I) Appearance of Deity: 1,2,3,4,5,6,7,8
J) Two personages: 2,3,4,5,6,7,8 
K) Forgiveness of sins: 1,2,4 
L) Testimony of Jesus: 1,2,3,7 
M) Join no church: 1,3,4,5,6,7,8
N) Gospel to be restored: 4,5,6
O) JS filled with love: 1
P) Unsuccessful in getting others to believe:1,3,8

With respect to the age question, every FV account which mentions age (as originally written) has him at 14 years old. The only outlier is the 1831-32 Letter Book account – which has him at 15 in an inclusion – which was added after the fact, in somebody else’s handwriting.”

Lots of publications on this topic. The Church was not hiding this.

Detailed information about the First Vision, including historical confirmations of details in Joseph’s accounts, are given in the following works as cited by M. Roper:

  • Richard Lloyd Anderson, “Circumstantial Confirmation of the First Vision through Reminiscences,” Brigham Young University Studies 9 (Spring 1969): 373-404.
  • Richard L. Bushman, “The First Vision Story Revived,” Dialogue: A Journal of Mormon Thought 4 (Spring 1969): 82-93.
  • Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana: University of Illinois Press, 1984), 43-64.
  • Peter Crawley, “A Comment on Joseph Smith’s Account of His First Vision and the 1820 Revival,” Dialogue: A Journal of Mormon Thought 6 (Spring 1971): 106-7.
  • Marvin Hill, “The First Vision: A Critique and Reconciliation,” Dialogue: A Journal of Mormon Thought 15 (Summer 1982): 31-46.
  • Paul R. Cheesman, The Keystone of Mormonism: Early Visions of Joseph Smith (Provo: Eagle Systems International, 1988), 20-37.

Other useful works include:

  • James B. Allen, “Eight Contemporary Accounts of Joseph Smith’s First Vision – What Do We Learn from Them?” Improvement Era, Vol. 73, April 1970, pp. 4-13.
  • James B. Allen, “The Significance of Joseph Smith’s ‘First Vision’ in Mormon Thought,” Dialogue, Vol. 1, Autumn 1966, pp. 29-45.
  • James B. Allen, “Emergence of a Fundamental: The Expanding Role of Joseph Smith’s First Vision in Mormon Religious Thought,” Journal of Mormon History, Vol. 7, 1980, pp. 43-61.
  • Milton V. Backman, Jr., “Confirming Witnesses of the First Vision,” Ensign, Vol. 16, No. 1, Jan. 1986, pp. 32-37.
  • Milton V. Backman, Jr., “Joseph Smith’s Recitals of the First Vision,” Ensign, Vol. 15, No. 1, Jan. 1985, pp. 8-17.
  • Donna Hill, Joseph Smith: The First Mormon, Doubleday and Company, Garden City, NY, 1977.

Book of Mormon Historicity: Evidence from Archaeology, Flora, Fauna, and other Sources

The Historicity of the Book of Mormon

Elder Oaks presented this above-linked paper in 1993 at a FARMs conference and had it published again in 2001.

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Opening key points:

The issue of the historicity of the Book of Mormon highlights the difference between those who rely solely on scholarship and those who rely on revelation, faith, and scholarship.

Those who rely solely on scholarship reject revelation and focus on a limited number of issues. But they can neither prove nor disprove the authenticity of the Book of Mormon through their secular evidence and methods.

On the other hand, those who rely on a combination of revelation, faith, and scholarship can see and understand all of the complex issues of the Book of Mormon record, and it is only through that combination that the question of the historicity of the Book of Mormon can be answered.

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Closing summary:

In this message I have offered some thoughts on matters relating to the historicity of the Book of Mormon.

1. On this subject, as on so many others involving our faith and theology, it is important to rely on faith and revelation as well as scholarship.

2. I am convinced that secular evidence can neither prove nor disprove the authenticity of the Book of Mormon.

3. Those who deny the historicity of the Book of Mormon have the difficult task of trying to prove a negative. They also have the awkward duty of explaining how they can dismiss the Book of Mormon as a fable while still praising some of its contents.

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4. We know from the Bible that Jesus taught His apostles that in the important matter of His own identity and mission they were “blessed” for relying on the witness of revelation (“the things that be of God”), and it is offensive to Him for them to act upon worldly values and reasoning (“the things . . . that be of men”) (Matt. 16:23).

5. Those scholars who rely on faith and revelation as well as scholarship, and who assume the authenticity of the Book of Mormon, must endure ridicule from those who disdain these things of God.

6. I have also illustrated that not all scholars disdain the value of religious belief and the legitimacy of the supernatural when applied to theological truth. Some even criticize the “intellectual provincialism” of those who apply the methods of historical criticism to the Book of Mormon.

I testify of Jesus Christ, whom we serve, whose Church this is. I invoke his blessings upon you, in the name of Jesus Christ, amen.

Good overview:

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Elder Oaks references this essay by world-famous LDS author Orson Scott Card:  The Book of Mormon – Artifact or Artifice?

OSC’s final paragraph:

“Joseph Smith didn’t write the Book of Mormon, though he did translate it, so that his voice is present when we read, including the flaws in his language and understanding.

Those who wrote the original were also fallible human beings who will reveal their culture and their assumptions just as surely as the writers of I Love Lucy did.

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But unlike the writers of that TV show, the prophets wrote and translated under the direction of the Lord, out of love for us. It’s well worth finding out who these men were, the culture from which they wrote, how it’s different from ours, and how it’s also very much the same.”

Kwaku shares good evidence:

A broad discussion on historicity:

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By William Hamblin:  Basic Methodological Problems with the Anti-Mormon
Approach to the Geography and Archaeology of the Book of Mormon.

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Before getting into the specific evidences, please consider Brant Gardner presentation as it discusses Mormon as editor of the Book of Mormon.  He didn’t simply abridge or chop the volume down from lots to less.  Mormon was active, intentional, and selective in his process.  He was completing his duty as a national scribe.

Brant shares evidence of Mormon having an outline of his work in advance, before he completed the abridging process at age 57 near the Hill Shim.  He got the full collection of plates around the 367th year at age 56.   He chronicled for 22 years on the large plates of Nephi.

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For 13 years Mormon read and digested the collection of plates, preparing an outline or draft.  He wrote the Book by at least 379 (58 years old) and completed writing in 385.  He died between AD  385 and 391, by which time Moroni is writing.

Chapter Head notes:  synoptic headnotes for Helaman and 3 Nephi.  Mormon wrote them prior to their chapters.

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Most head notes are in the beginning of named books.  1 Nephi, 2 Nephi, and Jacob had head notes.  Appear at every book Mormon edited, but Mosiah.  The lost 116 pages included at least the first chapter of Mosiah, which book now lacks a head note.  Mormon didn’t edit Mormon, Ether, or Moroni — 3 books which lack headnotes.

Mormon had a clear plan in advance and wrote a summary in advance.  He wrote his own text (Mormon), as he progressed and approached his death.

Brant also points out that books change names, only as changes occur in political lines.  That is, when Mormon sees a newly seeded ruler.

Please also consider this presentation on Book of Mormon “hits.”

Historicity is defined as the historical actuality of persons and events, meaning the quality of being part of history as opposed to being a historical myth, legend, or fiction.

Critics have long cried out that this or that animal and plant — mentioned in the Book of Mormon — was never in the Americas.  Critics claim Joseph’s creative mind made it all up .  We disagree and will describe the evidence in support of Book of Mormon historicity.

Or that a certain plant or animal was introduced after Columbus, but not before.  Over time, more and more evidence has accumulated in favor of the Book of Mormon account.

If Joseph had created the book out of thin air, how did he possibly get more than a few things right?

As an uneducated farm boy how did he even create a coherent narrative with 100s of internally consistent correspondences that actually match much — not just 1-2 things — in Mesoamerica?

Martin Tanner at KSL in Salt Lake City is a good place to start.  Martin discusses the archaeological challenges  associated with the Bible and the Book of Mormon.  He spends most of this podcast discussing Mesoamerica and Book of Mormon evidences.

Matt Roper discusses previous claims — once considered “howlers” or slam dunks against the Book of Mormon.  Current scholarship has rejected many previous, critical claims and greatly strengthened the claims in support of the Book of Mormon.

Robert Boylan’s insight about authentic names in the Book of Mormon:

FAIR Mormon reports on Geology, Archaeology, and Mesoamerican history.

Jeff Lindsay responds here to controversy surrounding previous Book of Mormon historicity statements by the Smithsonian.

More from Jeff Lindsay on criticisms related to wheat, barley, figs, grapes, bees, chicken, turkeys, swine, oxen, horses, elephants and more.

An LDS critic interviewed famed Mesoamericanist, Dr. Michael Coe, about Book of Mormon evidence. There was more than 1 issue with that interview.

Dr. John Sorensen responded here to the Dr. Coe interview. 

Perhaps the newest evidence supporting the Book of Mormon relates to language:

Linguist Brian Stubbs discusses some of his findings of both Hebrew and Egyptian — the two languages mentioned in The Book of Mormon — in the languages of the Native Indians in his 2006 FAIR Conference address.

Another conference with Brian Stubbs in 4/2016:

Brian Stubbs and the linguistic connection at the 2016 FAIR conference:

The Nephites could have set up their first established city in the Guatamalan Highlands.

Brant Gardner, John Sorenson, and others share insight into the use of metals in the Book of Mormon:

Alternate hypothesis that fits with history in Mesoamerica.

Watch the rest of these related Book of Mormon videos here.

Jeff at Latter-day Saint Q & A shares his insights:

Wade Miller spent his career at BYU as a professor of Paleontology and Geology.   He discusses more specific (and in the past controversial) topics below:

I just ordered Dr. Miller’s book (see below):

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Nephi stated that Laban’s sword was of the “most precious steel”. That makes no sense in a 19th century context, but perfect sense in the Bronze Age.

Daggers, axes and jewelry made from rare iron during the Bronze Age are literally out of this world, according to new research finding that ancient artisans crafted these metal artifacts with iron from outer space carried to Earth by meteorites.

Horses in Pre-Columbian America:

More on horses:

Daniel Johnson in his 2010 Book of Mormon Archaeological Forum:

Coins weren’t used.  Instead, weights were.

Dr. Clark discusses the topic for the first 35 minutes of this video:

Progress from 1842 to 2005. Screenshots from Dr. Clark’s presentation above:

Matthew Roper is currently a Research Scholar at the Neal A. Maxwell Institute for Religious Scholarship at Brigham Young University. He received a B.A. in History and a M.A. in Sociology from Brigham Young University.

Joseph Smith gave a wide variety of opinions about the location of the Book of Mormon peoples.   You can read about his many views  here.

In 1842, for the first time, Joseph considered Mesoamerica after reading  a very popular book by John L. Stephens, Incidents of Travel in Central America, Chiapas, and Yucatan.  

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1 OCT. 1842: ZARAHEMLA “STOOD UPON THIS LAND” OF CENTRAL AMERICA

NOTE: Page 942 of this issue of the Times and Seasons states: “The Times and Seasons, Is edited, printed and published about the first fifteenth of every month, on the corner of Water and Bain Streets, Nauvoo, Hancock County, Illinois, by JOSEPH SMITH.”

[W]e have found another important fact relating to the truth of the Book of Mormon. Central America, or Guatimala [Guatemala], is situated north of the Isthmus of Darien and once embraced several hundred miles of territory from north to south.-The city of Zarahemla, burnt at the crucifixion of the Savior, and rebuilt afterwards, stood upon this land as will be seen from the following words in the book of Alma…

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It is certainly a good thing for the excellency and veracity, of the divine authenticity of the Book of Mormon, that the ruins of Zarahemla have been found where the Nephites left them: and that a large stone with engravings upon it as Mosiah said; and a ‘large round stone, with the sides sculptured in hieroglyphics,’ as Mr. Stephens has published, is also among the left remembrances of the, (to him,) lost and unknown.

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We are not going to declare positively that the ruins of Quirigua are those of Zarahemla, but when the land and the stones, and the books tell the story so plain, we are of opinion, that it would require more proof than the Jews could bring to prove the disciples stole the body of Jesus from the tomb, to prove that the ruins of the city in question, are not one of those referred to in the Book of Mormon…

It will not be a bad plan to compare Mr. Stephens’ ruined cities with those in the Book of Mormon: light cleaves to light, and facts are supported by facts.(emphasis added)

LDS Truth Claims relative to the Book of Mormon in Mesoamerica:

Mountain Meadows Massacre

This video discusses the horrors of the Mountain Meadows Massacre, what led up to it, if Brigham Young ordered the massacre, the aftermath and some lessons we can take from this stunning and horrific event.

The Mountain Meadows Massacre took place just a year after the Handcart Rescue. Richard Turley and Emily Utt discuss both events and consider what factors can lead us toward tragedy or heroism.

Barbara Jones shares her insight with Gospel Tangents on this horrible tragedy:

 

Geneticist Ugo Perego shares his research as part of understanding this tragedy (near the end). 

Ugo first talks about DNA and Joseph Smith’s polygamy, followed by DNA and the Book of Mormon.

Click below to hear Ugo on LDS Perspectives Podcast:

Episode 6: DNA Detective Work – Ugo Perego

 

Wonderful podcast about an awful part of our history:

Episode 66: After the Mountain Meadows Massacre – Richard E. Turley

The Mountain Meadows Massacre (MMM) used to be a top 3 for LDS critics.  However, because of exhaustive research this topic no longer occupies such a position.

In the recent past the LDS Church utilized massive resources to look at every journal & every possible connection to the MMM. The results were published by Oxford University Press. Nothing to hide.

Most critics don’t ever publish their jumble of claims in journals.  Instead, they repeat what they have heard, which isn’t always based on confirmed research. The most significant critical claims: blood atonement & God told Brigham to do it.

If critics are honest they’ll see Latter-day Saints were reacting to many factors at the time.  Of course, the Saints were not justified to murder.   Anyone.  And Brigham Young  didn’t hatch the plot.  He tried to stop it.  

Side note: Joseph’s supposed polyandry will likewise soon fall out of everyone’s top 3.  It’ll take more time and understanding of the research done by Brian Hales.

The above video is only 28 minutes long.  Continue to the end of Bro. Turley’s speech by watching #3 and #4 below:

Another video on this topic — by LDS geneticist, Ugo Perego — that discusses genetics that were long debated. Now, they’re understood and that understanding make the picture clearer.

LDS scholar Gene Sessions discusses the Mountain Meadows Massacre in his 2003 FAIR conference address:

Who Wrote the Lectures on Faith: Sydney Rigdon

In 1835, the church published the Doctrine and Covenants, which contained significant additions to the 1833 Book of Commandments. At the beginning of the collection of revelations were seven theological lectures that had originally been delivered at the Kirtland School the preceding winter.

Details about the purpose and curriculum of the Kirtland School, later referred to as the “School for the Elders” or “School of the Prophets,” are uncertain. Most of what we know is taken from late reminiscences recorded nearly fifty years after its commencement. Lessons included at least an English grammar element and the seven theological lectures, which were part of a series to “unfold … the doctrine of Jesus Christ.” The classroom consisted of prospective missionaries and church leaders and, by all accounts, was presided over by Sidney Rigdon.

The lectures were removed from the Doctrine and Covenants in the 1921 edition, but they did not fade away. They have proven to be particularly buoyant as they have experienced resurgent popularity over the years and an ability to maintain a loyal following. But the history of the Lectures on Faith are a cautionary tale for members of the church that illustrates the dangers of historical forgetting.

It was common knowledge in the 19th century that the lectures were written by Sidney Rigdon, but by the mid-twentieth century it was thought that the Prophet Joseph Smith had penned them. Perhaps enamored with the arcane rhetorical style of the arguments, some members latched on to them as a source of deep theological thought. What they didn’t realize was that the style mimics that of the preachers of the 19th century and of the Campbellites in particular. Especially telling is the reference to a binary Godhead in the fifth lecture. Joseph Smith explicitly declared in Nauvoo that his concept of the Godhead had never changed, and he had always taught the Father, the Son, and the Holy Ghost were separate entities.

But all the historical evidence to discredit Joseph Smith and attribute Sidney Rigdon as author was circumstantial. It wasn’t until Noel Reynold’s discovered some new documents that he realized he had found the “smoking gun” and the confirmation that he needed to form a solid argument for Sidney Rigdon as the author.

Join Laura Harris Hales as she discusses with Noel Reynolds the mystery of the authorship of the Lectures on Faith and what we can learn from this episode in Mormon history.

 

Episode 44: Mystery Solved: Who wrote the Lectures on Faith? – Noel Reynolds

Future of European Civilization

Decline in faith and family have severely weakened Europe. The secular revolutions in Europe occurred decades ago. Faith and families were weakened together. No marriage often results in less faith. The broad trends across entire countries have had less-than-ideal societal and social consequences.

We can do better in America. Maintain faith and family.

Very avoidable.

Brad Wilcox: When Marriage Disappears

This isn’t the LDS EFY speaker, Brad Wilcox. This is a non-member who teaches at the U of Virginia. This guy is a sharp sociologist.

Marriage and family facilitates faith, among so much else that is good.

Watch a few of his videos:

Short video by Prager University:

The Good Dad: The Transformative Power of Fatherhood for Men and Children.

W. Bradford Wilcox, associate professor of Sociology and director of the National Marriage Project at the University of Virginia, remarks on marriage, economics, and poverty during a plenary panel at the World Congress of Families IX, October 29, 2015.