long ago ideas

“When we are tired, we are attacked by ideas we conquered long ago." - Friedrich Nietzsche. Long ago, Joseph Smith and Oliver Cowdery conquered false claims that the Book of Mormon was fiction or that it came through a stone in a hat. But these old claims have resurfaced in recent years. To conquer them again, we have to return to what Joseph and Oliver taught.

Tuesday, June 23, 2020

The Restoration and the July 2020 Ensign


The Restoration of the Gospel of Jesus Christ is the most important news in the world. 

The Church has implemented the Restoration by creating a worldwide community of faithful, loving Saints dedicated to serving one another. It offers clarity about the plan of salvation and redemption. It offers temples, chapels, schools, farms and organized charity with abundant resources. It offers a pathway to the establishment of Zion, a society in which there are not rich and poor, but in which people have all things common among them, living in harmony and love one for another. 

Most people in the world seek such a society, but they don't know where to find it. With all the current turmoil, there has never been a better time for the message of the Restoration.
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In 2018, Elder Kevin Pearson of the Seventy gave an excellent presentation, as reported in this press release:

https://www.mormonnewsroom.org/article/elder-pearson-independent-voices-needed-sustain-faith

He noted that about half of the 1 billion people on Earth who have heard of the Church have an unfavorable impression. But he also offered some good news.

Elder Pearson said the Church’s effort to take the gospel of Jesus Christ to all the world presents a “massive challenge” due to a lack of awareness of the Church.

He said as many as 6.6 billion people of the 7.6 billion who inhabit the earth have never heard about the gospel. 

At first glance, that might seem like a problem. Nearly 200 years after the Restoration and to this day, most of the world's population has heard nothing about it.

This is an opportunity and blessing, because it means that 6.6 billion people have a chance to hear the clear message of the Restoration more effectively than ever before.

But what, exactly, is the message today?
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There are innumerable voices shouting for attention, making claims, accusations, promises, etc. on every imaginable topic. In this cacophony, the message of the Restoration is obscure to non-existent in most of the world. 

The Book of Mormon is the instrument God designed  to “sweep the earth as with a flood, to gather out [His] elect.” (Moses 7:62.) 

Because most of the world has never heard of the Restoration, we members of the Church have an opportunity to get our story straight on the Book of Mormon before most of the world hears about it for the first time. 

But what, exactly, are we supposed to tell people?

For my entire life, until recently, the message of the Restoration included some simple, clear points. Lately, these points have been... let's say modified. The modifications leave people confused about the message of the Restoration, so I offer this comparison chart.


Revisionist history as taught by Joseph’s critics and modern scholars

Traditional history as taught by JS and OC, the scriptures, and the prophets

At great sacrifice, Mormon preserved ancient Nephite records and abridged them. Moroni deposited the abridgment in a hill in western New York.

At great sacrifice, Mormon preserved ancient Nephite records and abridged them. Moroni deposited the abridgment in a hill in western New York.

Joseph didn’t even use the plates.

Joseph Smith translated the abridged plates.

Joseph didn't use the Urim and Thummim that came with the plates; instead, he read words that appeared on a seer stone in a hat. He didn’t really translate anything.

Joseph translated the plates into English through the medium of the Urim and Thummim that came with the plates

The Book of Mormon tells the history of either (i) a small group of Israelites among Mayan societies in Mesoamerica or (ii) unknown former inhabitants somewhere in the Western Hemisphere.

The Book of Mormon tells the history of the aborigines of this country; their descendants are the Indians that now live in this country.

The Hill Cumorah in New York had nothing to do with the Book of Mormon; i.e., the scene of the final battles of the Jaredites and the Nephites is somewhere in southern Mexico.

The Hill Cumorah in New York is a Book of Mormon site; i.e., it was the scene of the final battles of the Jaredites and the Nephites.

Oliver Cowdery, David Whitmer, Lucy Mack Smith, Heber C. Kimball, Brigham Young, Parley P. Pratt and others created a false narrative about the New York Cumorah.

Oliver Cowdery, David Whitmer, Lucy Mack Smith, Heber C. Kimball, Brigham Young, Parley P. Pratt and others told the truth about the New York Cumorah.

D&C 128:20 reflects Joseph Smith’s adoption of the false narrative about the New York Cumorah.

D&C 128:20 explains that glad tidings came from the Hill Cumorah of Mormon 6:6 in western NY.


Which column makes more sense to you?

Which column would make more sense to people you know?

Which column would make more sense to the world at large?

The left column involves convoluted explanations that contradict the sources from the right column.

The right column involves simple declarative statements of fact from Joseph Smith, Oliver Cowdery, and the scriptures (Book of Mormon, Doctrine and Covenants, and Pearl of Great Price).

I bring this up because of the July 2020 Ensign.

We are left wondering what to do. Do we share the Ensign with our nonmember friends? Do we tell them the narrative in the left column above?

Or do we tell them the narrative in the right column above and encourage them to study the scriptures and the teachings of the prophets?
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We love our Ensign, but sometimes we wonder what's going on.

The July 2020 Ensign features a cover illustration with the heading, "When Loved Ones Choose a Different Path."
Those are fine articles that address a topic of great concern in our day. They could be helpful for many people.

But incredibly, the same issue discusses Church history in a manner that undermines the faith of many people and impedes missionary work.

I'm just an ordinary member of the Church, but seems to me that the Ensign would be more effective if it supported the teachings of the prophets instead of the teachings of the intellectuals who say the prophets were wrong.

Surveys, social media, and anecdotal data indicate that two of the top reasons why people "choose a different path" are loss of faith in (i) the historicity of the Book of Mormon and (ii) Joseph Smith's role as a prophet. Both topics are directly related to Church history.

As we saw in the table above, influential LDS intellectuals, including historians, are now teaching that the prophets were wrong about (i) the New York Cumorah and (ii) the translation of the Book of Mormon. We see this in the Saints book, the Gospel Topics Essays, and in the Ensign.

M2C teaches LDS students from an early age to disbelieve the teachings of the prophets about the New York Cumorah. Once that concept is firmly imprinted, it is much easier for students to reject the teachings of the prophets on other topics, including Joseph Smith's use of the Urim and Thummim to translate the plates. Some of our LDS intellectuals are now teaching that not only did Joseph not actually use the plates, but Joseph didn't really translate anything. Instead, the Book of Mormon is the product of an unknown translator (or composer) from the 1600s who arranged to have the words appear on the supernatural teleprompter known as the stone in the hat.

SITH, the stone-in-the-hat theory of Book of Mormon translation, is one of the intellectual descendants of M2C.

Let's look at how the July 2020 Ensign approaches Church history. Tomorrow we'll look at the Gospel Topics Essay on the Translation to see how these themes have developed.
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Excerpts from the Ensign.

How do we know if a source about Church history is reliable?

I’ve seen the attitude of our General Authorities with relationship to our history. The conversations are not about “How do we hide or censor history?” Rather, the conversations are about “How do we make history accessible, available, and understandable?”

This is awesome. Everyone wants history to become accessible, available, and understandable, without hiding or censoring history. 

We all hoped the Saints books would fulfill those aspirations. 

Instead, Saints, volume 1, intentionally censored Cumorah to accommodate M2C. It set forth a fake version of the Mary Whitmer story by omitting what Mary herself said, as well as what David Whitmer said, in favor of a theory that resurrected beings (Moroni) are capable of shape-shifting, all because the intellectuals insist the prophets were wrong about the New York Cumorah. Saints also incorporated SITH, as we'll discuss below. 

Consequently, Church members throughout the world will never learn what the prophets have taught about the New York Cumorah and the translation of the Book of Mormon. Instead, they'll learn only the theories of certain intellectuals.

We all know that the challenge in the information age is not to find answers—we’re surrounded by answers—but to discern between good answers and bad answers, good information and bad information. 

This is a key point. We should be able to rely on Church publications to provide good answers based on good information.

However, when it comes to M2C and SITH, our intellectuals focus on their own interpretations instead of what the prophets have taught. We'll look at examples from the Gospel Topics Essays tomorrow. 

There are so many discussions online about our history, and most of these discussions produce a lot more heat than light.

Light comes from the scriptures and teachings of the prophets. Heat comes from the intellectuals who dispute those teachings.

Be careful about sources of information that just seek to tear people down. 

This is excellent advice. We are left to wonder, why do our intellectuals rely on sources that sought to tear down Joseph Smith, such as David Whitmer's "An Address to all Believers in Christ?" and the 1834 book, Mormonism Unvailed?  

Look instead for sources of information that are based on the records left by the people themselves and that seek to be fair to them.

Again, excellent advice. If our intellectuals followed this advice, we would see the teachings of the prophets in Saints and the Gospel Topics Essays instead of the teachings of the intellectuals who repudiate those teachings. 

Here's another excerpt from the July 2020 Ensign:

What role did the Urim and Thummim play in the translation of the Book of Mormon?

Joseph Smith translated the Book of Mormon by the gift and power of God. 

This is a recent meme we're seeing more and more. For decades, prophets have testified that Joseph Smith translated the plates with the Urim and Thummim. But that's not what our intellectuals are teaching today. Instead, they are teaching SITH, which, until a few years ago, only Joseph's critics and enemies taught.

For example, an official explanation in the Joseph Smith Paper says, "Regarding the mode of translation, Joseph Smith himself stated only that it was done “by the gift and power of God.”

That's a patently false statement because that's not all Joseph said. Joseph actually wrote this:

"With the records was found a curious instrument which the ancients called 'Urim and Thummim,' which consisted of two transparent stones set in the rim of a bow fastened to a breastplate. Through the medium of the Urim and Thummim I translated the record by the gift, and power of God."


and this:

I obtained them [the plates], and the Urim and Thummim with them; by the means of which, I translated the plates; and thus came the book of Mormon.


and this:

"The boldness of my plans and measures, can readily be tested by the touch-stone of all schemes, systems, projects, and adventures,— truth, for truth is a matter of fact— and the fact is, that by the power of God I translated the book of Mormon from hierogliphics; the knowledge of which was lost to the world."

Instead of teaching members what Joseph actually said, the Ensign teaches this:

The Urim and Thummim, mentioned in the Book of Mormon, was buried with the plates. When Moroni gave Joseph the gold plates, he also gave him the Urim and Thummim. 

So far, so good.

The seer stone, which Joseph also used to translate, was not buried with the plates. 

Now you see the problem. The historians are stating as facts what some observers claimed, much of it hearsay. 

It's very simple. Joseph Smith and Oliver Cowdery consistently and persistently taught that Joseph translated the plates with the Urim and Thummim that came with the plates. The Book of Mormon itself, as well as the Doctrine and Covenants, teach the same thing, as have the prophets starting with Joseph's contemporaries.

Other observers (and critics) claim that Joseph merely put a seer stone in a hat [SITH] and read words that appeared. 

[I think the historical evidence shows that both groups were telling the truth about what they observed, but that SITH is the product of (i) hearsay and (ii) an incorrect inference made by the SITH observers.] 

The two alternatives [SITH vs. the Urim and Thummim] were well known in 1834. They were spelled out in the book Mormonism Unvailed, a book critical of Joseph Smith. In response, Joseph and Oliver reaffirmed that Joseph translated with the Urim and Thummim.

But today, our intellectuals say Joseph and Oliver were wrong, or at least didn't tell the whole truth. They say Joseph used "both" the Urim and Thummim and the seer stone.

Here's how the Ensign article justifies this:

It [the seer stone] was something that Joseph had found on his own years earlier that helped him to feel in tune with spiritual revelation. So he used both.

We won't take the time here to assess the evidence for this claim, but everyone can read both Emma Smith's so-called "Last Testimony" and David Whitmers "Address" to see whether or not they are better sources than the teachings of the prophets. 

Notice that their claims about SITH are relatively insignificant compared with their focus on other topics. The same LDS historians who cite Emma and David to support SITH insist Emma and David were completely wrong about the other things they discussed. 
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This analysis explains why we are left wondering what to do. We ask again, do we share the Ensign with our nonmember friends? Do we tell them the narrative in the left column above?

Or do we tell them the narrative in the right column above and encourage them to study the scriptures and the teachings of the prophets?






Monday, June 22, 2020

A Mayan picture is worth more than the teachings of the prophets

We love our Church magazines, but sometimes we wonder if the right hand knows what the left hand is doing because of the mixed messages.

For example, some of us thought the entry on Gospel Topics about Book of Mormon geography meant what it said; i.e., the position of the Church was neutral.

Some believe that the history depicted in the Book of Mormon—with the exception of the events in the Near East—occurred in North America, while others believe that it occurred in Central America or South America. Although Church members continue to discuss such theories today, the Church’s only position is that the events the Book of Mormon describes took place in the ancient Americas.

https://www.churchofjesuschrist.org/study/manual/gospel-topics/book-of-mormon-geography?lang=eng

Apparently we were wrong.

Either the editors of Church magazines haven't gotten the memo, or they have an internal version of the Gospel Topics entry that reads like this:

The Church’s only position is that the events the Book of Mormon describes took place somewhere in Mesoamerica.
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Wouldn't a truly "neutral" position include teaching the youth what the prophets have taught about Cumorah for a change?

Here's an example: http://www.lettervii.com/p/byu-packet-on-cumorah.html

How about offering members an explanation about why some Church members still believe what the prophets have taught about Cumorah?

But no. Instead, neutrality means we get nothing but M2C.
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Friend: Alma was a Mayan
Behold what your little ones are learning.

https://www.churchofjesuschrist.org/study/friend/2020/07/cover?lang=eng

This image on the cover of the July 2020 Friend magazine features distinctive and specific Mayan architecture (see more examples below). The Friend indelibly teaches the children in the Church throughout the world that Alma was a Mayan.

No children or youth in the Church today know what the prophets have taught about the New York Cumorah. Instead, they get a steady diet of M2C.

This is no surprise. The same M2C message has been taught for many years by CES and BYU. Despite the Gospel Topics entry, CES and BYU still teach the Nephites = Mayans message through the fantasy maps and references to the M2C citation cartel.

Nephites = Mayans is still being taught by Book of Mormon Central, Fair Mormon, the Interpreter, and the rest of the M2C citation cartel.

This cover is only the latest in a long line of M2C images that Church magazines have featured over the years. We discussed this last year.

http://www.bookofmormoncentralamerica.com/2019/04/the-m2c-hoax-part-7-when-science.html

There, I mentioned "The book The Next Mormons reports that only 50% of LDS Millennials are confident that the Book of Mormon is a literal, historical account, and the percentage is declining."

The Nephites = Mayan narrative will insure that this percentage will continue to decline.
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Here are a few more illustrations of "Nephite" culture to go along with the Friend cover.




Artwork from https://www.artstation.com/artwork/nQLLne


Friday, June 19, 2020

The Lost 116 Pages - Part 2

Don Bradley's exceptional book, The Lost 116 Pages, reconstructs the lost manuscript through a combination of obscure original sources, comparisons to biblical accounts, and insightful interpretation of the text of the Book of Mormon. 

In upcoming posts I'll be referring to specific page numbers, so I encourage people to get a copy of the book. 

The three sources I mention here are obscure for many Church members, although many readers of this blog will be familiar with these because I've referred to them in my books and presentations. 

One of the sources is the Francis Lapham interview of Joseph Smith Sr. It was published in 1870. The opening line is not a strong indicator of reliability: "I think it was in the year 1830..." If Lapham couldn't even remember for sure when he met Joseph Sr., we have to wonder how much of his report was an accurate account of what Joseph Sr. said, and how much is attributable to other things Lapham heard or read in the intervening 40 years. As you'll see if you read the interview, Lapham made some obvious errors, but there are also some intriguing details.

It's not clear why Joseph's father would have known the contents of the lost manuscript unless Martin Harris showed it to him before it was lost. Maybe Joseph Sr. heard Joseph or Martin talking about the contents of the 116 pages. Or many Joseph related some of these details as part of the accounts he would share with his family well before he translated the plates.

The fun begins when we try to sort out what's accurate and what's not, and what the implications are.

Here's one source for the interview:

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Another source is the Gladden Bishop pamphlet based on his conversations with Martin Harris. You can read that here:

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The third source is Katherine Smith Salisbury's account of Joseph's early experiences. This was published in the Kansas City Times on April 11, 1895. 

Katherine was Joseph's sister. She offers some important details. For example, she says that when Moroni first visited Joseph, he told Joseph "where the golden record was to be found in the hill of Cumorah." 

[The published account says "Conoran," apparently because the reporter was unfamiliar with the name "Cumorah" and didn't spell it correctly.] 

That statement corroborates Lucy Mack Smith's account that Joseph knew the name of the hill before he even got the plates and Parley P. Pratt's account that it was Moroni who anciently called the hill Cumorah. It won't matter to our M2C friends because they claim all these close associates of Joseph Smith were merely repeating (or creating) a false narrative, since the "real" Cumorah, they claim, is in southern Mexico. 

You can read Katherine's interview in this excellent article by Kyle Walker:






Wednesday, June 17, 2020

Church history: a parody of history

On my Letter VII blog, I noted that in the process of renaming Church historical sites, the staff did not change the name of the Hill Cumorah to "a hill in New York," the way Saints, volume 1, refers to it. [At the end of this post we'll compare Saints to actual Church history.]

This is important because a lot of people expected them to drop the name Cumorah from that historic site. But even when you visit the Hill Cumorah visitors center, no exhibits explain why the hill is named Cumorah.

Site missionaries are not even allowed to discuss the topic.

On the Historic Sites web page, when we look at the explanation of the name Cumorah, we see the historians have omitted (actually, censored) the historical references that explain why Joseph Smith, Oliver Cowdery, and their contemporaries referred to it as the Hill Cumorah.

Here is the web page:

https://history.churchofjesuschrist.org/subsection/historic-sites/new-york/manchester/hill-cumorah?lang=eng

Hill Cumorah

Manchester, New York
The Hill Cumorah in Manchester, New York, is the place where Joseph Smith met annually with the angel Moroni from 1823 to 1827. On September 22, 1827, the angel allowed Joseph to obtain the golden plates from which the Book of Mormon would be translated. Today this historic site is open to the public year-round. The site includes trails to the top of the hill and a visitors’ center featuring exhibits, historical artifacts, and a film about the founding of The Church of Jesus Christ of Latter-day Saints. 

[None of these exhibits include information about why it was named the Hill Cumorah.]

A monument at the top of the hill commemorates the events that took place there. 

[The monument does not mention the Book of Mormon events that took place there, which is why it was named the Hill Cumorah.]

For information about visiting the Hill Cumorah, click or tap here.

[Still no information about why it was named the Hill Cumorah.]

The events that took place at the Hill Cumorah were foundational to the establishment of The Church of Jesus Christ of Latter-day Saints. Directed by the angel Moroni, Joseph Smith found the golden plates deposited in the hill on September 22, 1823, approximately three miles from his home. Joseph met the angel there on the same date the next four years until he was finally allowed to obtain the plates. From those plates, he later translated the Book of Mormon by the gift and power of God.

[Still no explanation for the name Cumorah.]

In the 1820s, the hill did not have a name. 

[This is patently false, if you accept Lucy Mack Smith's history. Her history is the sole source for much early Church history. It is cited repeatedly in Saints, for example. But the Church History Department never mentions that Lucy explained Joseph called the hill Cumorah even before he got the plates in 1827. Joseph's entire family knew the name of the hill was Cumorah in 1827. See the reference below.]

It later became known as the Hill Cumorah because Moroni, the Book of Mormon’s final author and the angel who met with Joseph Smith, wrote that he had hidden the golden plates in a hill called Cumorah (see Mormon 6:6). 

[The Books of Mormon, Ether and Moroni were translated in May 1829, so the name Cumorah was then known to Oliver, as well as to Joseph's family. In late May/early June 1829, David Whitmer first heard the name Cumorah from the divine messenger who was taking the abridged plates Joseph translated in Harmony back to Cumorah.] 

A monument designed by Torleif S. Knaphus was placed on the hill in 1935. To learn more about the events that brought Joseph Smith to the Hill Cumorah and about the translation and publication of the Book of Mormon, click here

These are Church history sites, but they never explain the history of the name Cumorah or how it was used and understood during Joseph's lifetime. 

A serious effort to provide accurate Church history to members of the Church (and to the world) would not censor all these references to Cumorah.
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Now, let's look at Saints again.

Refer to https://www.churchofjesuschrist.org/study/history/saints-v1/03-plates-of-gold?lang=eng

Readers of that book never learn why the "hill" is called Cumorah.

Look at Saints vs actual Church history. Saints is a parody of history because they authors omitted a key point, solely to satisfy the M2C promoters.

Saints, volume 1
Lucy Mack Smith
One day, Joseph went to town on an errand.


Expecting him back for dinner, his parents were alarmed when he did not return.




They waited for hours, unable to sleep.

At last Joseph opened the door and threw himself into a chair, exhausted.


“Why are you so late?” his father asked.















 “I have had the severest chastisement that I ever had in my life,” Joseph said.

“Who has been taking you to task?” demanded his father.


“It was the angel of the Lord,” Joseph replied.

 [omits Cumorah completely]

“He says I have been negligent.”
The day of his next meeting with Moroni was coming soon.
“I must be up and doing,” he said. “I must set myself about the things which God has commanded me to do.”
Not long after this his father had occasion to send him to Manchester on business. <​And,​> as he started quite early in the morning, we expected him home, at the outside, by 6. o clock in the evening. But when 6. came he did not arrive.— we always had a peculiar anxiety about him whenever he was absent from us; for, it seemed as if something was always taking place to jeopardize his life. But to return, he did not get home till the night was far spent. On coming in, threw himself into a chair, apparently much exhausted. My husband did not observe his appearance, and immediately exclaimed, “Joseph, why have you staid so late? has anything
happened you? we have been much distressed about you these three hours. As Joseph made no reply, he continued his interrogations until I finally said: now, father, (as that was the manner in which I commonly addressed him) let him rest a moment— dont touble him now— you see he is home safe, and he is very tired; so pray wait a little. The fact is, I had learned to be a little cautious about matters with regard to Joseph; for I was accostomed to see him look as he did on that occasion, and could not easily mistake the cause thereof. Presently he smiled, and said in a very calm tone, “I have taken the severest chastisement, that I have ever had in my life”. My husband, supposing it was from some of the neighbors, was quite angry; and observed, “I would would like to know what business any body has to find fault with you.”
“Stop, father, Stop.” said Joseph, “it was the angel of the Lordas I passed by the hill of Cumorah, where the plates are, the angel of the Lord met me and said, that I had not been engaged enough in the work of the Lord; that the time had come for the record to <​be​> brought forth; and, that I must be up and doing, and set myself about the things which God had commanded me to do: but, Father,’ continued he, ‘give yourself no uneasiness concerning the reprimand that I have received; for I now know the course that I am to pursue; so all will be well.”
It was also made known to him at this interview, that he should make another effort to obtain the plates on the 22d. of the following September; But this he did not mention to us at that time.

Here's how Saints describes the "hill in New York" without ever once mentioning the now de-correlated name.

Moroni spoke of gold plates buried in a nearby hill.... Joseph set out immediately for the hill. .. The hill, one of the biggest in the area, was about three miles from his house. The plates were buried beneath a large, round rock on the west side of the hill, not far from its summit.

Arriving at the hill, Joseph located the place he had seen in the vision and began digging at the base of the rock until its edges were clear.

When the day finally came to return to the hill, Joseph went alone.

In September 1826, Joseph returned to the hill for the plates, but Moroni said he was still not ready for them.

After the fall harvest, Josiah Stowell and Joseph Knight traveled to the Manchester area on business. Both men knew that the fourth anniversary of Joseph’s visit to the hill was at hand, and they were eager to know whether Moroni would finally trust him with the plates.

His yearly visit to the hill was to take place the next day, but to keep ahead of the treasure seekers, he planned to arrive at the hill shortly after midnight—just as the morning of September 22 was beginning—when no one expected him to be out.

When they arrived at the hill, Emma waited with the carriage while Joseph climbed the slope to the place where the plates were hidden.


Moroni appeared, and Joseph lifted the gold plates and seer stones from the stone box. Before Joseph set off down the hill, Moroni reminded him to show the plates to no one except those the Lord appointed, promising him that the plates would be protected if he did all within his power to preserve them.

Lots more, but you get the idea. Not once does Saints explain why the hill was named Cumorah.

The reason?

Because our M2C scholars and revisionist historians actually believe and teach that Joseph named the hill "Cumorah" because of a false tradition started by unknown early Church members.

They also believe and teach that Oliver Cowdery lied when he wrote that it was a fact that the final battles of the Nephites and Jaredites took place around the "hill in New York."

They also believe and teach that Brigham Young and others lied about Oliver and Joseph visiting the repository of all the Nephite records in the hill in New York.

As a result, to accommodate M2C, we get a parody of history when we read Saints, volume 1, and when we visit the Hill Cumorah Visitors Center.




Monday, June 15, 2020

The Lost 116 pages - part 1

Don Bradley's new book, The Lost 116 Pages, is exceptional. He has done an outstanding job accumulating and explaining what we know about the translated pages Martin Harris lost from the original Book of Mormon.

This week I'm going to discuss several aspects of the book and offer some additional thoughts on specific topics. In important ways that are not apparent at first, Don's book addresses the geography and historicity issues that we discuss on this blog.

A few years ago Don gave me some material to use in my presentation at the Mormon History Association titled "Mormons and the Mounds." He mentions this material on page 218:

While memorializing Elder Lorenzo Barnes on April 16, 1843, Joseph made reference to a detail from the Book of Mormon text: 

"[T]he place where a man is buried has been sacred to me.--this subject is made mention of In Book of Mormon & Scriptures. to the aborigines regard the burying places of their fathers is more sacred than any thing else."

Joseph appears to refer to a description from the Book of Mormon that its peoples regarded the burial places of their fathers as sacred... if Joseph Smith cited an unknown Book of Mormon text, he was not speaking from inferior knowledge to ours but from superior knowledge [i.e., the lost 116 pages].

Don took the excerpt of Joseph's sermon from the Ehat/Cook book, Words of Joseph Smith, but as printed in Don's book, the quotation lacks the line-outs from the original as recorded by Willard Richards in Joseph's journal.

There is something good. & sacred to me— <​in this thing.​> the place where a man is buried has been sacred to me.— <​this subjct is made mention of—​> In Book of Mormon & Scripturs. & <​to​> the aborigines <​regard​> the burying places of the<​ir​> fathers as <​is​> more sacred that than any thing else.

You can see the original document in the Joseph Smith Papers here:
https://www.josephsmithpapers.org/paper-summary/discourse-16-april-1843-as-reported-by-willard-richards/3

Another version appears in History, 1838-1856. This one appears to include editorial insertions, or else it relies on an unknown alternative record of the sermon.

There is something good and sacred to me in this thing; the place where a man is buried is sacred to me; this subject is made mention of in the Book of Mormon, and the Scriptures; even to the aborigines of this land, the burying places of their fathers, are more sacred than any thing else.

here: https://www.josephsmithpapers.org/paper-summary/history-1838-1856-volume-d-1-1-august-1842-1-july-1843/177

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Here are three things to notice about this sermon.

First, as Don mentioned, because our current Book of Mormon does not mention burial places being sacred, the passage appears to allude to information from the lost 116 pages, aka the Book of Lehi. More accurately, this was the first part of Mormon's abridgment, from the time Lehi left Jerusalem to the time when King Benjamin ruled over the combined people of Zarahemla and the Nephites. Joseph dictated the translation, Martin Harris (and maybe others) wrote it down, but Martin Harris lost the pages when someone stole them.

We can infer that the lost pages described sacred burial sites, perhaps of Lehi, Nephi, or another leader. Perhaps they described burial mounds generally.

Such burial mounds dating to Book of Mormon time frames are found in the southeastern U.S. as well as along the Mississippi and Ohio Rivers and in the plains of the Midwest.

Joseph had a specific interest in the burial mounds in Ohio, Indiana and Illinois. During Zion's Camp, he identified a skeleton from a large mound in Illinois as Zelph. He wrote to Emma that the camp had been "wandering over the plains of the Nephites, recounting occasionaly the history of the Book of Mormon, roving over the mounds of that once beloved people of the Lord, picking up their skulls & their bones, as a proof of its divine authenticity."

https://www.josephsmithpapers.org/paper-summary/letter-to-emma-smith-4-june-1834/2

Look carefully at the excerpts from Joseph's sermon above. In 1842, 1843, and 1844, Joseph referred to the people of the Book of Mormon as the aborigines of this country. 

I was informed also concerning the aboriginal inhabitants of this country, and shown who they were, and from whence they came;

https://www.josephsmithpapers.org/paper-summary/church-history-1-march-1842/2 and

https://www.josephsmithpapers.org/paper-summary/latter-day-saints-1844/2

the Book of Mormon as the history of the aborigines of this continent,

https://www.josephsmithpapers.org/paper-summary/general-joseph-smiths-appeal-to-the-green-mountain-boys-december-1843/6

In context, we can reasonably infer that Joseph had the Nephites in mind when he spoke of the burial teachings in the lost pages of the original Book of Mormon.
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Second, Joseph Smith delivered the sermon in Nauvoo, where Joseph and his audience likely had a view of the large mound due west of the temple site.

Joseph himself is buried along with members of his family in Nauvoo. Elsewhere in the sermon, Joseph said,

I would esteem it one of the greatest blessings, if I am to be afflicted in this world, to have my lot cast where I can find brethen & friends all arou[n]d me, <​but​> this is not. <​thing. I referred to is <​it​> is​> to have the privilige of having our dead buri[e]d on the land where god has appointd to gather his saints together,— & where there will be nothing but saints, where they may have the privelige of laying their bodies where <​the​> Son will make his appearance. 

This is fascinating because Joseph Smith and his family are buried in a Hopewell cemetery.

1842 map of Nauvoo
Some of the Hopewell bones dug up in that field are on display in Nauvoo. The early Saints used dirt from mounds to fill in the swamps around Nauvoo. When Parley P. Pratt returned from England, he remarked that he hardly recognized the place because all the mounds had been torn down.

Joseph Smith's store was built on a mound, using some of the recovered artifacts.
https://www.josephsmithpapers.org/paper-summary/council-of-fifty-minutes-march-1844-january-1846-volume-1-10-march-1844-1-march-1845/164

In Nauvoo, Joseph sometimes left the city to visit a large mound in the country for personal reflection. On April 9, 1844, he rode to the mound with Emma.
https://www.josephsmithpapers.org/paper-summary/history-1838-1856-volume-e-1-1-july-1843-30-april-1844/372
Large mound in front of temple site

When Gustavus Hills drew the plat of the city in 1842, there was just one large mound, or tumulus, remaining. It was a large mound, due west of the temple site.

This has special meaning to those of us who think the Nephites lived among the Hopewell civilization.

Joseph wanted to be buried "on the land where God has appointed to gather his saints together." That would apply to faithful Nephites of old just as much as to modern Latter-day Saints.

Reading this sermon, it become apparent how important a burial spot was to Joseph Smith.

What better place for him to be buried than among the Nephites whose record he translated and published to the world? 
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The third item relates to more information about the lost manuscript.

Don devoted a lot of space to explain the significance of Joseph in Egypt in the Book of Mormon narrative. It's an impressive discussion that we'll consider later this week, but I didn't notice Don commenting on the reference to Joseph in Egypt in this funeral sermon. Here's the passage.

When I. heard of the death of our beloved bro <​ it would not have affected me so much​> if I had the opp[o]rtunity of burying him in the land of . I beleive, those who have buried their friends here their condition is enviable. Look at Joseph in Egypt how he required his friends to bury him in the tomb of his fathers,— see the expence & great company— & <​which attended the​> embalming. <​&c <​and​> the going up of the great company. to his burial.​>
It has always been considird a g[r]eat curse not to obtain an honorable buryal. <​& one of the gratest curses the anci[e]nt prophets could put on any one was. that he man should go without a burial.​

The Bible doesn't articulate the situation quite this way. Nor does our present Book of Mormon. That leads us to the inference that when Joseph wrote "ancient prophets" here, he was including the ancient prophets whose teachings were in the lost pages.

For the Biblical references to this curse, see
https://jbqnew.jewishbible.org/assets/Uploads/404/jbq_404_deathinwar1.pdf

Wilford Woodruff also recorded parts of this sermon:

he said it was upon this principle that the ancients were so particular to have an honorable burial with their fathers as in the case of Joseph, before his death he made his kindred promise to carry his bones to the land of Canann & they did so they embalmed his body took it to the land of Canaan & buryed it with his fathers their is a glory in this that many do not comprehend,

https://www.josephsmithpapers.org/paper-summary/discourse-16-april-1843-as-reported-by-wilford-woodruff/1

The Book of Mormon we have today doesn't discuss the sacred nature of burial sites, but this sermon by Joseph Smith indicates that this topic was discussed in the original Book of Mormon. Using Joseph of Egypt as an example correlates with the importance of Joseph of Egypt in the text we do have.

The Hopewell and Adena civilizations left few artifacts outside of their burial sites and other earthworks. It's a reasonable inference that to these people, burial sites were "more sacred than anything else."

Joseph himself identified Hopewell and Adena burial sites as Nephite and Jaredite, respectively.

All of this suggests that Joseph correlated the Book of Mormon people with the aborigines whose burial sites he was closely familiar with and among whose descendants he both lived and was buried.