Book of Mormon/Witnesses/Character

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Reliability of the Book of Mormon witnesses

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Several families, numbering about fifty souls, took up their line of march from this town last week for the “promised land,” among whom was Martin Harris, one of the original believers in the “Book of Mormon.” Mr. Harris was among the early settlers of this town, and has ever borne the character of an honorable and upright man, and an obliging and benevolent neighbor. He had secured to himself by honest industry a respectable fortune—and he has left a large circle of acquaintances and friends to pity his delusion.

—“Several families . . .,” Wayne Sentinel (Palmyra, New York) (27 May 1831). off-site
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Mr. Cowdery was an able lawyer and a great advocate. His manners were easy and gentlemanly; he was polite, dignified, yet courteous...With all his kind and friendly disposition, there was a certain degree of sadness that seemed to pervade his whole being. His association with others was marked by the great amount of information his conversation conveyed and the beauty of his musical voice. His addresses to the court and jury were characterized by a high order of oratory, with brilliant and forensic force. He was modest and reserved, never spoke ill of any one, never complained.

—William Lang, History of Seneca County (Springfield, Ohio, 1880), 365.
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Question: What did Oliver Cowdery's associates say about his character?

William Lang, who apprenticed in Cowdery's law office long after he left the Church, knew him for many years

William Lang, who apprenticed in Cowdery's law office, knew him for many years. Lang was a member of the Ohio bar, and served as "prosecuting attorney, probate judge, mayor of Tiffin, county treasurer, and two terms in the Ohio senate. He was nominated by his party for major state offices twice." [1]

Lang wrote of Cowdery:

Mr. Cowdery was an able lawyer and a great advocate. His manners were easy and gentlemanly; he was polite, dignified, yet courteous...With all his kind and friendly disposition, there was a certain degree of sadness that seemed to pervade his whole being. His association with others was marked by the great amount of information his conversation conveyed and the beauty of his musical voice. His addresses to the court and jury were characterized by a high order of oratory, with brilliant and forensic force. He was modest and reserved, never spoke ill of any one, never complained. [2]


1843 announcement in the Seneca Advertiser, Tiffin, Ohio, with Oliver Cowdery and his partner's law practice.

Harvey Gibson, a political opponent of Oliver's, and another lawyer, said that Cowdery was an "irreproachable gentleman"

Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:

Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman. [3]

Incidents that some have claimed bring Cowdery's character into question

Document Containing the Correspondence, Orders, &C. in Relation to the Disturbances with the Mormons; And the Evidence Given Before the Hon. Austin A. King, Judge of the Fifth Judicial Circuit of the State of Missouri, at the Court-House in Richmond, in a Criminal Court of Inquiry, Begun November 12, 1838, on the Trial of Joseph Smith, Jr., and Others, for High Treason and Other Crimes Against the State

Some have used other ways to try and impugn Cowdery's character and bring it into question. One such way is bringing up an 1838 petition signed by 83 Latter-day Saint men accusing Oliver of various crimes[4]. Such incidents have been thoroughly addressed. Balanced context can be found in Latter-day Saint historian Alexander Baugh's PhD dissertation "A Call to Arms: The 1838 Mormon Defense of Northern Missouri. Neither Joseph Smith, Sidney Rigdon, nor Hyrum Smith of the First Presidency signed the petition.[5] The document was written by then-apostate Sampson Avard. Furthermore, the allegations in the document are baseless. For example, it was feared that Oliver's desire to become a lawyer would lead to him to defending unsavory criminals or participating in vexatious lawsuits against the Church. When David and Oliver were earlier excommunicated they didn't defend themselves as they thought that church courts didn't have jurisdiction. Some of the Danites inferred guilt from their silence or by association. Historian Jeffrey Walker writes:

In April 1838, Oliver Cowdery was tried before a high council court and excommunicated. He did not attend the hearing, claiming that in his role as Assistant President of the Church the high council lacked jurisdiction over him.[6] Nine charges were brought against him. Counts one and seven dealt directly with Cowdery’s interest in or participation as a lawyer: “1st, For stirring up the enemy to persecute the brethren by urging on vexatious lawsuits[7]and thus distressing the innocent,” and “7th, For leaving the calling, in which God had appointed him, by Revelation, for the sake of filthy lucre, and turning to the practice of Law.”[8] While Cowdery did not substantively defend all the charges, he did submit a letter addressed to Bishop Partridge requesting that the council “take no view of the foregoing remarks, other than my belief in the outward governments of the Church.”[9][10]

Scott Faulring describes Oliver's exit from the Church and eventual return including these episodes.

Cowdery longed to put the strife associated with his June 1838 departure from Far West behind him. The situation, he explained, was "painful to reflect on." In a genuine spirit of reconciliation, Oliver offered his personal interpretation of the circumstances leading to his dismissal. He observed candidly: I believed at the time, and still believe, that ambitious and wicked men, envying the harmony existing between myself and the first elders of the church, and hoping to get into some other men’s birth right, by falsehoods the most foul and wicked, caused all this difficulty from beginning to end. They succeeded in getting myself out of the church; but since they them selves have gone to perdition, ought not old friends—long tried in the furnace of affliction, to be friends still. [11]

Oliver also told Brigham and the other members of the Twelve that he did not believe any of them had contributed to his removal and thus he could speak freely with them about returning.[12] In his reply to the Twelve’s invitation, Oliver mentioned a "certain publication," signed by some eighty-three church members then living in Missouri, charging him and others with conspiring with outlaws. [13] Cowdery emphatically denied such an vile indictment. He conceded that he had not seen the offending declaration, but had heard of its existence and the accusations made in it.[14]

"Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them."

Some critics have used a December 1838 quote from the Prophet Joseph Smith to impugn Oliver's character. The above is the standard representation of this quote. Joseph Smith wrote to the Saints on 16 December 1838 to provide comfort to the Saints and update them on his current condition in Liberty Jail:

To the Church of Jesus Christ of Latter-day Saints in Caldwell county, and all the Saints who are scattered abroad, who are persecuted, and made desolate, and who are afflicted in divers manners for Christ's sake and the Gospel's, by the hands of a cruel mob and the tyrannical disposition of the authorities of this state; and whose perils are greatly augmented by the wickedness and corruption of false brethren, greeting: May grace, mercy, and the peace of God be and abide with you; and notwithstanding all your sufferings, we assure you that you have our prayers and fervent desires for your welfare, day and night. We believe that that God who seeth us in this solitary place, will hear our prayers, and reward you openly.

Know assuredly, dear brethren, that it is for the testimony of Jesus that we are in bonds and in prison. But we say unto you, that we consider that our condition is better (notwithstanding our sufferings) than that of those who have persecuted us, and smitten us, and borne false witness against us; and we most assuredly believe that those who do bear false witness against us, do seem to have a great triumph over us for the present. [15]

By this time, all of the three witnesses had fallen away from the Church after severe disagreements with Joseph Smith. This is why Joseph Smith published the comment in the letter—Joseph was angry with them:

Was it for committing adultery that we were assailed? We are aware that that false slander has gone abroad, for it has been reiterated in our ears. These are falsehoods also. Renegade "Mormon" dissenters are running through the world and spreading various foul and libelous reports against us, thinking thereby to gain the friendship of the world, because they know that we are not of the world, and that the world hates us; therefore they [the world] make a tool of these fellows [the dissenters]; and by them try to do all the injury they can, and after that they hate them worse than they do us, because they find them to be base traitors and sycophants.

Such characters God hates; we cannot love them. The world hates them, and we sometimes think that the devil ought to be ashamed of them.

We have heard that it is reported by some, that some of us should have said, that we not only dedicated our property, but our families also to the Lord; and Satan, taking advantage of this, has perverted it into licentiousness, such as a community of wives, which is an abomination in the sight of God.

When we consecrate our property to the Lord it is to administer to the wants of the poor and needy, for this is the law of God; it is not for the benefit of the rich, those who have no need; and when a man consecrates or dedicates his wife and children, he does not give them to his brother, or to his neighbor, for there is no such law: for the law of God is, Thou shalt not commit adultery. Thou shalt not covet thy neighbor's wife. He that looketh upon a woman to lust after her, has committed adultery already in his heart. Now for a man to consecrate his property, wife and children, to the Lord, is nothing more nor less than to feed the hungry, clothe the naked, visit the widow and fatherless, the sick and afflicted, and do all he can to administer to their relief in their afflictions, and for him and his house to serve the Lord. In order to do this, he and all his house must be virtuous, and must shun the very appearance of evil.

[Page 231]

Now if any person has represented anything otherwise than what we now write, he or she is a liar, and has represented us falsely—and this is another manner of evil which is spoken against us falsely.[16]

It is on this page that we get the quote from Joseph referencing the men specifically. Notice how he states only that they are "mean" and nothing more:

And now, brethren, we say unto you—what more can we enumerate? Is not all manner of evil of every description spoken of us falsely, yea, we say unto you falsely. We have been misrepresented and misunderstood, and belied, and the purity and integrity and uprightness of our hearts have not been known—and it is through ignorance—yea, the very depths of ignorance is the cause of it; and not only ignorance, but on the part of some, gross wickedness and hypocrisy also; for some, by a long face and sanctimonious prayers, and very pious sermons, had power to lead the minds of the ignorant and unwary, and thereby obtain such influence that when we approached their iniquities the devil gained great advantage—would bring great trouble and sorrow upon our heads; and, in fine, we have waded through an ocean of tribulation and mean abuse, practiced upon us by the ill bred and the ignorant, such as Hinkle, Corrill, Phelps, Avard, Reed Peck, Cleminson, and various others, who are so very ignorant that they cannot appear respectable in any decent and civilized society, and whose eyes are full of adultery, and cannot cease from sin. Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them. Marsh and "another," whose hearts are full of corruption, whose cloak of hypocrisy was not sufficient to shield them or to hold them up in the hour of trouble, who after having escaped the pollution of the world through the knowledge of their Lord and Savior Jesus Christ, became again entangled and overcome—their latter end is worse than the first. But it has happened unto them according to the word of the Scripture: "The dog has returned to his vomit, and the sow that was washed to her wallowing in the mire."[17]

Conclusion

All of these incidences beg questions:

  1. Why would Joseph risk angering these men further if he knew that they could expose him?
  2. Why didn't they expose him and instead go to their deathbeds (and in the case of Whitmer never returning to the Church) testifying that the work was true?
  3. Why did they always hold firm to their testimony to the Book of Mormon even when harassed by members of the Church and Joseph Smith himself after leaving it?

These are all, in the end, testaments to the strength and integrity of the witnesses in general and their integrity as witnesses to truth. They held true to their testimony even in the face of great temptation. That—in and of itself—is testimony to their reliability.


Question: What did Martin Harris's non-Mormon associates say about his character?

Even early anti-Mormons who knew Harris believed that he was “honest,” and “industrious,” “benevolent,” and a “worthy citizen”

Even early anti-Mormons who knew Harris, or knew those acquainted with Harris, believed that he was “honest,” and “industrious,” “benevolent,” and a “worthy citizen.” [18] Wrote the local paper on Harris' departure with the Saints:

Several families, numbering about fifty souls, took up their line of march from this town last week for the “promised land,” among whom was Martin Harris, one of the original believers in the “Book of Mormon.” Mr. Harris was among the early settlers of this town, and has ever borne the character of an honorable and upright man, and an obliging and benevolent neighbor. He had secured to himself by honest industry a respectable fortune—and he has left a large circle of acquaintances and friends to pity his delusion.[19]

Pomeroy Tucker, who knew Harris but didn’t believe in the Book of Mormon, once noted:

How to reconcile the act of Harris in signing his name to such a statement [his Book of Mormon testimony], in view of the character of honesty which had always been conceded to him, could never easily be explained. [20]

Martin Harris's association with a number of LDS "splinter groups"

Some have argued that Harris' tendency to associate with a number of LDS "splinter groups" indicates that he was "unstable and easily influenced by charismatic leaders." [21]

This claim fundamentally distorts Harris' activities during this period. [22] Wrote Matthew Roper:

Martin was excommunicated in December 1837 in Kirtland, Ohio, where he remained for the next thirty-two years. During this time, Harris associated himself with Warren Parrish and other Kirtland dissenters who organized a church. On March 30, 1839, George A. Smith wrote a letter from Kirtland describing some of the divisions in the Parrish party. "Last Sabbath a division arose among the Parrish party about the Book of Mormon; John F. Boynton, Warren Parrish, Luke Johnson and others said it was nonsense. Martin Harris then bore testimony of its truth and said all would be damned if they rejected it." Such actions suggest a significant degree of independence for which Harris is generally not given credit. [23]

Harris managed to frustrate many other religious groups by his continued insistence on preaching the Book of Mormon instead of their tenets. He eventually returned to the Church and died in full fellowship.

The witnesses were men considered honest, responsible, and intelligent. Their contemporaries did not know quite what to make of three such men who testified of angels and gold plates, but they did not impugn the character or reliability of the men who bore that testimony.

Events used to impugn Martin Harris' character

"Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them."

Some critics have used a December 1838 quote from the Prophet Joseph Smith to impugn the character of the Witnesses to the Book of Mormon. The above is the standard representation of this quote. Joseph Smith wrote to the Saints on 16 December 1838 to provide comfort to the them and update them on his current condition in Liberty Jail:

To the Church of Jesus Christ of Latter-day Saints in Caldwell county, and all the Saints who are scattered abroad, who are persecuted, and made desolate, and who are afflicted in divers manners for Christ's sake and the Gospel's, by the hands of a cruel mob and the tyrannical disposition of the authorities of this state; and whose perils are greatly augmented by the wickedness and corruption of false brethren, greeting: May grace, mercy, and the peace of God be and abide with you; and notwithstanding all your sufferings, we assure you that you have our prayers and fervent desires for your welfare, day and night. We believe that that God who seeth us in this solitary place, will hear our prayers, and reward you openly.

Know assuredly, dear brethren, that it is for the testimony of Jesus that we are in bonds and in prison. But we say unto you, that we consider that our condition is better (notwithstanding our sufferings) than that of those who have persecuted us, and smitten us, and borne false witness against us; and we most assuredly believe that those who do bear false witness against us, do seem to have a great triumph over us for the present. [24]

By this time, all of the three witnesses had fallen away from the Church after severe disagreements with Joseph Smith. This is why Joseph Smith published the comment in the letter—Joseph was angry with them:

Was it for committing adultery that we were assailed? We are aware that that false slander has gone abroad, for it has been reiterated in our ears. These are falsehoods also. Renegade "Mormon" dissenters are running through the world and spreading various foul and libelous reports against us, thinking thereby to gain the friendship of the world, because they know that we are not of the world, and that the world hates us; therefore they [the world] make a tool of these fellows [the dissenters]; and by them try to do all the injury they can, and after that they hate them worse than they do us, because they find them to be base traitors and sycophants.

Such characters God hates; we cannot love them. The world hates them, and we sometimes think that the devil ought to be ashamed of them.

We have heard that it is reported by some, that some of us should have said, that we not only dedicated our property, but our families also to the Lord; and Satan, taking advantage of this, has perverted it into licentiousness, such as a community of wives, which is an abomination in the sight of God.

When we consecrate our property to the Lord it is to administer to the wants of the poor and needy, for this is the law of God; it is not for the benefit of the rich, those who have no need; and when a man consecrates or dedicates his wife and children, he does not give them to his brother, or to his neighbor, for there is no such law: for the law of God is, Thou shalt not commit adultery. Thou shalt not covet thy neighbor's wife. He that looketh upon a woman to lust after her, has committed adultery already in his heart. Now for a man to consecrate his property, wife and children, to the Lord, is nothing more nor less than to feed the hungry, clothe the naked, visit the widow and fatherless, the sick and afflicted, and do all he can to administer to their relief in their afflictions, and for him and his house to serve the Lord. In order to do this, he and all his house must be virtuous, and must shun the very appearance of evil.

[Page 231]

Now if any person has represented anything otherwise than what we now write, he or she is a liar, and has represented us falsely—and this is another manner of evil which is spoken against us falsely.[25]

It is on this page that we get the quote from Joseph referencing the men specifically. Notice how he states only that they are "mean" and nothing more:

And now, brethren, we say unto you—what more can we enumerate? Is not all manner of evil of every description spoken of us falsely, yea, we say unto you falsely. We have been misrepresented and misunderstood, and belied, and the purity and integrity and uprightness of our hearts have not been known—and it is through ignorance—yea, the very depths of ignorance is the cause of it; and not only ignorance, but on the part of some, gross wickedness and hypocrisy also; for some, by a long face and sanctimonious prayers, and very pious sermons, had power to lead the minds of the ignorant and unwary, and thereby obtain such influence that when we approached their iniquities the devil gained great advantage—would bring great trouble and sorrow upon our heads; and, in fine, we have waded through an ocean of tribulation and mean abuse, practiced upon us by the ill bred and the ignorant, such as Hinkle, Corrill, Phelps, Avard, Reed Peck, Cleminson, and various others, who are so very ignorant that they cannot appear respectable in any decent and civilized society, and whose eyes are full of adultery, and cannot cease from sin. Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them. Marsh and "another," whose hearts are full of corruption, whose cloak of hypocrisy was not sufficient to shield them or to hold them up in the hour of trouble, who after having escaped the pollution of the world through the knowledge of their Lord and Savior Jesus Christ, became again entangled and overcome—their latter end is worse than the first. But it has happened unto them according to the word of the Scripture: "The dog has returned to his vomit, and the sow that was washed to her wallowing in the mire."[26]

Pledging Loyalty to a Seeress who used a Black Seer Stone?

One critic claims that "During the summer of 1837, while in Kirtland, David Whitmer, Martin Harris, and Oliver pledged their new loyalty to a prophetess who used a black seer stone and danced herself into 'trances.'[27]"

The author's source is "Biographical Sketches, Lucy Mack Smith, p. 211-213". Following the source we read this:

At this time a certain young woman, who was living at David Whitmer’s, uttered a prophecy, which she said was given her, by looking through a black stone that she had found. This prophecy gave some altogether a new idea of things.
She said, the reason why one-third of the Church would turn away from Joseph, was because that he was in transgression himself; that he would fall from his office on account of the same; that David Whitmer, or Martin Harris would fill Joseph’s place; and that the one who did not succeed him, would be the Counsellor to the one that did.
This girl soon became an object of great attention among those who were disaffected. Dr. Williams, the ex-justice of the peace,became her scribe, and wrote her revelations for her.
Jared Carter, who lived in the same house with David Whitmer, soon imbibed the same spirit, and I was informed, that he said in one of their meetings, that he had power to raise “Joe Smith” to the highest heavens, or sink him down to the lowest hell.
Shortly after this, Jared came to our house, and I questioned him relative to what he had said concerning Joseph. Not having mentioned the matter to my husband, he did not understand what I meant at first; but after a little explanation, he warned Jared to repent of the injudicious course that he was taking, and speedily confess his sins to the Church, or the judgments of God would overtake him. Jared received this admonition, and acknowledging his fault, agreed to confess to the brethren, the first opportunity.
The next morning he was seized with a violent pain in his eyes, and continued in great distress for two days. On the evening of the second day, he arose from his bed, and, kneeling down, besought the Lord to heal him, covenanting to make a full confession to the Church at meeting the next Sunday.
Accordingly, the next Sabbath he arose and stated to the brethren that he had done wrong; and, asking their forgiveness, begged to be received again into their confidence. He did not, however, state what he had done that was wrong; nevertheless his confession was received, and he was forgiven.
But the rest of his party continued obstinate. They still held their secret meetings at David Whitmer’s, and when the young woman, who was their instructress, was through giving what revelations she intended for the evening, she would jump out of her chair and dance over the floor, boasting of her power, until she was perfectly exhausted. Her proselytes would also, in the most vehement manner, proclaim their purity and holiness, and the mighty power which they were going to have.
They made a standing appointment for meetings to be held every Thursday, by the pure Church in the house of the Lord.
They also circulated a paper, in order to ascertain how many would follow them, and it was found, that a great proportion of the Church were decidedly in favour of the new party.
In this spirit they went to Missouri, and contaminated the minds of many of the brethren against Joseph, in order to destroy his influence.
This made it more necessary than ever, to keep a strict guard at the houses of those who were the chief objects of their vengeance.

There is no mention of Martin Harris in this account. Thus we can only conclude that the author misinterpreted (whether deliberately or not we won't say) his sources.

"...became partially deranged or shattered, as many believed, flying from one thing to another, as if reason and common sense were thrown off their balance...

One critic wrote:

As mentioned previously, Martin had a reputation for extreme superstition and was generally known as an unstable, gullible, and inconsistent individual.

Mormon writers have conceded as much. In the Church’s Millennial Star it was noted that Martin “was filled with the rage and madness of a demon” and “one day he would be one thing, and another day another thing.” Martin “became partially deranged or shattered, as many believed, flying from one thing to another, as if reason and common sense were thrown off their balance.”

The article continues on with Martin’s dishonesty and immoral and inconsistent character.

The author's source is "Millenial Star, November 15, 1846, Sketches of Notorious Characters, p. 124-125."

The author seems to think that the Saints thought of him as deranged. The quote, in context is clearly referring to the Saints' perception that Martin was possessed by a very real Devil or false Spirit. They believed in him as an honest and upright man. Thus, this is not so much as an observation of his supposed "superstitious nature", but of the sadness and anger they expressed when they saw an honest, upright, respectable gentleman taken in by evil influences and left the Church they loved and which he helped found.

Hurlbut Affidavits

Main article: Question: What did the Hurlbut affidavits say about Martin Harris?

Conclusion

All of these incidences beg questions:

  1. Why would Joseph risk angering these men further if he knew that they could expose him?
  2. Why didn't they expose him and instead go to their deathbeds (and in the case of Harris and Whitmer never returning to the Church) testifying that the work was true?
  3. Why did they always hold firm to their testimony to the Book of Mormon even when harassed by members of the Church and Joseph Smith himself after leaving it?

These are all, in the end, testaments to the strength and integrity of the witnesses in general and their integrity as witnesses to truth. They held true to their testimony even in the face of great temptation. That—in and of itself—is testimony to their reliability.



Question: What did David Whitmer's associates say about his character?

Throughout Richmond, Missouri, the non-Mormons knew David Whitmer as an honest and trustworthy citizen

Throughout Richmond, Missouri, the non-Mormons knew David Whitmer as an honest and trustworthy citizen. When one anti-Mormon lectured in David’s hometown and branded David as disreputable, the local (non-Mormon) paper responded with “a spirited front-page editorial unsympathetic with Mormonism but insistent on ‘the forty six years of private citizenship on the part of David Whitmer, in Richmond, without stain or blemish.’” [28]

...The following year the editor penned a tribute on the eightieth birthday of David Whitmer, who “with no regrets for the past” still “reiterates that he saw the glory of the angel.” This is the critical issue of the life of David Whitmer. During fifty years in non-Mormon society, he insisted with the fervor of his youth that he knew that the Book of Mormon was divinely revealed. Relatively few people in Richmond could wholly accept such testimony, but none doubted his intelligence or complete honesty. [29]

Another newspaper declared:

And no man can look at David Whitmer's face for a half-hour, while he charit[abl]y and modestly speaks of what he has seen, and then bodldly and earnestly confesses the faith that is in him, and say that he is a bigot or an enthusiast.[30]

Twenty two non-Mormon citizens signed the following statement, including, Mayor, county clerk, county treasurer, postmaster, revenue collector, county sheriff, two judges, two medical doctors, four bankers, two merchants, and two lawyers:

We the undersigned citizens of Richmond Ray CO Mo where David Whitmer Sr has resided since the year AD 1838, Certify that we have been long and intimately acquainted with him, and know him to be a man of the highest integrity, and of undoubted truth and veracity....[31]

Another said:

Mr. Whitmer is an old citizen of this town, and is known by every one here as a man of the highest honor, having resided here since the year 1838.[32]

Upon Whitmer's death, the local newspaper wrote:

He lived in Richmond about half a century, and we can say that no man ever lived here, who had among our people, more friends and fewer enemies. Honest, conscientious and upright in all his dealings, just in his estimate of men, and open, manly and frank in his treatment of all, he made lasting friends who loved him to the end.[33]

Events used to impugn David Whitmer's character

Document Containing the Correspondence, Orders, &C. in Relation to the Disturbances with the Mormons; And the Evidence Given Before the Hon. Austin A. King, Judge of the Fifth Judicial Circuit of the State of Missouri, at the Court-House in Richmond, in a Criminal Court of Inquiry, Begun November 12, 1838, on the Trial of Joseph Smith, Jr., and Others, for High Treason and Other Crimes Against the State

Some have used other ways to try and impugn Whitmer's character and bring it into question. One such way is bringing up an 1838 petition signed by 83 Latter-day Saint men accusing David of various crimes[34]. Such incidents have been thoroughly addressed. Balanced context can be found in Latter-day Saint historian Alexander Baugh's PhD dissertation "A Call to Arms: The 1838 Mormon Defense of Northern Missouri. Neither Joseph Smith, Sidney Rigdon, nor Hyrum Smith of the First Presidency signed the petition[35] The document was written by then-apostate Sampson Avard. More information can be found on him by reading Baugh's work.

"Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them."

Some critics have used a December 1838 quote from the Prophet Joseph Smith to impugn the character of the Witnesses to the Book of Mormon. The above is the standard representation of this quote. Joseph Smith wrote to the Saints on 16 December 1838 to provide comfort to the Saints and update them on his current condition in Liberty Jail:

To the Church of Jesus Christ of Latter-day Saints in Caldwell county, and all the Saints who are scattered abroad, who are persecuted, and made desolate, and who are afflicted in divers manners for Christ's sake and the Gospel's, by the hands of a cruel mob and the tyrannical disposition of the authorities of this state; and whose perils are greatly augmented by the wickedness and corruption of false brethren, greeting: May grace, mercy, and the peace of God be and abide with you; and notwithstanding all your sufferings, we assure you that you have our prayers and fervent desires for your welfare, day and night. We believe that that God who seeth us in this solitary place, will hear our prayers, and reward you openly.

Know assuredly, dear brethren, that it is for the testimony of Jesus that we are in bonds and in prison. But we say unto you, that we consider that our condition is better (notwithstanding our sufferings) than that of those who have persecuted us, and smitten us, and borne false witness against us; and we most assuredly believe that those who do bear false witness against us, do seem to have a great triumph over us for the present. [36]

By this time, all of the three witnesses had fallen away from the Church after severe disagreements with Joseph Smith. This is why Joseph Smith published the comment in the letter—Joseph was angry with them:

Was it for committing adultery that we were assailed? We are aware that that false slander has gone abroad, for it has been reiterated in our ears. These are falsehoods also. Renegade "Mormon" dissenters are running through the world and spreading various foul and libelous reports against us, thinking thereby to gain the friendship of the world, because they know that we are not of the world, and that the world hates us; therefore they [the world] make a tool of these fellows [the dissenters]; and by them try to do all the injury they can, and after that they hate them worse than they do us, because they find them to be base traitors and sycophants.

Such characters God hates; we cannot love them. The world hates them, and we sometimes think that the devil ought to be ashamed of them.

We have heard that it is reported by some, that some of us should have said, that we not only dedicated our property, but our families also to the Lord; and Satan, taking advantage of this, has perverted it into licentiousness, such as a community of wives, which is an abomination in the sight of God.

When we consecrate our property to the Lord it is to administer to the wants of the poor and needy, for this is the law of God; it is not for the benefit of the rich, those who have no need; and when a man consecrates or dedicates his wife and children, he does not give them to his brother, or to his neighbor, for there is no such law: for the law of God is, Thou shalt not commit adultery. Thou shalt not covet thy neighbor's wife. He that looketh upon a woman to lust after her, has committed adultery already in his heart. Now for a man to consecrate his property, wife and children, to the Lord, is nothing more nor less than to feed the hungry, clothe the naked, visit the widow and fatherless, the sick and afflicted, and do all he can to administer to their relief in their afflictions, and for him and his house to serve the Lord. In order to do this, he and all his house must be virtuous, and must shun the very appearance of evil.

[Page 231]

Now if any person has represented anything otherwise than what we now write, he or she is a liar, and has represented us falsely—and this is another manner of evil which is spoken against us falsely.[37]

It is on this page that we get the quote from Joseph referencing the men specifically. Notice how he states only that they are "mean" and nothing more:

And now, brethren, we say unto you—what more can we enumerate? Is not all manner of evil of every description spoken of us falsely, yea, we say unto you falsely. We have been misrepresented and misunderstood, and belied, and the purity and integrity and uprightness of our hearts have not been known—and it is through ignorance—yea, the very depths of ignorance is the cause of it; and not only ignorance, but on the part of some, gross wickedness and hypocrisy also; for some, by a long face and sanctimonious prayers, and very pious sermons, had power to lead the minds of the ignorant and unwary, and thereby obtain such influence that when we approached their iniquities the devil gained great advantage—would bring great trouble and sorrow upon our heads; and, in fine, we have waded through an ocean of tribulation and mean abuse, practiced upon us by the ill bred and the ignorant, such as Hinkle, Corrill, Phelps, Avard, Reed Peck, Cleminson, and various others, who are so very ignorant that they cannot appear respectable in any decent and civilized society, and whose eyes are full of adultery, and cannot cease from sin. Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them. Marsh and "another," whose hearts are full of corruption, whose cloak of hypocrisy was not sufficient to shield them or to hold them up in the hour of trouble, who after having escaped the pollution of the world through the knowledge of their Lord and Savior Jesus Christ, became again entangled and overcome—their latter end is worse than the first. But it has happened unto them according to the word of the Scripture: "The dog has returned to his vomit, and the sow that was washed to her wallowing in the mire."[38]

"...has no other dumb ass to ride but David Whitmer...and his ass...brays out cursings instead of blessings..."

Another quote from Joseph Smith is used to impugn Whitmer's character. This comes from History of the Church, Vol. 3, Ch 15, p. 228. It is a letter from Joseph Smith while in Liberty Jail dated 16 December 1838:

But these men, like Balaam, being greedy for reward, sold us into the hands of those who loved them, for the world loves his own. I would remember William E. McLellin, who comes up to us as one of Job's comforters. God suffered such kind of beings to afflict Job—but it never entered into their hearts that Job would get out of it all. This poor man who professes to be much of a prophet, has no other dumb ass to ride but David Whitmer, [2] to forbid his madness when he goes up to curse Israel; and this ass not being of the same kind as Balaam's, therefore, the angel notwithstanding appeared unto him, yet he could not penetrate his understanding sufficiently, but that he prays out cursings instead of blessings. Poor ass! Whoever lives to see it, will see him and his rider perish like those who perished in the gain-saying of Korah, or after the same condemnation. Now as for these and the rest of their company, we will not presume to say that the world loves them; but we presume to say they love the world, and we classify them in the error of Balaam, and in the gain-sayings of Korah, and with the company of Korah, Dathan, and Abiram.[39]

The footnote marked with a [2] in this quote reads thus:

In order to appreciate the allusions here made to David Whitmer it will be necessary to remember that William E. M'Lellin claimed that President Joseph Smith was a fallen prophet and himself sought to bring into existence a re-organized church with David Whitmer as the president thereof. See foot note in this volume at pages 31, 32.

That footnote on pages 31 and 32 reads:

It will be observed that the text is silent in relation to what action was taken respecting William E. McLellin, and the Far West Record is silent upon the subject also. In fact the minutes of the trial before the Bishop are not written in that record at all. It is known, however, from other sources that William E. McLellin was finally excommunicated from the Church at Far West. Thence forward he took an active part in the persecution of the Saints in Missouri, and at one time expressed the desire to do violence to the person of Joseph Smith, while the latter was confined in Liberty prison. Subsequently he attempted what he called a reorganization of the Church, and called upon David Whitmer to take the presidency thereof, claiming that he was ordained by Joseph Smith on the 8th of July, 1834, as his (the Prophet Joseph's) successor. The Prophet himself, according to the minutes of the High Council held in Far West, on the 15th of March, 1838, referred to his ordaining of David Whitmer in July, 1834, and this is the account of what he said:

"President Joseph Smith, Jun., gave a history of the ordination of David Whitmer which (ordination) was on conditions that he (Joseph Smith, Jun.,) did not live to God himself. President Joseph Smith, Jun., approved of the proceedings of the High Council after hearing the minutes of the former councils."—Far West Record, page 108.

The minutes of the councils here referred to, and which the Prophet approved, gave account of deposing David Whitmer from the local Presidency of the Church in Missouri.[40]

The context for Joseph's comments is clear. This quote begs the same questions as before:

  1. Why would Joseph risk angering these men further if he knew that they could expose him?
  2. Why didn't they expose him and instead go to their deathbeds (and in the case of Harris and Whitmer never returning to the Church) testifying that the work was true?

Pledging Loyalty to a Seeress who used a Black Seer Stone?

One critic claims that "During the summer of 1837, while in Kirtland, David Whitmer, Martin Harris, and Oliver pledged their new loyalty to a prophetess who used a black seer stone and danced herself into 'trances.'[41]"

The author's source is "Biographical Sketches, Lucy Mack Smith, p. 211-213". Following the source we read this:

At this time a certain young woman, who was living at David Whitmer’s, uttered a prophecy, which she said was given her, by looking through a black stone that she had found. This prophecy gave some altogether a new idea of things.
She said, the reason why one-third of the Church would turn away from Joseph, was because that he was in transgression himself; that he would fall from his office on account of the same; that David Whitmer, or Martin Harris would fill Joseph’s place; and that the one who did not succeed him, would be the Counsellor to the one that did.
This girl soon became an object of great attention among those who were disaffected. Dr. Williams, the ex-justice of the peace,became her scribe, and wrote her revelations for her.
Jared Carter, who lived in the same house with David Whitmer, soon imbibed the same spirit, and I was informed, that he said in one of their meetings, that he had power to raise “Joe Smith” to the highest heavens, or sink him down to the lowest hell.
Shortly after this, Jared came to our house, and I questioned him relative to what he had said concerning Joseph. Not having mentioned the matter to my husband, he did not understand what I meant at first; but after a little explanation, he warned Jared to repent of the injudicious course that he was taking, and speedily confess his sins to the Church, or the judgments of God would overtake him. Jared received this admonition, and acknowledging his fault, agreed to confess to the brethren, the first opportunity.
The next morning he was seized with a violent pain in his eyes, and continued in great distress for two days. On the evening of the second day, he arose from his bed, and, kneeling down, besought the Lord to heal him, covenanting to make a full confession to the Church at meeting the next Sunday.
Accordingly, the next Sabbath he arose and stated to the brethren that he had done wrong; and, asking their forgiveness, begged to be received again into their confidence. He did not, however, state what he had done that was wrong; nevertheless his confession was received, and he was forgiven.
But the rest of his party continued obstinate. They still held their secret meetings at David Whitmer’s, and when the young woman, who was their instructress, was through giving what revelations she intended for the evening, she would jump out of her chair and dance over the floor, boasting of her power, until she was perfectly exhausted. Her proselytes would also, in the most vehement manner, proclaim their purity and holiness, and the mighty power which they were going to have.
They made a standing appointment for meetings to be held every Thursday, by the pure Church in the house of the Lord.
They also circulated a paper, in order to ascertain how many would follow them, and it was found, that a great proportion of the Church were decidedly in favour of the new party.
In this spirit they went to Missouri, and contaminated the minds of many of the brethren against Joseph, in order to destroy his influence.
This made it more necessary than ever, to keep a strict guard at the houses of those who were the chief objects of their vengeance.

Whitmer had already become disgruntled with Church leadership at the time Kirtland Safety Society. It is not surprising that he would be interested in prophecies from someone predicting the downfall of the Church and his replacement in leadership. But there is no mention of him "pledging loyalty" to this supposed prophetess, there is no mention of her "dancing in trances", and, most interestingly, no mention of Martin Harris or Oliver Cowdery being in company of Whitmer. Thus the claim distorts the information greatly by trying to portray the three witnesses in a superstitious light. Yet two weren't there, there wasn't some sort of "magical" event going on besides the use of the black seer stone, and there is a plausible reason why Whitmer would be interested in this prophetess. This context yet again begs the same questions:

Conclusion

All of these incidences beg questions:

  1. Why would Joseph risk angering these men further if he knew that they could expose him?
  2. Why didn't they expose him and instead go to their deathbeds (and in the case of Harris and Whitmer never returning to the Church) testifying that the work was true?
  3. Why did they always hold firm to their testimony to the Book of Mormon even when harassed by members of the Church and Joseph Smith himself after leaving it?

These are all, in the end, testaments to the strength and integrity of the witnesses in general and their integrity as witnesses to truth. They held true to their testimony even in the face of great temptation. That—in and of itself—is testimony to their reliability.


Question: Is someone unreliable because they practiced "treasure hunting" and believed in the use of seer stones to find lost objects?

To imply that someone is unreliable simply because of things that they believed were valid is a ad hominem attack

Some of Joseph Smith's associates practiced "treasure hunting" and believed in the use of seer stones to locate lost objects. Some claim that many of these individuals believed in "second sight." Do these characteristics make these men unreliable witnesses?

Those who accuse people of being unreliable witnesses because they believed in "treasure hunting" or "second sight" are employing what is known as a "ad hominem" attack on the witnesses' character. The term "ad hominem" is defined, according to Merriam-Webster, as:

  1. appealing to feelings or prejudices rather than intellect.
  2. marked by or being an attack on an opponent's character rather than by an answer to the contentions made.

One can see that this accusation applies both of these definitions:

  1. The terms "treasure hunter" and "second sight" are intended to evoke feelings of prejudice in the 21st-century reader. We typically reject such things as "superstition." Applying these attitudes to how we view 19th-century individuals is called "presentisim."
  2. One critic implies that, despite the fact that the witnesses never denied what they said, that "in light of their superstitions and reputations," we will somehow find their testimony to have less value. The witnesses, incidentally, had reputations for honesty. [42]

How exactly does the belief that one can locate buried treasure by means of a seer stone speak to one's character or honesty?

Some have claimed that this rebuttal is a misapplication of the ad-hominem fallacy. It's easy to claim that an ad-hominem fallacy is misapplied by invoking the fallacy fallacy, which means that an argument can still be true even if it contains a logical fallacy. Thus, even if it's an ad hominem attack, it may still be true and necessary for evaluating someone! This is a common counterclaim to make when an interlocutor accuses you of ad hominem. But let's revert to the original argument being made here. The original argument states that the witnesses are unreliable because some of them hunted for treasure occasionally. It is ad hominem to claim this and does not address the consistency of the witnesses, even when their feelings for Joseph turned sour at different points of their lives. It does not address the multiplicity of occasions when they went on record to testify, the occasions when they went our of their way to correct their testimony when misrepresented by the public press, the both tangible and revelatory nature of their experience, the witnesses other than the 11 that saw the plates and handled them, and so forth. The argument is bunk.

All Three Witnesses left the Church after disagreements with Joseph Smith, yet they never denied having seen the plates and the angel

One must also consider this: The Three Witnesses all left the Church after serious disagreements with Joseph Smith, and yet never denied that they had seen the plates and the angel, even near the end of their lives.

The fact that three different men allowed their name to be printed below a statement saying that they saw an angel, and then continued to affirm that they had seen the angel in public statements (some of them even published in newspapers) until the end of their lives, tends to tip the scale more toward "it really happened" than "it didn't happen." That's the point of a signed statement after all.

Is someone's ability to see something affected by their seeing something else?

As it regards the witnesses, the extent to which any were involved is not certain. Even among historians today, the extent to which Joseph Smith was involved is in dispute. It was originally the idea of his father to undertake the practice. It is in doubt if many of the witnesses were involved at all in treasure seeking. For instance, there is no record of the Whitmers being involved in treasure seeking and magic before the organization of the Church (Not to say that they absolutely weren't. Just that there is no evidence.)But let's think of it this way

As it regards the eight witnesses, even if all of them were treasure hunters, is their ability to see something affected by their seeing something else? It's just a silly question to imply that these eight men can't look at a physical object with their physical eyes when they looked at something else with their physical eye. According to John Whitmer, none of them ever denied seeing the physical plates with their physical eyes.

In the case of the three witnesses, some people have suggested that these men may have hallucinated their experience or only seen things with their "spiritual eyes". Aside from "spiritual eyes" being scriptural language that they were commanded to use, there has never been documented case in the history of scrying of two people hallucinating the same thing at the same time.[43]

It strains credulity to suggest that these men could do that and hold their testimony of the Book of Mormon after falling away from Joseph and the Church.

The following video introduces all witnesses, both formal and informal, to the Book of Mormon, examines several of the hardest-hitting claims against them, and demonstrates the emergent strength of their composite testimonials.


Question: Did Martin Harris change his religion five times prior to the Restoration?

Palmyra sources do not yet prove that Martin was a Quaker, though his wife probably was, and there is no evidence yet that associates Martin with the Baptist or Presbyterian churches

This is an old charge from one of the earliest anti-Mormon works. Richard L. Anderson noted:

The arithmetic of Martin's five religious changes before Mormonism is also faulty. The claim comes from the hostile Palmyra affidavits published by E. D. Howe; G. W. Stoddard closed his in sarcasm against Martin Harris: "He was first an orthodox Quaker, then a Universalist, next a Restorationer, then a Baptist, next a Presbyterian, and then a Mormon."[44] Palmyra sources do not yet prove that Martin was a Quaker, though his wife probably was.[45] And no evidence yet associates Martin with the Baptist or Presbyterian churches. Note that the other two names are religious positions, not necessarily churches—philosophical Universalists dissent from traditional churches in believing that God will save all, and Restorationists obviously take literally the many Bible prophecies of God's reestablished work in modern times. An early Episcopal minister in Palmyra interviewed Martin and reduced his five positions to two: "He had been, if I mistake not, at one period a member of the Methodist Church, and subsequently had identified himself with the Universalists."[46] Of course Martin could have been a Universalist and Restorationer simultaneously. This view fits what other Palmyra sources say about Martin Harris. In the slanted words of Pomeroy Tucker, who knew him personally, "He was a religious monomaniac, reading the Scriptures intently, and could probably repeat from memory nearly every text of the Bible from beginning to end, chapter and verse in each case."[47]

Martin Harris: "In the year 1818—52 years ago—I was inspired of the Lord and taught of the Spirit that I should not join any church, although I was anxiously sought for by many of the sectarians"

This impression of Martin as Bible student outside of organized religions is just what Martin says in his little-known autobiography of this period:

In the year 1818-52 years ago—I was inspired of the Lord and taught of the Spirit that I should not join any church, although I was anxiously sought for by many of the sectarians. I was taught two could not walk together unless agreed. What can you not be agreed [is] in the Trinity because I cannot find it in my Bible, Find it for me, and I am ready to receive it. . . . Others' sects, the Episcopalians, also tried me—they say 3 persons in one God, without body, parts, or passions. I told them such a God I would not be afraid of: I could not please or offend him. . . . The Methodists took their creed from me. I told them to release it or I would sue them . . . The Spirit told me to join none of the churches, for none had authority from the Lord, for there will not be a true church on the earth until the words of Isaiah shall be fulfilled. . . . So I remained until the Church was organized by Joseph Smith the Prophet. Then I was baptized . . . being the first after Joseph and Oliver Cowdery. And then the Spirit bore testimony that this was all right, and I rejoiced in the established Church. Previous to my being baptized I became a witness of the plates of the Book of Mormon.[48]

The above is Martin Harris's creed, held for the half-century before giving this statement on returning to the Church, plus the five additional years that he lived in Utah. For the dozen years prior to joining Mormonism he was a seeker, like scores of other LIDS converts, and through life never departed from his confidence that the Bible prophecies were fulfilled in the Restoration through Joseph Smith. This core belief was what everything else related to, the structure that stood before, during, and after any gingerbread decorations at Kirtland.[49]

In any case, such a charge is simply ad hominem--to deny Harris' testimony because of beliefs he had prior to the restoration.


Question: Is a man unreliable because he lived in the 19th-Century?

To imply that someone is unreliable simply because of the era they lived in is a ad hominem attack

Were the Book of Mormon witnesses not "empirical" or "rational" because they lived in the 19th-Century during a time when "folk magic" was practiced?

  • One critic of Mormonism claims "The mistake that is made by 21st century Mormons is that they’re seeing the Book of Mormon Witnesses as empirical, rational, twenty-first century men" (The claim was modified to read "nineteenth-century men" in later revisions)[50]

To imply that nineteenth-century men are intrinsically unreliable is both an ad hominem (an attack against the character of person making the claim, rather than the claim itself) and sets an impossible standard of evidence for the gospel inasmuch as they were the only men available as witnesses at the time. Thus the author is using a screening argument (dates of life) that can be used to exclude whatever evidence he wishes to ignore.

Some have claimed that this rebuttal is a misapplication of the ad-hominem fallacy. It's easy to claim that an ad-hominem fallacy is misapplied by invoking the fallacy fallacy, which means that an argument can still be true even if it contains a logical fallacy. Thus, even if it's an ad hominem attack, it may still be true and necessary for evaluating someone! This is a common counterclaim to make when an interlocutor accuses you of ad hominem. But let's revert to the original argument being made here. The original argument states that the witnesses are unreliable because they lived in the 19th century, sought for treasure, and/or (may have) practiced folk magic. It is ad hominem to claim this and does not address the consistency of the witnesses, even when their feelings for Joseph turned sour at different points of their lives. It does not address the multiplicity of occasions when they went on record to testify, the occasions when they went our of their way to correct their testimony when misrepresented by the public press, the both tangible and revelatory nature of their experience, the witnesses other than the 11 that saw the plates and handled them, and so forth. The argument is bunk.

The following video introduces all witnesses, both formal and informal, to the Book of Mormon, examines several of the hardest-hitting claims against them, and demonstrates the emergent strength of their composite testimonials.


Question: Could Joseph Smith have hypnotized the witnesses to the Book of Mormon?

The Three Witnesses had the opportunity to qualify their testimony, but all of them insisted that their vision was literal and unmistakable

It is claimed that the Book of Mormon witnesses may have been sincere in their testimony, but were actually the victims of 'hallucination' or 'hypnosis' induced in them by Joseph Smith.

The Three Witnesses had the opportunity to qualify their testimony, but all of them insisted that their vision was literal and unmistakable. In addition, they each verified the literalness of the event by stating that their physical ears heard a heavenly voice. Critics twist the historical record in their effort to eliminate the troublesome witnesses but their testimonies cannot be convincingly dismissed.

(Note: All emphasis in the following quotes has been added.)

David Whitmer—like the other witnesses—had been charged with being deluded into thinking he had seen an angel and the plates. Joseph Smith III remembered when David was such accused, and said:

"How well and distinctly I remember the manner in which Elder Whitmer arose and drew himself up to his full height—a little over six feet—and said, in solemn and impressive tones: 'No sir! I was not under any hallucination, nor was I deceived! I saw with these eyes, and I heard with these ears! I know whereof I speak!'."[51]

Martin Harris used the same qualifying statements to describe his experience in 1829:

"In introducing us, Mr. Godfrey said, 'Brother Harris, I have brought these young men to hear your statement as to whether or not you believe the Book of Mormon to be true.' His face was turned to the wall. He turned and faced us and said, 'Now I don't believe, but I know it to be true, for with these eyes I saw the angel and with these ears (pointing to them) I heard him say it was a true and correct record of an ancient people that dwelt upon this the American continent'."[52]

Oliver Cowdery was asked, “Was your testimony based on a dream, was it the imagination of your mind, was it an illusion”? He responded with the exact same qualifying statements as the other two Witnesses:

"My eyes saw, my ears heard, and my understanding was touched, and I know that whereof I testified is true. It was no dream, no vain imagination of the mind—it was real."[53]

Only 3% of people are capable of experiencing a visual hallucination, and only 9% of the population can hallucinate a voice speaking to them while under the influence of hypnosis

Research by Ernest Hilgard at Stanford found that only 3% of people are capable of experiencing a visual hallucination, and only 9% of the population can hallucinate a voice speaking to them while under the influence of hypnosis. These statistics just further refute psychological arguments against the validity of the witnesses to the Book of Mormon.[54]



Question: Are the Book of Mormon witnesses unreliable because many of them were related?

To imply that someone is unreliable simply because of who they are related to is a ad hominem attack

It is claimed that because many of the witnesses are related, this means they are not to be trusted.

Mark Twain made fun of this very issue:

And when I am far on the road to conviction, and eight men, be they grammatical or otherwise, come forward and tell me that they have seen the plates too; and not only seen those plates but "hefted" them, I am convinced. I could not feel more satisfied and at rest if the entire Whitmer family had testified. [55]

This is what is known as a "ad hominem" attack on the witnesses' character. The term "ad hominem" is defined, according to Merriam-Webster, as:

  1. appealing to feelings or prejudices rather than intellect.
  2. marked by or being an attack on an opponent's character rather than by an answer to the contentions made.

How, exactly, does being related to someone else who is viewing the same thing that you are make one less honest or reliable? This is simply an irrelevant distraction. When you are going to show something sacred to someone, you certainly don't show it to strangers but to those with whom you are familiar and who you can trust. As such, one would not expect anyone but close acquaintances and family to be so trusted. The witnesses, incidentally, had reputations for honesty.

Some have claimed that this rebuttal is a misapplication of the ad-hominem fallacy. It's easy to claim that an ad-hominem fallacy is misapplied by invoking the fallacy fallacy, which means that an argument can still be true even if it contains a logical fallacy. Thus, even if it's an ad hominem attack, it may still be true! But that is not the point of the original argument being made here. The original argument states that the witnesses are unreliable because they are related to each other and their love and bias for Joseph somehow weakens their efficacy. It is ad hominem to claim this and does not address the consistency of the witnesses, even when their feelings for Joseph turned sour at different points of their lives. It does not address the multiplicity of occasions when they went on record to testify, the occasions when they went our of their way to correct their testimony when misrepresented by the public press, the both tangible and revelatory nature of their experience, the witnesses other than the 11 that saw the plates and handled them, and so forth. The argument is bunk.

The witnesses would, of necessity, be those who were close to Joseph. Recall the fact that the witnesses eventually had disaffected members among them because of disagreements with Joseph Smith, yet they never denied their witness. This gives credence to their testimony over time.

Relationships among the Three and Eight Witnesses

Three of the witnesses were related to Joseph Smith:

  • Joseph Smith, Sr. [father]
  • Hyrum Smith [brother]
  • Samuel H. Smith [brother]

Five of the eleven witnesses were sons of Peter Whitmer, Sr., who had provided Joseph and Oliver a place to translate:

  • David Whitmer
  • Christian Whitmer
  • Jacob Whitmer
  • Peter Whitmer, Jr.
  • John Whitmer

Two of the witnesses married into the Whitmer family:

  • Oliver Cowdery would marry Elizabeth Ann Whitmer in 1832.[56]
  • Hiram Page married the oldest Whitmer daughter, Catherine, on 10 November 1825.[57]

The following video introduces all witnesses, both formal and informal, to the Book of Mormon, examines several of the hardest-hitting claims against them, and demonstrates the emergent strength of their composite testimonials.


Question: Does the fact that Oliver Cowdery and Joseph Smith distant cousins make Oliver an unreliable witness to the Book of Mormon?

Oliver was indeed a distant cousin of Joseph Smith, but they had never met before the Book of Mormon was translated

The accusation that Oliver being a distant cousin of Joseph Smith makes him an unreliable witness to the Book of Mormon is what is known as a "ad hominem" attack on the witnesses' character. The term "ad hominem" is defined, according to Merriam-Webster, as:

  1. appealing to feelings or prejudices rather than intellect.
  2. marked by or being an attack on an opponent's character rather than by an answer to the contentions made.

One can see that accusations that Oliver is an unreliable witness because he is related to Joseph Smith applies both of these definitions:

  • Oliver was indeed a distant cousin of Joseph Smith, but they had never met before the Book of Mormon was translated. Those who put forth this criticism attempt to prejudice the reader by implying that this relationship made Oliver unreliable.
  • The fact that they were distantly related has no bearing upon Oliver's reliability as a scribe or as a witness. How does this relationship make him an unreliable witness? What is the conflict of interest?

More to the point, if Oliver was covering up a fraud on the part of Joseph Smith when he acted as a scribe during the translation of the Book of Mormon simply because he was related to Joseph Smith, or if he was covering for Joseph when he acted as one of the Three Witnesses, then why didn't Oliver expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? This would have been the perfect opportunity to expose a fraud.

Some have claimed that this rebuttal is a misapplication of the ad-hominem fallacy. It's easy to claim that an ad-hominem fallacy is misapplied by invoking the fallacy fallacy, which means that an argument can still be true even if it contains a logical fallacy. Thus, even if it's an ad hominem attack, it may still be true! This is a common counterclaim to make when an interlocutor accuses you of ad hominem. Let's revert to the original argument being made. The original argument states that the witnesses are unreliable because they are related to each other and their love and bias for Joseph somehow weakens their efficacy. It is ad hominem to claim this and does not address the consistency of the witnesses, even when their feelings for Joseph turned sour at different points of their lives. It does not address the multiplicity of occasions when they went on record to testify, the occasions when they went our of their way to correct their testimony when misrepresented by the public press, the both tangible and revelatory nature of their experience, the witnesses other than the 11 that saw the plates and handled them, and so forth. The argument is bunk.


Question: Did Joseph Smith say that viewing the gold plates would result in death?

The only first-person account—that made by Joseph Smith himself—says that it was Joseph who would be destroyed if he showed the plates to any other person unless commanded to do so by the Lord

It is claimed that Joseph Smith said that the penalty for viewing the gold plates was death, and that this was just a way for Joseph to hide the fact that the plates really didn't exist. However, the only first-person account—that made by Joseph Smith himself—says that it was Joseph who would be destroyed if he showed the plates to any other person unless commanded to do so by the Lord. Many accounts attributed to Joseph in which he is supposed to have claimed that anyone else who viewed the plates would die originated with people who were hostile to Joseph and the Church. Significantly, Emma's statement makes no mention of the alleged penalty associated with the unauthorized viewing of the plates.

Primary source: Joseph Smith's own words

Joseph Smith-History 1:42 describes the conditions under which Joseph was to handle the plates:

Again, he told me, that when I got those plates of which he had spoken—for the time that they should be obtained was not yet fulfilled—I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. (emphasis added)

According to this, it was Joseph who risked destruction if he showed the plates to anyone unless explicitly commanded to do so by the Lord, not the person to whom he showed them.

Of course, we also have the testimony of the Three and Eight witnesses, who all viewed the plates without any threat of destruction.

The idea that God would "strike down" anyone who viewed the plates came from a hostile secondary source

Fawn Brodie claimed that Joseph told Martin Harris that God's wrath would strike him down if he examined the plates or looked at him while he was translating. This is supported by a second-hand source: Charles Anthon's statement regarding the visit of Martin Harris in Eber D. Howe's anti-Mormon book Mormonism Unvailed. Anthon stated:

I adverted once more to the roguery which had been in my opinion practised upon [Harris], and asked him what had become of the gold plates. He informed me that they were in a trunk with the large pair of spectacles. I advised him to go to a magistrate and have the trunk examined. He said the "curse of God" would come upon him should he do this. [58]

In the critical bookMormonism Unvailed, Peter Ingersoll and Sophia Lewis claimed that Joseph told them that anyone who viewed the plates would perish.

Peter Ingersoll was a hostile source. Here is what he claims that Joseph said to him:

...On my entering the house, I found the family at the table eating dinner. They were all anxious to know the contents of my frock. At that moment, I happened to think of what I had heard about a history found in Canada, called the golden Bible; so I very gravely told them it was the golden Bible. To my surprise, they were credulous enough to believe what I said. Accordingly I told them that I had received a commandment to let no one see it, for, says I, no man can see it with the naked eye and live. However, I offered to take out the book and show it to them, but they refuse to see it, and left the room." Now, said Jo, "I have got the damned fools fixed, and will carry out the fun." Notwithstanding, he told me he had no such book, and believed there never was any such book....(emphasis added)[59]

Here we have a statement alleged to have been made by Joseph Smith that "no man can see it with the naked eye and live." However, we also see that, according to Peter Ingersoll, Joseph came up with the entire idea of the "golden bible" on the spur of the moment as a way to have "fun." Then he claims that Joseph confided to him that the plates didn't actually exist at all. There are so many inconsistencies between this story and the statements of numerous other witnesses that one wonders if Peter Ingersoll was the one who was having some "fun" with his audience. Ingersoll can also be discredited on his claim that Joseph made the story up on the spot, because Joseph was telling various people about his Moroni visits well before recovering the plates (see for example various Knight family recollections).

Examining the testimony of Sophia Lewis we find:

SOPHIA LEWIS, certifies that she "heard a conversation between Joseph Smith, Jr., and the Rev. James B. Roach, in which Smith called Mr. R. a d-----d fool. Smith also said in the same conversation that he (Smith) was as good as Jesus Christ;" and that she "has frequently heard Smith use profane language. She states that she heard Smith say "the Book of Plates could not be opened under penalty of death by any other person but his (Smith's) first-born, which was to be a male." She says she "was present at the birth of this child, and that it was still-born and very much deformed."(emphasis added)[60]

Here we find that not only could the plates not be viewed by another person, but that the only person who could "open" them would be Joseph's first-born child. Sophia Lewis's testimony is suspicious however. Hezekiah M'Kune, Levi Lewis and Sophia Lewis went together to make their depositions before the justice. Their testimonies bear a remarkable similarity and contain the unique claim that Joseph claimed to be "as good as Jesus Christ." This claim is not related by any other individuals who knew the Prophet, suggesting that these three individuals planned and coordinated their story before giving their depositions. [61]

Joseph's wife Emma did not recall any specific threat of destruction associated with the unauthorized viewing of the plates

It is interesting to note that Emma Smith, admittedly much closer to her husband Joseph than the hostile sources previously quoted, never mentioned a penalty for viewing the plates. In fact, in an interview with her son Joseph Smith III in 1879, the following conversation was recorded:

[Joseph Smith III} Q: I should suppose that you would have uncovered the plates and examined them?

[Emma Smith Bidamon] A. I did not attempt to handle the plates, other than I have told you, nor uncover them to look at them. I was satisfied that it was the work of God, and therefore did not feel it to be necessary to do so.

Major Bidamon here suggested: Did Mr. Smith forbid your examining the plates?

[Emma] A. I do not think he did. I knew that he had them, and was not specially curious about them. I moved them from place to place on the table, as it was necessary in doing my work.

[JS III] Q. Mother, what is your belief about the authenticity, or origin, of the Book of Mormon?

[Emma] A. My belief is that the Book of Mormon is of divine authenticity - I have not the slightest doubt of it. I am satisfied that no man could have dictated the writing of the manuscripts unless he was inspired; for, when acting as his scribe, your father would dictate to me hour after hour; and when returning after meals, or after interruptions, he could at once begin where he had left off, without either seeing the manuscript or having any portion of it read to him. This was a usual thing for him to do. It would have been improbable that a learned man could do this; and, for one so ignorant and unlearned as he was, it was simply impossible.(emphasis added)[62]

Emma, therefore, did not recall any specific threat of destruction associated with the unauthorized viewing of the plates.


Question: Were the Book of Mormon witnesses not neutral because they were members of the Church and believers in Joseph's mission?

The witnesses did not believe they had seen plates because they believed in the restoration; they believed in the restoration because they had seen plates

It is claimed that because the witnesses are "interested"—i.e., they were members of the Church and believers in Joseph's mission—they are therefore not reliable, since they cannot be "neutral" or "disinterested."

  • The critics have the sequence reversed: the witnesses did not believe they had seen plates because they believed in the restoration; they believed in the restoration because they had seen plates. It would be a strange witness if realizing the Joseph had actual plates and divine aid to translate them did not compel them to become members of the restored gospel.
  • As Pratt points out above, the Book of Mormon is something about which one cannot be neutral or disinterested—if one is convinced that it is what it claims to be, then this requires action.
  • Given that many witnesses were subsequently disaffected from Joseph Smith and the Church (some permanently), and yet never denied their witness, this attack has been robbed of much of whatever force it previously had. The disaffected witnesses had many reasons to be "interested" in denouncing Joseph Smith and the faith he founded. Yet, they did not—this argues for the reality of their experience and the sincerity of their witness despite any beliefs they had when they first gave it.
  • Why didn't Martin expose the Book of Mormon as a scam after he lost his investment?
  • Why didn't Oliver Cowdery, David Whitmer and some of the eleven witnesses expose Joseph as a fraud after they left the Church?
  • If they all knew together that it was a hoax, why didn't any one of them say anything?

Parley P. Pratt replied to this assertion, which was frequently the main means of dismissing the witnesses in early anti-Mormon writing:

Mr. L. complains of all the witnesses to the Book of Mormon being interested witnesses; that is, they are all followers of, and believers in, that system. But, I enquire, who would be a disinterested witness? If all Christendom were to see the original document, and be convinced of its truth, they would all see the original document, and be convinced of its truth, they would all be as much interested in it as those who first witnessed it. The Lord never chose a disinterested witness of his resurrection or any other truth. Would Mr. L. have a witness who would say the thing is true to be sure, but does not concern me, I purpose never to obey it myself, but to go down to hell, for the sake of giving others a disinterested testimony of its truth? But after all, the first witnesses to the Book of Mormon were not members of this church when they gave their testimony; for there was no such church in existence until some time after their testimony had been published.[63]

To see citations to the critical sources for these claims, click here

Notes

  1. ↑ Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 40. ISBN 0877478465.; the following quotes on Oliver are also taken from Anderson.
  2. ↑ William Lang, History of Seneca County (Springfield, Ohio, 1880), 365.
  3. ↑ "Letter from General W. H. Gibson," Seneca Advertiser (Tiffin, Ohio) 12 April 1892.
  4. ↑ Jeremy Runnells "Debunking FAIR's Debunking (Debunking FairMormon) July 2014 Revision; The omnibus title of the document in question is "Document Containing the Correspondence, Orders, &C. in Relation to the Disturbances with the Mormons; And the Evidence Given Before the Hon. Austin A. King, Judge of the Fifth Judicial Circuit of the State of Missouri, at the Court-House in Richmond, in a Criminal Court of Inquiry, Begun November 12, 1838, on the Trial of Joseph Smith, Jr., and Others, for High Treason and Other Crimes Against the State" (Fayette, MO: Boon’s Lick Democrat, 1841), 103–7
  5. ↑ For a discussion of these documents, see Stanley B. Kimball, “Missouri Mormon Manuscripts: Sources in Selected Societies,” BYU Studies 14, no. 4 (Summer 1974): 458–87.
  6. ↑ Cowdery articulated this general concern to Warren and Lyman by letter wherein he cited a March 10, 1838, letter to Thomas Marsh from David Whitmer, W. W. Phelps, and John Whitmer noting, “It is contrary to the principles of the revelations of Jesus Christ & his Gospel and the laws of the land, to try a person by an offence by an illegal tribunal, or by men prejudiced against him, or by authority that has given an opinion or decision beforehand or in his absence” (Oliver Cowdery to Warren and Lyman Cowdery, March 10, 1838, Huntington Library).
  7. ↑ Both contemporary and historical commentators suggest that the term “vexatious lawsuits” as used here and other places meant mean-spirited or malicious lawsuits brought without probable cause. However, cases where less than five dollars was at issue were also referred to as vexatious suits and several states had even limited the ability to bring forward such cases or otherwise limit the action. For example, in Ohio cases that were brought to recover five dollars or less, the plaintiff could not recover costs (Revised Statutes of the State of Ohio, ch. 86, sec. 78 [1841]). It appears that it is within this context that the reference to vexatious lawsuits is being made. This is further supported from the testimony proffered during the hearing in which the complaints are against Cowdery wanting to do “collection” work. This kind of legal work, while certainly not vexatious in terms of it being malicious and without probable cause (the debt would actually be claimed to be owed), but rather for a small amount—something less than five dollars.
  8. ↑ Cowdery’s excommunication hearing was held on April 12, 1838, presided over by Bishop Edward Partridge. As indicated, Cowdery did not attend the hearing but provided a letter of explanation. The letter was read at the hearing wherein he denied many of the allegations, noting that he “wished that those charges might have been deferred until after my interview with President Joseph Smith” (Oliver Cowdery to Edward Partridge, April 12, 1838, as cited in Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830–1844 [Salt Lake City: Deseret Book, 1983], 164). Testimony was heard from several persons including John Corrill, John Anderson, Dimick B. Huntington, George Hinckle, George Harris, and David W. Patten. Much of the testimony centered on Cowdery’s practice of law. Testimony included charges that he “had been influential in causing lawsuits in this place, as a number more lawsuits have taken place since he came here than before,” that he “went on to urge lawsuits as even to issue a writ on the Sabbath day also, that he heard him say that he intended to form a partnership with Donaphon who is a man of the world,” and that he “wanted to become a secret partner in the store” so he could act as an attorney and collect debts (Cannon and Cook, Far West Record, 166–67). At the conclusion of the hearing, three of the nine charges were rejected or withdrawn. All the others were sustained, including the charges related to his legal activities, justifying his excommunication (Cannon and Cook, Far West Record, 169).
  9. ↑ Cannon and Cook, Far West Record, 165–66. Cowdery started the letter noting that “his understanding on those points [the charges] which are grounds of difference opinions on some Church regulations” (Cannon and Cook, Far West Record, 164). His feelings at the time were more openly expressed to his brother, Warren and Lyman in a letter dated February 4, 1838, where he commented about the upcoming council: “My soul is sick of such scrambling for power and self aggrandizement by a pack of fellows more ignorant than Balaam’s ass. I came to this country to enjoy peace, if I cannot, I shall go where I can” (Oliver Cowdery to Warren and Lyman Cowdery, February 4, 1838, Huntington Library).
  10. ↑ Jeffrey N. Walker, “Oliver Cowdery’s Legal Practice in Tiffin, Ohio,” in Days Never to Be Forgotten: Oliver Cowdery, ed. Alexander L. Baugh (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 295–326. off-site
  11. ↑ Cowdery to Brigham and the Twelve, 25 December 1843; emphasis in original.
  12. ↑ "Them" referred to the addressees of his response, namely Elders Brigham Young, Heber C. Kimball, Parley P. Pratt, William Smith, Orson Pratt, Willard Richards, Wilford Woodruff, John Taylor, and George A. Smith. During his troubles in Far West, 1837–38, Oliver Cowdery was not oppressed by any of these men.
  13. ↑ Actually a letter (ca. 18 June 1838) addressed to the leading dissenters (i.e., Oliver Cowdery, John and David Whitmer, W. W. Phelps, and Lyman E. Johnson). This document warned Cowdery and others to depart Far West with their families within 72 hours or "a more fatal calamity shall befall you." A copy of the letter was published as evidence in Document Containing the Correspondence, Orders, &c., 103–06. Sidney Rigdon is suspected as the letter’s author. For balanced context to this incident, see Alexander L. Baugh, "Dissenters, Danites, and the Resurgence of Militant Mormonism," chapter four of "A Call to Arms: The 1838 Mormon Defense of Northern Missouri" (Ph.D. diss., Brigham Young University, 1996), 68–101.
  14. ↑ Scott Faulring, "The Return of Oliver Cowdery" Religious Studies Center off-site (accessed 6 December 2018)
  15. ↑ Joseph Smith "The Prophet's Letter to the Church" 16 December 1838 in History of the Church Vol 3: Ch 15: P 226 (ed.) Brigham H. Roberts off-site
  16. ↑ Ibid, 230-31
  17. ↑ Ibid, 231
  18. ↑ Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 96–98. ISBN 0877478465.
  19. ↑ “Several families . . .,” Wayne Sentinel (Palmyra, New York) (27 May 1831). off-site
  20. ↑ Pomeroy Tucker, Palmyra Courier (24 May 1872); cited by Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 104. ISBN 0877478465.
  21. ↑ Tanner and Tanner, "Roper Attacks Mormonism: Shadow or Reality?" 14.
  22. ↑ Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 167–170. ISBN 0877478465.
  23. ↑ Matthew Roper, "Comments on the Book of Mormon Witnesses: A Response to Jerald and Sandra Tanner," Journal of Book of Mormon Studies 2/2 (1993): 164–193. wiki; citing Letter of George A. Smith to Josiah Fleming, 30 March 1838, Kirtland, Ohio.
  24. ↑ Joseph Smith "The Prophet's Letter to the Church" 16 December 1838 in History of the Church Vol 3: Ch 15: P 226 (ed.) Brigham H. Roberts off-site
  25. ↑ Ibid, 230-31
  26. ↑ Ibid, 231
  27. ↑ Jeremy Runnells, Debunking FairMormon under "Witnesses"
  28. ↑ Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 74. ISBN 0877478465.
  29. ↑ Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 74. ISBN 0877478465.
  30. ↑ David Whitmer, interview with Chicago Times (August 1875); cited in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 5:23.
  31. ↑ David Whitmer, Proclamation, 19 March 1881; cited in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 5:69.
  32. ↑ David Whitmer, Interview with Chicago Tribune, 23 January 1888, printed in "An Old Mormon's Closing Hours," Chicago Tribune (24 January 1888); cited in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 5:209.
  33. ↑ David Whitmer, Interview, "The Last Witness Dead! David Whitmer, the aged Patria[r]ch, Gone to His Rest. His Parting Injunction to His Family and Friends. He Departs in Peace," Richmond (MO) Democrat (26 January 1888); cited in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 5:211.
  34. ↑ Jeremy Runnells "Debunking FAIR's Debunking (Debunking FairMormon) July 2014 Revision; The omnibus title of the document in question is "Document Containing the Correspondence, Orders, &C. in Relation to the Disturbances with the Mormons; And the Evidence Given Before the Hon. Austin A. King, Judge of the Fifth Judicial Circuit of the State of Missouri, at the Court-House in Richmond, in a Criminal Court of Inquiry, Begun November 12, 1838, on the Trial of Joseph Smith, Jr., and Others, for High Treason and Other Crimes Against the State" (Fayette, MO: Boon’s Lick Democrat, 1841), 103–7
  35. ↑ For a discussion of these documents, see Stanley B. Kimball, “Missouri Mormon Manuscripts: Sources in Selected Societies,” BYU Studies 14, no. 4 (Summer 1974): 458–87.
  36. ↑ Joseph Smith "The Prophet's Letter to the Church" 16 December 1838 in History of the Church Vol 3: Ch 15: P 226 (ed.) Brigham H. Roberts off-site
  37. ↑ Ibid, 230-31
  38. ↑ Ibid, 231
  39. ↑ Joseph Smith, "The Prophet's Letter to the Church" 16 December 1838. Brigham H. Roberts ed., History of the Church, 3:15:228 off-site
  40. ↑ Ibid. 3:3:31-2
  41. ↑ Jeremy Runnells, Debunking FairMormon under "Witnesses"
  42. ↑ Jeremy Runnells, "Letter to a CES Director" (original draft posted on the critical website "FutureMissionary.com") (2013)
  43. ↑ See Theodore Besterman, Crystal-gazing: a study in the history, distribution, theory and practice of scrying (London: W. Rider & son, 1924), 123. As he writes: “What is perhaps the most interesting of these miscellaneous phenomena can be best described as collective scrying, coming under the general head of simultaneous hallucination. In such a case two or more persons simultaneously see approximately the same vision in the speculum. The qualification is necessary, for in none of the best attested and detailed instances of such visions did the scryers see precisely the same vision. This forms the most puzzling of the various aspects of this puzzling matter.” The closest that someone has gotten to documenting such a case was Grant H. Palmer, Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002), 194. Palmer writes: "Alan Taylor, director of the Institute of Early American History and Culture, has observed that treasure-seeking groups of that era often encountered spectral apparitions and sinking treasure chests. With expectations high, a suggestion from one participant would trigger a group vision, according to his research. Taylor found that years later some of these groups, still believing their experiences were real, would not deny then and never had." Palmer is citing Alan Taylor, "The Early Republic's Supernatural Economy: Treasure Seeking in the American Northeast, 1780-1830," American Quarterly 38 (Spring 1986): 13-14. There are two issues here. First, the insinuation that the power of suggestion could explain a group vision like that of the witnesses. It's perhaps possible; but look at the elaborate circumstances Taylor describes that produce that right atmosphere: "These supernatural encounters were very "real" to those who experienced them. Childhood exposure to treasure tales and their careful performance of elaborate ceremonies at the digging site created a nervous expectation to see the extraordinary. Long hours of strenuous, nighttime digging by flickering lanterns in dark, remote, and cold locales engendered exhaustion. Adherence to strict procedures, especially the rule of silence, produced sustained tension. Finally, seekers tended to bring along a generous supply of alcohol and drank freely to fortify their nerves and warm their bodies. These circumstances developed their anxiously expectant frame of mind to the point that one participant's suggestion, or any unexpected sight or sound, could trigger a group hallucination. Subsequent, repeated narration to others rapidly confirmed, refined, and elaborated the experience." There is no evidence that the witnesses experience was anything like this. It was the middle of the day, in the summer and thus experienced no dark, cold exhaustion. There is no elaborate or strict procedures described for the witnesses experience other then their praying for the experience to occur. The instructions for the witnesses in the contemporary revelations (D&C 5, 17) are also not nearly so elaborate or convoluted. Basic instructions are given in them such as to humble oneself before the Lord and testify to what you see. Absent are injunctions to remain silent to produce suspense or anything else described by Taylor. The second key issue is the assertion by Palmer that “years later some of these groups, still believing their experiences were real, would not deny then and never had.” The evidence cited for this assertion is a 1867 chronicler’s assertion that a Mr. Savage stood by his conviction of his experiences (what exactly those are is not made clear in the article) “as long as he lived,” and could not be “ridiculed out of it.” Note, of course, that Mr. Savage is an individual, not a group. So a single person never denied his experiences (whatever they were) his entire life. The other evidence is from Martin Harris’s Tiffany’s interview. While this is Martin talking about it years later, the conversations he was reporting with money diggers were contemporary with their digging activities. We have no idea if any of the people Martin spoke to “never denied” their experiences, because there is zero follow-up with them in the historical record. These people, like Taylor describes, would have been under elaborate and stressful psychological conditions in order to produce these visions. With the witnesses to the Book of Mormon plates, we have documented testimony of their experience that we can easily examine, held up in that documentary record over a long, long period of time, and we have no evidence that they were placed in unideal psychological circumstances prior to their vision. Palmer then states in a citation: ""For a detailed description of a company of seven men who never denied that they viewed a guardian and his "glittering" metal treasure, see Daniel P. [Judge] Thompson , May Martin: Or the Money Diggers. A Green Mountain Tale (London: J. Clements Lytle, 1841, 19-22." This assertion is patently absurd by Palmer, since May Martin is a fictional novel.
  44. ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 251. (Affidavits examined)
  45. ↑ Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 41.
  46. ↑ John A. Clark, Episcopal Recorder 18 (1840):94.
  47. ↑ Tucker, Mormonism, 52.
  48. ↑ Testimony of Martin Harris, dictated to Edward Stevenson, Sept. 4, 1870, Stevenson microfilm collection, after journal, vol. 32. Researchers are greatly indebted to descendant Joseph Grant Stevenson for locating and publishing this document in the Stevenson Family History (Provo, Utah: Stevenson Publishing Co., 1955), 1:163-64. Appreciation also goes to Max Parkin for reminding me of the item, no. 1043 in Davis Bitton, Guide to Mormon Diaries and Autobiographies (Provo, Utah: Brigham Young University Press, 1977), p. 146. My text follows my rereading of the microfilm. Martin's view of being baptized right after the first two elders probably refers to events of April 6, 1830.
  49. ↑ Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 169-170. ISBN 0877478465.
  50. ↑ Jeremy Runnells, "Letter to a CES Director" (original version posted on the critical website "FutureMissionary.com") (2013)
  51. ↑ Joseph Smith III visited David Whitmer in 1884, along with a committee from the Reorganized Church of Jesus Christ of Latter Day Saints and several onlookers. According to Joseph III's memoirs, one of the non-believers there was a military officer, who suggested the possibility that Whitmer "had been mistaken and had simply been moved upon by some mental disturbance or hallucination, which had deceived him into thinking he saw" the angel and the plates. Joseph III's recollection of Whitmer's response is quoted above. See Memoirs of Joseph Smith III, cited in Mary Audentia Smith Anderson, Joseph Smith III and the Restoration (Independence, MO: 1952), pp. 311-12. Cited in Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 88. ISBN 0877478465.
  52. ↑ Alma L. Jensen, attested statement, Dayton, Ohio, 1 June 1936, L. Tom Perry Special Collections Library, Brigham Young University, Provo, Utah.
  53. ↑ Jacob F. Gates, "Testimony of Jacob Gates," Improvement Era no. 15 (March 1912), 418–419.
  54. ↑ Hilgard, Ernest R. (1965). Hypnotic Susceptibility. New York: Harcourt, Brace & World, Inc.; Stanford Profile Scale of Hypnotic Susceptibility. Palo Alto, CA: Consulting Psychologists Press.
  55. ↑ Mark Twain, Roughing It, pages 107-115
  56. ↑ Richard Lloyd Anderson, "Oliver Cowdery," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 3:338.
  57. ↑ Susan Easton Black, Who’s Who in the Doctrine and Covenants (Salt Lake: Deseret Book, 1997), 208.
  58. ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 272. (Affidavits examined)
  59. ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 235-236. (Affidavits examined)
  60. ↑ Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 269. (Affidavits examined)
  61. ↑ Hugh W. Nibley, Tinkling Cymbals and Sounding Brass: The Art of Telling Tales About Joseph Smith and Brigham Young (Vol. 11 of the Collected Works of Hugh Nibley), edited by David J. Whittaker, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1991), 128. ISBN 0875795161. GL direct link
  62. ↑ "Interview with Joseph Smith III", in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:542.
  63. ↑ Parley P. Pratt, A Reply to...“Complete Failure,”...and...“Mormonism Exposed,” (Manchester: W. R. Thomas, 1840), 1-9. off-site Full title
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