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Joseph Smith and folk magic or the occult
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Joseph Smith and folk magic or the occult
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Did Joseph Smith and his contemporaries believe in supernatural entities with real power?
Every Christian, Jew, or Muslim who believes in God, angels, and divine power believes in supernatural entities with real power
So, did Joseph Smith and his contemporaries believe in supernatural entities with real power? Yes—and so does every Christian, Jew, or Muslim who believes in God, angels, and divine power to reveal, heal, etc. However, to label these beliefs as "magic" is to beg the question—to argue that Joseph believed in and sought help from powers besides God. Nobody disputes that Joseph and his family believed in the Bible, which condemns divination and witchcraft:
There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch. Deuteronomy 18:10
Joseph and his family viewed folk magic and the use of seer stones as not falling under Biblical condemnation
Therefore, Joseph and his family viewed folk magic and the use of seer stones as not falling under this Biblical condemnation. It is clear that Joseph and his contemporaries believed that one could gain knowledge from such activities as dowsing (using a rod to find water, ore, or buried treasure) and the use of the seer stones. This does not mean, however, that Joseph understood such activities to be a form of magic.
In Joseph's day, the power of (for example) dowsing was seen as a manifestation of "how the world worked." An article published in 1825 described how the downward bob of a divining rode "closely resembles the dip of the magnetic needle, when traversing a bed or ore."[1] A journal of science reported the idea that "the rod is influenced by ores."[2]
An early British dowser denounced the idea that dowsing for ore was based on magic. "it [the rod] guided mee to the Orifice of a lead mine. [The rod is] of kin to the Load-stone [magnet], drawing Iron to it by a secret vertue, inbred by nature, and not by any conjuration as some have fondly imagined."[3]
Using a divining rod was seen in these examples as a manifestation of natural law, and requiring the grace of God to operate
Thus, divining was seen in these examples as a manifestation of natural law. Just as one might use a compass or lode-stone to find true north, without understanding the principles or mathematics of magnetism which underlay it, so one could use dowsing as a tool, without understanding the principles by which it operated.
It is further clear that those who used divinization by rods, for example, believed that the rod's natural ability also required the grace of God to operate. Hence, practitioners would consecrate their rods, and pray to God to bless their efforts.[4] Of such matters, Oliver Cowdery was told in an early revelation, "without faith you can do nothing."[5] Like any natural ability, Joseph believed that the gift and tools of seership (in the broader sense) could be misused. As he told Brigham Young, "most...who do find [a seer stone] make an evil use of it."[6] And, Emma Smith's hostile brother Alvah would later remember that Joseph told him "that his gift in seeing with a [seer] stone and hat, was a gift from God."[7]
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Revelations in Context on history.lds.org: "Cowdery was among those who believed in and used a divining rod"
Revelations in Context on history.lds.org:
Oliver Cowdery lived in a culture steeped in biblical ideas, language and practices. The revelation’s reference to Moses likely resonated with him. The Old Testament account of Moses and his brother Aaron recounted several instances of using rods to manifest God’s will (see Ex. 7:9-12; Num. 17:8). Many Christians in Joseph Smith and Oliver Cowdery's day similarly believed in divining rods as an instrument for revelation. Cowdery was among those who believed in and used a divining rod.[8]
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Stephen Robinson: "In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place"
Of the matter of the Jupiter talisman that is alleged to have been among Joseph Smith's possessions at the time of his death, Stephen Robinson wrote:
In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place. If the coin were Joseph's, that fact alone would tell us nothing about what it meant to him. But in fact there is insufficient evidence to prove that the artifact ever belonged to the Prophet. The coin was completely unknown until 1930 when an aging Charles Bidamon sold it to Wilford Wood. The only evidence that it was Joseph's is an affidavit of Bidamon, who stood to gain financially by so representing it. Quinn [and any other critic who embraces this theory] uncritically accepts Bidamon's affidavit as solid proof that the coin was Joseph's. Yet the coin was not mentioned in the 1844 list of Joseph's possessions returned to Emma. Quinn negotiates this difficulty by suggesting the coin must have been worn around Joseph's neck under his shirt. But in so doing Quinn impeaches his only witness for the coin's authenticity, for Bidamon's affidavit, the only evidence linking the coin to Joseph, specifically and solemnly swears that the coin was in Joseph's pocket at Carthage. The real empirical evidence here is just too weak to prove that the coin was really Joseph's, let alone to extrapolate a conclusion from mere possession of the artifact that Joseph must have believed in and practiced magic. The recent Hofmann affair should have taught us that an affidavit from the seller, especially a 1930 affidavit to third hand information contradicted by the 1844 evidence, just isn't enough 'proof' to hang your hat on.[9]
Joseph Smith and folk magic or the occult
Jump to details:
- Question: What is the distinction between belief in "folk magic" and a religious belief in the supernatural?
- Question: Were Joseph Smith's spiritual experiences originally products of magic and the occult?
- Question: What were the attitudes of Joseph Smith and his contemporaries toward "magic"?
- Question: How did Joseph Smith use his seer stones as a youth?
- Question: Was a "vagabond fortune-teller" named Walters Joseph Smith's "mentor"?
- Question: Does Lucy Mack Smith's mention of the "faculty of Abrac" and "magic circles" evidence that "magick" played a strong role in the Smith family's early life?
- Question: Did Joseph Smith, Sr. practice "divination"?
- Question: Did early members of the "Mormon" Church believe in witchcraft?
- Question: Was the fact that the recovery of the Book of Mormon plates occurred on the autumnal equinox somehow significant?
- Question: Did Joseph Smith derive his religious ideas in part from a mysticism called Kabbalah?
- Question: Did Joseph Smith have a Jupiter talisman on his person at the time of his death?
- Question: What is the source of the story about Joseph Smith possessing a Jupiter talisman?
- Stephen Robinson: "In the case of the Jupiter coin, this same extrapolation error is compounded with a very uncritical acceptance of the artifact in the first place"
- Question: Could the list of items on Joseph's person at the time of his death have been incomplete?
- Question: What is the probability that Joseph Smith possessed items related to "magic"?
- Question: Was a "magic dagger" once owned by Hyrum Smith?
- Question: Does the Book of Mormon’s reference to “slippery treasures” stem from Joseph Smith’s involvement in money digging and the occult?
- Question: Did Joseph Smith's family own "magic parchments" which suggest their involvement in the "occult"?
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Question: Did Joseph Smith's family own "magic parchments" which suggest their involvement in the "occult"?
There is no evidence that Joseph knew of, possessed, or used magical parchments
It is claimed that the Smith family owned "magic parchments," suggesting their involvement in the "occult." However, there is no evidence that Joseph knew of, possessed, or used magical parchments. All we know is that some parchments were eventually "heirlooms" of the Hyrum Smith family, but their provenance is not clear.
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Notes
- ↑ "The Divining Rod," The Worchester Magazine and Historical Journal (October 1825): 29; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 66. Buy online
- ↑ "The Divining Rod," The American Journal of Science and Arts (October 1826): 204; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 65–66.
- ↑ Gabriel Platts, A Discovery of Subterraneal Treasure (London: 1639), 11–13, emphasis added; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 66. Buy online
- ↑ See discussion in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 140, 182–192.
- ↑ A Book of Commandments for the Government of the Church of Christ, Organized according to law, on the 6th of April, 1830 (Zion [Independence, Missouri]: W.W. Phelps and Co., 1833) 7:4.
- ↑ Joseph Smith, cited by Brigham Young, "History of Brigham Young," Millennial Star (20 February 1864), 118–119.; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 184. Buy online
- ↑ "Mormonism," The Susquehanna Register, and Northern Pennsylvanian (Montrose, Pennsylvania) (1 May 1834): 1, column 4; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 184. Buy online
- ↑ Jeffrey G. Cannon, "Oliver Cowdery's Gift," Revelations in Context on history.lds.org
- ↑ Stephen E. Robinson, "Review of Early Mormonism and the Magic World View, by D. Michael Quinn," Brigham Young University Studies 27 no. 4 (1987), 94–95.