O Livro de Mórmon/Testemunhas/Martin Harris tinha cinco religiões antes do Mormonismo


Martin Harris's association with religions prior to Mormonism



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."[1] Palmyra sources do not yet prove that Martin was a Quaker, though his wife probably was.[2] 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."[3] 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."[4]

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.[5]

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.[6]

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


  1. Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 251. (Affidavits examined)
  2. Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), {{{start}}}.
  3. John A. Clark, Episcopal Recorder 18 (1840):94.
  4. Tucker, Mormonism, 52.
  5. 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.
  6. Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 169-170. ISBN 0877478465.