Criticism of Mormonism/Books/No Man Knows My History: The Life of Joseph Smith/Chapter 19

FAIR Answers—back to home page

Response to claims made in "Chapter 19: Mysteries of the Kingdom"

Claims made in "Chapter 18: Nauvoo"

A FAIR Analysis of: No Man Knows My History: The Life of Joseph Smith, a work by author: Fawn Brodie

Claims made in "Chapter 20: In the Quiver of the Almighty"

Claim Evaluation

No Man Knows My History

Response to claims made in No Man Knows My History, "Chapter 19: Mysteries of the Kingdom"

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• Response to claim: 275 - Joseph's "dream images came easily to him and with such intense color and luxuriant detail"
• Response to claim: 275 - Everything in Joseph's past was reinterpreted to "enhance the glory of the present"
• Response to claim: 276 - The Book of Mormon was a "secret source of worry" to Joseph
• Response to claim: 276 - Joseph said regarding the Book of Mormon manuscript that he had "had trouble enough with this thing"
• Response to claim: 276 - Joseph Smith claimed that the word "Mormon" meant "more good"
• Response to claim: 279 - Much of the endowment ritual was borrowed from the Freemasons

Response to claim: 275 - Joseph's "dream images came easily to him and with such intense color and luxuriant detail"

The author(s) of No Man Knows My History make(s) the following claim:

When recounting his history, Joseph's "dream images came easily to him and with such intense color and luxuriant detail that the matter of accuracy or chronology was of no importance."

Author's sources:

1. Author's conjecture.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is the author's imaginative attempt to deduce Joseph Smith's thoughts and dreams.

Question: Is it possible to deduce Joseph Smith's thoughts and dreams years after his death?

Some critics of the Church attempt to discern Joseph Smith's motivations, thoughts and dreams, in order to explain the rise of the Church

Secular critics face a tough challenge when attempting to explain the foundational stories of Church—the primary sources from Joseph Smith and his associates do not provide them with any useful information. The only explanation left to them is that Joseph must have been lying about everything that he said. Authors then resort to fabricating Joseph's thoughts and dreams, and deducing his motivations based upon his surroundings. As one reviewer of Vogel's work puts it, "if no evidence can be gathered to demonstrate that a historical actor thought what you attribute to him or her, no conjecture can be beyond the realm of hypothetical possibility—just make things up, if you need to." This technique allows secular critics to quite literally create any explanation that they wish to account for Joseph's ability to restore the Church.

Creating a "psychobiography" by putting thoughts into Joseph's head

Secular critics, as a result of their inability to accept what they call "paranormal experiences," must come up with explanations for why Joseph Smith was able to create and grow the Church. Since many of the primary documents from Joseph and his associates accept evidence of spiritual experiences and angelic visitations as normal, secular critics look at Joseph's surrounding environment in order to deduce his thoughts and dreams, thus creating a "psychobiography" of the Prophet. A well-known critical work in which this technique is heavily employed is Fawn Brodie's No Man Knows My History. Consider the following:

But the need for deference was strong within [Joseph]. Talented far beyond his brothers or friends, he was impatient with their modest hopes and humdrum fancies. Nimble-witted, ambitious, and gifted with a boundless imagination, he dreamed of escape into an illustrious and affluent future. For Joseph was not meant to be a plodding farmer, tied to the earth by habit or by love for the recurrent miracle of harvest. He detested the plow as only a farmer's son can, and looked with despair on the fearful mortage ^{[check spelling]} that clouded their future.

Brodie's prose is very readable, and would be well suited to a fictional novel. Unfortunately, nothing in the paragraph quoted above is referenced to any sort of a source. According to Dr. Charles L. Cohen, professor of history and religious studies, and director of the Lubar Institute for the Study of the Abrahamic Religions at the University of Wisconsin-Madison:

This habit of insinuating herself into historical actors' minds constitutes the second part of Brodie's method. "For weeks" after learning that Martin Harris had lost the 116-page translation of the golden plates, she stated, "Joseph writhed in self-reproach for his folly." Lucy Smith described her son's distraught reaction when Harris told him the bad news, but, though one can well imagine Joseph agonizing over what to do, there is insufficient evidence to say in an unqualified declarative sentence what he actually did.

The speculation of one author becomes a later author's "fact"

Since Brodie's work is heavily referenced by critics, Brodie's opinions eventually become considered to be "fact" by those who wish to tear down the Church. Brodie's pronouncements regarding Joseph's motives are then passed along to the next anti-Mormon writer. Consider how the following claim evolves from speculation to "documented endnote," when Brodie states:

The awesome vision he described in later years was probably the elaboration of some half-remembered dream stimulated by the early revival excitement and reinforced by the rich folklore of visions circulating in his neighborhood. Or it may have been sheer invention, created some time after 1830 when the need arose for a magnificent tradition to cancel out the stories of his fortune-telling and money-digging. Dream images came easily to this youth, whose imagination was as untrammeled as the whole West (emphasis added).

Now observe how author Richard Abanes treats this quote in his book Becoming Gods (retitled Inside Today's Mormonism):

Such a theory boldly challenges LDS apostle James Faust's contention that critics of the First Vision "find it difficult to explain away." His assertion is further weakened by yet another theory of Brodie's, which posits that Smith's story might have been "created some time after 1830 when the need arose for a magnificent tradition to cancel out the stories of his fortune-telling and money-digging" (emphasis added).

Here we have an unsupported theory by Brodie being confirmed by another author to "further weaken" LDS claims about the First Vision. Brodie's speculation of "was probably" and "it may have been" now becomes a cited endnote in Abanes' work. The speculation of one author has become the documented fact for the next author down the line.

Deducing Joseph's thoughts from his environment

Another author who takes great liberties in deducing Joseph's thoughts and dreams is Dan Vogel. Vogel's book Joseph Smith: The Making of a Prophet liberally assigns motives to the Prophet which cannot be backed up with any primary source. Instead, the author must interpret the meaning behind second- and third-hand sources that agree with his point-of-view.

Frankly admitting his "inclination . . . to interpret any claim of the paranormal . . . as delusion or fraud" (p. xii), Vogel refuses to accept Joseph's and his supporters' autobiographical statements—most of which grant, either explicitly or implicitly, such "paranormal" phenomena as angels, revelation, visions, and prophecy—at face value. Vogel's Joseph opens his mouth only to lie and deceive; and whatever he might be experiencing, or trying to do, or thinking about, one can rest assured that it's not what any record generated by him or his sympathizers would have us believe.

When an author disregards the primary sources—the statements made by Joseph Smith himself—it becomes possible to create any story, motivation, thought or dream which suits the author's purpose. Responding to Vogel's description of Joseph's prayers and thoughts on September 21, 1823 leading up to the visit of Moroni, BYU professors Andrew and Dawson Hedges note:

What more could a student of early Mormon history possibly want? Here, in a crisp three pages, is a detailed account of what Joseph Smith was thinking about, praying about, and hesitating about over 180 years ago during one of the most significant 24-hour periods in church history. And not just what he was thinking about, in general terms, but how and when, within this 24-hour period, his thoughts evolve! And Vogel gives us all this without a single source to guide his pen—indeed, in direct contravention of what the sources say! One might chalk up this ability to navigate so confidently and so deftly through Joseph's mind to some type of clairvoyance on Vogel's part—"clairvogelance," we could call it—were it not that he himself protests so loudly against anything smacking of the "paranormal."

Again, as with Brodie, and freed from the constraint of having to use actual sources, the author can attribute any thought or motivation to the Prophet that they wish in order to explain the unexplainable.

Response to claim: 275 - Everything in Joseph's past was reinterpreted to "enhance the glory of the present"

The author(s) of No Man Knows My History make(s) the following claim:

Everything in Joseph's past was reinterpreted to "enhance the glory of the present."

Author's sources:

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is simply the author's conjecture.

Response to claim: 276 - The Book of Mormon was a "secret source of worry" to Joseph

The author(s) of No Man Knows My History make(s) the following claim:

The Book of Mormon was a "secret source of worry" to Joseph, and in response he published extracts from View of the Hebrews, Wonders of Nature, and other books that supported the Book of Mormon's story.

Author's sources:

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is simply the author's conjecture regarding why Joseph published extracts from books that she believes he plagiarized.

Response to claim: 276 - Joseph said regarding the Book of Mormon manuscript that he had "had trouble enough with this thing"

The author(s) of No Man Knows My History make(s) the following claim:

Joseph said regarding the Book of Mormon manuscript that he had "had trouble enough with this thing."

Author's sources:

1. The Return 2:315 (Aug. 1890)

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This quote is only available from a hostile source, and there is no other record of Joseph making this remark. This quote is only known from the hostile Ebenezer Robinson's account of Joseph placing the printer's manuscript of the Book of Mormon in the cornerstone of the Nauvoo house. There is no contemporary record of Joseph making this remark. If he did so, it could be seen in a variety of ways—including a rather rueful, somewhat humorous acknowledgment that the Book of Mormon had brought persecution upon him.

Even if true, it is not clear what the author hopes to prove. Joseph clearly did not abandon the Book of Mormon, or regret its production. On the evening before his death, the prophet bore testimony of its truth to his guards (History of the Church, 6:600. Volume 6 link).

Response to claim: 276 - Joseph Smith claimed that the word "Mormon" meant "more good"

The author(s) of No Man Knows My History make(s) the following claim:

Joseph Smith claimed that the word "Mormon" meant "more good."

Author's sources:

1. Times and Seasons 4:194 (May 15, 1843)

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

This is correct. Joseph said this. Joseph Smith said,

I may safely say that the word Mormon stands independent of the learning and wisdom of this generation.-Before I give a definition, however, to the word, let me say that the Savior says according to the gospel of John, I" am the good shepherd;" and it will not be beyond the common use of terms, to say that good is among the most important in use, and though known by various names in different languages, still its meaning is the same, and is ever in opposition to bad. We say from the Saxon, good; the Dane, god,; the Goth, goda; the German, gut; the Dutch, goed; the Latin, bonus; the Greek, kalos; the Hebrew, tob; and the Egyptian, mon. Hence, with the addition of more, of the contraction, mor, we have the word Mormon; which means, literally, more good.

Response to claim: 279 - Much of the endowment ritual was borrowed from the Freemasons

The author(s) of No Man Knows My History make(s) the following claim:

Much of the endowment ritual was borrowed from the Freemasons.

Author's sources:

1. Author's conjecture.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is an assumption on the part of the author.

Question: When did Joseph Smith demonstrate knowledge of the elements of the endowment ritual?

Joseph Smith knew of Nauvoo-era endowment theology early on in his prophetic career

Critics have noted that Joseph's initiation into Freemasonry (15–16 March 1842) predates his introduction of the full temple endowment among the Saints (4 May 1842). They thus claim that Masonry was a necessary element for Joseph's self-generated "revelation" of the Nauvoo-era temple ceremonies.

Joseph demonstrated knowledge of temple theology very early on in his prophetic career. Matthew Brown offered this timeline for consideration:

• 16 February 1832 (D&C 76:50-70): Joseph Smith learned by vision about being sealed by the Holy Spirit of Promise, Kings and Priests, the Church of the Firstborn, and godhood.
• 22 September 1832 (D&C 84:18-26, 31-34): Joseph Smith learned by revelation that Moses knew of Melchizedek Priesthood ordinances that would enable one to enter into the Lord's presence.
• 2 February-2 July 1833 (JST Isaiah 34:16): Joseph Smith learned that none of those whose names are written in the book of the Lord "shall want [i.e., lack] their mate," suggesting the permanent sealing together of husband and wife. [46]
• 5 July 1835 (HC, 2:235-36): The Church acquired several ancient Egyptian papyrus scrolls that contained, among other things, the writings of Abraham and Joseph. It has been demonstrated that some of the material on these scrolls is related to Egyptian temple ceremonies (compare Abraham 1:26; see explanations to Facsimile 2).
• 20 January 1836 (HC, 2:377-78): The Prophet conducted a marriage ceremony "after the order of heaven." The couple took each other by the hand, and the Prophet invoked upon them "the blessings of Abraham, Isaac, and Jacob."
• 3 April 1836 (D&C 110): Keys pertaining to the temple ordinances that were eventually practiced in the Nauvoo period were restored to Joseph Smith and Oliver Cowdery in the Kirtland Temple.
• 15 March 1839 (HC, 3:286): Joseph Smith informed a member of the Church" "I never have had [an] opportunity to give [the Saints] the paln that God has revealed unto me."
• 27 June 1839 (WJS, 6): The Prophet made the first of several known references to methods of discerning between spiritual beings sent from God and deceptive spirits who attempt to pass themselves off as heavenly messengers. These methods were considered to be some of "the keys of the kingdom of God." The Prophet's teachings are now published in section 129 of the Doctrine and Covenants.
• 18 June 1840 (HC, 4:137): Joseph Smith stated his desire to continue translating the Egyptian papyrus scrolls obtained by the Church in 1835.
• 15 August 1840 (WJS, 37, 49; HC, 4:231): During a funeral sermon the Prophet read 1 Corinthians 15:29 and announced that baptism for the dead would be practiced in the Nauvoo Temple.
• 31 August 1840 (HC, 4:184-87): The First Presidency stated in a general letter to all Latter-day Saints that the priesthood was yet to be established in its fullness and the Kingdom of God built up in all of its glory. They announced that they had been given "the pattern and design" to accomplish this and emphasized that everything the Saints had accomplished so far would pale in comparison to what was about to occur. In connection with this they spoke of the necessity of building the Nauvoo Temple.
• 19 January 1841 (D&C 124:28, 34, 38-41, 95, 97): The Lord revealed that the fullness of the priesthood would be restored and practiced in the Nauvoo Temple, spoke of certain "keys" whereby one could ask for and receive blessings, and provided a detailed outline of what the Nauvoo Temple ordinances would consist of. The Lord also stated that the ordinances that were about to be restored were once practiced in the tabernacle built by Moses and in the temple constructed by king Solomon.
• 5 May 1841: William Appleby visited the Prophet who showed him the three Egyptian facsimiles that are now published in the Book of Abraham and evidently showed him written explanations of their various parts. These explanations, as recorded in Appleby's journal, closely match the printed explanations that now accompany the Book of Abraham facsimiles. Appleby recorded that one part of Facsimile #2 presented "the Lord revealing the Grand Key Words of the Holy Priesthood to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and to all whom the Priesthood was revealed." The note from Appleby is found in his journal a little less than a year before Joseph's initiation into the Masonic Lodge at Nauvoo (15-16 March 1842).
• 31 October 1841 (HC, 4:443-44): Hyrum Smith informed a group of Latter-day Saints that within the Nauvoo Temple "the key of knowledge that unfolds the dispensation of the fullness of times may be turned, and the mysteries of God be unfolded."
• 4 March 1842 (HC 4:543): The Prophet gave Reuben Hedlock instructions regarding the "explanations" that were to accompany Facsimile #2 when it was published in the Times and Seasons. These "explanations" made mention of "the grand Key-words of the Holy Priesthood" and also indicated that this Egyptian hypocephalus contained "writings that cannot be revealed unto the world but [are] to be had in the holy temple of God."

In evidence of these fact, we find that upon his initiation into Masonry Joseph Smith was already explaining things which the Masons themselves did not comprehend. According to one witness:

"the Prophet explained many things about the rites that even Masons do not pretend to understand but which he made most clear and beautiful."

Notes