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Criticism of Mormonism/Books/No Man Knows My History: The Life of Joseph Smith/Chapter 25
Response to claims made in "Chapter 25: Candidate for President"
|"Chapter 24: The Wives of the Prophet"||
A FairMormon Analysis of: No Man Knows My History: The Life of Joseph Smith, a work by author: Fawn Brodie
|Claims made in "Chapter 26: Prelude to Destruction"|
|No Man Knows My History|
Response to claims made in No Man Knows My History, "Chapter 25: Candidate for President"
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- Response to claim: 354 - Joseph said that God was his "right hand man"
- Response to claim: 355-356 - Joseph "had become a law unto himself" and totally disregarded Illinois state law
- Response to claim: 356 - A council of fifty "princes" was formed to be the "highest court on earth"
- Response to claim: 356 - The Council of Fifty ordained and crowned Joseph as "King of the Kingdom of God"
Response to claim: 354 - Joseph said that God was his "right hand man"
Joseph said that God was his "right hand man."
Author's sources: History of the Church 6:71-78
Joseph said this, but the author misrepresents what he was actually saying.
Question: Was Joseph Smith ego-maniacal, proud, and narcissistic?
Several quotes are used by critics to portray Joseph as ego-maniacal, proud, and narcissistic
Joseph Smith is quoted as saying such things as:
- "I am learned, and know more than all the world put together."
- "I combat the errors of ages; I meet the violence of mobs; I cope with illegal proceedings from executive authority; I cut the Gordian knot of powers, and I solve mathematical problems of universities, with truth . . . diamond truth; and God is my ‘right hand man.’”
These quotes are used to portray Joseph as ego-maniacal, proud, and narcissistic.
Note: This wiki section was based partly on a review of G.D. Smith's Nauvoo Polygamy. As such, it focuses on that author's presentation of the data. To read the full review, follow the link. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)
To paraphrase G. D. Smith, small wonder, then, that this Joseph—the one revealed by the documents—decided to run for the presidency. The decision was natural since the Saints felt no candidate was worthy of their support—though they knew that a vote for Joseph could well be “throw[ing] away our votes.” Joseph’s campaign was “a gesture,” though one he took seriously. Experienced students of Mormon history will know this; G. D. Smith evidently counts on his audience not knowing.
See also reply to Abanes here.
Did Joseph claim to know more than all the world?
G. D. Smith writes that “in defending his theology [during the King Follett discourse], Smith proclaimed, ‘I am learned, and know more than all the world put together.’” The period ending the sentence would imply that this completed his thought—and so it appears in the History of the Church. If the three published versions of the original talk are consulted, however, they each demonstrate that the sentiment may have been quite different:
Now, I ask all the learned men who hear me, why the learned doctors who are preaching salvation say that God created the heavens and the earth out of nothing. They account it blasphemy to contradict the idea. If you tell them that God made the world out of something, they will call you a fool. The reason is that they are unlearned but I am learned and know more than all the world put together—the Holy Ghost does, anyhow. If the Holy Ghost in me comprehends more than all the world, I will associate myself with it.
In the History of the Church version, the statement about the Holy Ghost is placed in its own sentence. This allows G. D. Smith to exclude it with no ellipsis and portray Joseph as decidedly more arrogant than he was.
Daniel C. Peterson’s remark is telling: “Amusing, isn’t it, . . . that the very same people who vehemently reject the . . . History of the Church as an unreliable source when it seems to support the Latter-day Saint position clutch it to their bosoms as an unparalleled historical treasure when they think they can use it as a weapon against the alleged errors of Mormonism.”:54-55
Letter taken from context
Critics fail, then, to provide the context for these remarks, some of which are taken from an exchange which Joseph had with newspaperman James Arlington Bennet. For example, G.D. Smith quotes the phrases above and then editorializes: “With such a self-image, it is not surprising that he also aspired to the highest office in the land: the presidency of the United States.” Here again, he serves his readers poorly. He neglects to tell us that Joseph’s remark comes from a somewhat tongue-in-cheek exchange with James Bennet, who had been baptized in the East but immediately wrote Joseph to disclaim his “glorious frolic in the clear blue ocean; for most assuredly a frolic it was, without a moment’s reflection or consideration.”:71
James Bennet's original letter
Bennet went on to praise Joseph in an exaggerated, humorous style: “As you have proved yourself to be a philosophical divine . . . [it] point[s] you out as the most extraordinary man of the present age.” “But,” cautioned Bennet,
my mind is of so mathematical and philosophical a cast, that the divinity of Moses makes no impression on me, and you will not be offended when I say that I rate you higher as a legislator than I do Moses. . . . I cannot, however, say but you are both right, it being out of the power of man to prove you wrong. It is no mathematical problem, and can therefore get no mathematical solution (italics added):72
Joseph’s claim that his religious witness can “solve mathematical problems of universities” is thus a playful return shot at Bennet, who has claimed a “so mathematical” mind that cannot decide about Joseph’s truth claims since they admit of “no mathematical solution.” G. D. Smith may not get the joke, but he ought to at least let us know that there is one being told.
Bennet continued by suggesting that he need not have religious convictions to support Joseph, adding slyly that “you know Mahomet had his ‘right hand man.’” Joseph’s reply that God is his right-hand man is again a riposte to Bennet and follows Joseph’s half-serious gibe that “your good wishes to go ahead, coupled with Mahomet and a right hand man, are rather more vain than virtuous. Why, sir, Cæsar had his right hand Brutus, who was his left hand assassin.” Joseph here pauses, and we can almost see him grin before adding: “Not, however, applying the allusion to you.”:77
Diamond hard truth
Bennet had also offered Joseph a carving of “your head on a beautiful cornelian stone, as your private seal, which will be set in gold to your order, and sent to you. It will be a gem, and just what you want. . . . The expense of this seal, set in gold, will be about $40; and [the maker] assures me that if he were not so poor a man, he would present it to you free. You can, however, accept it or not.”:72
Joseph does not let this rhetorical opportunity go by, telling Bennet that “facts, like diamonds, not only cut glass, but they are the most precious jewels on earth. . . . As to the private seal you mention, if sent to me, I shall receive it with the gratitude of a servant of God, and pray that the donor may receive a reward in the resurrection of the just.”:77, (emphasis added) Joseph’s concluding remark about the necessity of “truth—diamond-hard truth” plays on this same association with the proffered precious stone.
The key point of Bennet’s letter, after the sardonic preliminaries, was an invitation to use untruth for political gain—hence Joseph’s insistence on “diamond-hard truth.” Bennet closed his letter by asking to be privately relieved of his honorary commission with the Nauvoo Legion, noting that
I may yet run for a high office in your state, when you would be sure of my best services in your behalf; therefore, a known connection with you would be against our mutual interest. It can be shown that a commission in the Legion was a Herald hoax, coined for the fun of it by me, as it is not believed even now by the public. In short, I expect to be yet, through your influence, governor of the State of Illinois.:72, (emphasis added)
Bennet hoped to use Joseph without embracing his religious pretensions and was bold enough to say so. However, Joseph was not as cynical and malleable as the Easterner hoped, for the Prophet then insisted at length on the impropriety of using “the dignity and honor I received from heaven, to boost a man into [political] power,” since “the wicked and unprincipled . . . would seize the opportunity to [harden] the hearts of the nation against me for dabbling at a sly game in politics.”
Joseph’s fear in relation to politics is that to support the unworthy would be to corrupt the mission he has been given. “Shall I,” continued Joseph rhetorically, “. . . turn to be a Judas? Shall I, who have heard the voice of God, and communed with angels, and spake as moved by the Holy Ghost for the renewal of the everlasting covenant, and for the gathering of Israel in the last days,—shall I worm myself into a political hypocrite?” Rather, Joseph hoped that “the whole earth shall bear me witness that I, like the towering rock in the midst of the ocean, which has withstood the mighty surges of the warring waves for centuries, am impregnable, and am a faithful friend to virtue, and a fearless foe to vice.”:77-78
It is at this point that he makes the statement quoted by G. D. Smith—a nice rhetorical summation of the word games he and Bennet were playing and a jovial but direct rejection of Bennet’s politically cynical offer—but hardly evidence of someone with a grandiose self-image.
Stephen H. Webb: "Evidence That Demands Our Amazement... Joseph Smith was a remarkable person"
Non-LDS Christian Stephen H. Webb wrote:
By any measurement, Joseph Smith was a remarkable person. His combination of organizational acumen with spiritual originality and personal decorum and modesty is rare in the history of religion. He was so steadfast in his ability to inspire men and women through times of great hardship that none of those who knew him could claim to fully understand him. He knew more about theology and philosophy than it was reasonable for anyone in his position to know, as if he were dipping into the deep, collective unconsciousness of Christianity with a very long pen. He read the Bible in ways so novel that he can be considered a theological innocent—he expanded and revised the biblical narrative without questioning its authority—yet he brusquely overturned ancient and impregnable metaphysical assumptions with the aplomb of an assistant professor. For someone so charismatic, he was exceptionally humble, even ordinary, and he delegated authority with the wisdom of a man looking far into the future for the well-being of his followers. It would be tempting to compare him to Mohammed—who also combined pragmatic political skill and a genius for religious innovation—if he were not so deeply Christian. [Title is Webb's.]:95
Response to claim: 355-356 - Joseph "had become a law unto himself" and totally disregarded Illinois state law
Joseph "had become a law unto himself" and totally disregarded Illinois state law.
This is simply the author's opinion.
Response to claim: 356 - A council of fifty "princes" was formed to be the "highest court on earth"
A council of fifty "princes" was formed to be the "highest court on earth."
The author is making it sound as if the Council of Fifty wanted to take over the world.
Question: What was the Council of Fifty?
Joseph Smith received a revelation which called for the organization of a special council
On 7 April 1842, Joseph Smith received a revelation titled "The Kingdom of God and His Laws, With the Keys and Power Thereof, and Judgment in the Hands of His Servants, Ahman Christ," which called the for the organization of a special council separate from, but parallel to, the Church. Since its inception, this organization has been generally been referred to as "the Council of Fifty" because of its approximate number of members.
The Council of Fifty was designed to serve as something of a preparatory legislature in the Kingdom of God
Latter-day Saints believe that one reason the gospel was restored was to prepare the earth for the second coming of the Lord Jesus Christ. Just as the Church was to bring about religious changes in the world, the Council of Fifty was intended to bring a political transformation. It was therefore designed to serve as something of a preparatory legislature in the Kingdom of God. Joseph Smith ordained the council to be the governing body of the world, with himself as chairman, Prophet, Priest, and King over the Council and the world (subject to Jesus Christ, who is "King of kings").
The Council was organized on 11 March 1844, at which time it adopted rules of procedure, including those governing legislation. One rule included instructions for passing motions:
To pass, a motion must be unanimous in the affirmative. Voting is done after the ancient order: each person voting in turn from the oldest to the youngest member of the Council, commencing with the standing chairman. If any member has any objections he is under covenant to fully and freely make them known to the Council. But if he cannot be convinced of the rightness of the course pursued by the Council he must either yield or withdraw membership in the Council. Thus a man will lose his place in the Council if he refuses to act in accordance with righteous principles in the deliberations of the Council. After action is taken and a motion accepted, no fault will be found or change sought for in regard to the motion.
What is interesting about this rule is that it required each council member, by covenant, to voice his objections to proposed legislation. Those council members who dissented and could not be convinced to change their minds were to withdraw from the council, however, they would suffer no repercussions by doing so. Thus, full freedom of conscience was maintained by the council — not exactly the sort of actions a despot or tyrant would allow.
The Council never rose to the stature Joseph intended
Members (which included individuals that were not members of the Church of Jesus Christ of Latter-day Saints) were sent on expeditions west to explore emigration routes for the Saints, lobbied the American government, and were involved in Joseph Smith's presidential campaign. But only three months after it was established, Joseph was killed, and his death was the beginning of the Council's end. Brigham Young used it as the Saints moved west and settled in the Great Basin, and it met annually during John Taylor's administration, but since that time the Council has not played an active role among the Latter-day Saints.
Response to claim: 356 - The Council of Fifty ordained and crowned Joseph as "King of the Kingdom of God"
The Council of Fifty ordained and crowned Joseph as "King of the Kingdom of God."
Author's sources: William Marks, Zion's Harbinger and Baneemy's Organ, Vol. 3 (July 1853) p. 52.
Such an ordination occurred, but the author wants to make it sound as if Joseph was elevated above God and all of the world.
Question: Was Joseph Smith anointed to be "King over the earth" by the Council of Fifty?
Joseph was never anointed King over the earth in any political sense
Some people claim that Joseph Smith had himself anointed king over the whole world, and that this shows he was some sort of megalomaniac.
The Council of Fifty, while established in preparation for a future Millennial government under Jesus Christ (who is the King of Kings) was to be governed on earth during this preparatory period by the highest presiding ecclesiastical authority, which at the time was the Prophet Joseph Smith. Joseph had previously been anointed a King and Priest in the Kingdom of God by religious rites associated with the fullness of the temple endowment, and was placed as a presiding authority over this body in his most exalted position within the kingdom of God (as a King and a Priest).
The fact that Joseph's prior anointing was referenced in his position as presiding authority over this body creates the confusion that he had been anointed King of the Earth. He was in fact only anointed as the presiding authority over an organization that was to prepare for the future reign of Jesus Christ during the Millennium. The fact that Joseph had submitted his name for consideration as President of the United States during this same period adds fodder for critics seeking to malign the character of the Prophet.
- "Who Shall Be Our Next President," Times and Seasons 5 no. 4 (15 February 1844), 441. off-site GospeLink (requires subscrip.)
- Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005).
- George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 226. ( Index of claims , (Detailed book review))
- Joseph Smith in The Essential Joseph Smith (Salt Lake City: Signature, 1995), 238. Joseph Smith, "Conference Minutes," Times and Seasons 15 no. 5 (15 August 1844), 614–15. off-site GospeLink (requires subscrip.) Stan Larson, ed., "The King Follett Discourse: A Newly Amalgamated Text," Brigham Young University Studies 18 no. 2 (Winter 1978), 193–208..
- Larson, “Newly Amalgamated Text,” 203. The italic type (added by Larson) indicates material found only in Wilford Woodruff’s account.
- Daniel C. Peterson, "Review of Decker's Complete Handbook on Mormonism by Ed Decker," FARMS Review of Books 7/2 (1995): 38–105. off-site
- Bennet’s name is also sometimes spelled Bennett.
- Smith, Nauvoo Polygamy, 225.
- Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957). Volume 6 link
- Charles Mackay, though mistaking this Bennet for John C. Bennett, nevertheless realized what was going on: “‘Joseph’s reply to this singular and too candid epistle was quite as singular and infinitely more amusing. Joseph was too cunning a man to accept, in plain terms, the rude but serviceable offer; and he rebuked the vanity and presumption of Mr Bennett, while dexterously retaining him for future use.” See Charles Mackay, ed., The Mormons, or Latter-day Saints; with memoirs of the Life and Death of Joseph Smith, the American Mahomet, 4th ed. (London, 1856); cited in Hubert Howe Bancroft and Alfred Bates, History of Utah, 1540–1886 (San Francisco: The History Co., 1889), 151 n. 112. Concludes Bancroft: “More has been made of this correspondence than it deserves,” though G. D. Smith has seen fit to continue the error.
- Joseph pursued Bennet’s mathematical analogy for several paragraphs; see History of the Church, 6:75–77. Volume 6 link. Bennet was fond of the metaphor; in 1855 he was to privately publish A New Revelation to Mankind, drawn from Axioms, or self-evident truths in Nature, Mathematically demonstrated. See Richard D. Poll, "Joseph Smith and the Presidency, 1844," Dialogue: A Journal of Mormon Thought 3 no. 3 (Autumn 1968), 19 n. 19.
- Lyndon W. Cook, "James Arlington Bennet and the Mormons," Brigham Young University Studies 19 no. 2 (Winter 1979), 247–49.
- When Joseph’s personal letters are compared with this letter, one suspects a large contribution by scribe and newspaperman W. W. Phelps.
- "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
- Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011). (emphasis added)
- See 1 Timothy 6:15; Revelation 17:14; 19:16
- Andrew F. Ehat, "'It Seems Like Heaven Began on Earth': Joseph Smith and the Constitution of the Kingdom of God," Brigham Young University Studies 20 no. 3 (1980), 260-61.