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Ocultar los hechos de la historia de la Iglesia a la vista usando publicaciones de la Iglesia

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  NEEDS TRANSLATION  



Pregunta: ¿Qué fuentes de la Iglesia discuten sobre José Smith y la "magia popular"?

  NEEDS TRANSLATION  


Gordon B. Hinckley, "Keep the Faith," Ensign (Sep 1985): "They have minutely explored the environment in which Joseph Smith lived in an effort to rationalize—some on the basis of folk magic and the occult—the remarkable things which he did"

Gordon B. Hinckley, "Keep the Faith," Ensign (Sep 1985):

From the day that Joseph Smith walked out of the grove in the year 1820, critics and enemies—generation after generation of them—have worked and reworked the same old materials. They have minutely explored the environment in which Joseph Smith lived in an effort to rationalize—some on the basis of folk magic and the occult—the remarkable things which he did. Early in this fishing expedition, one of them gathered affidavits from neighbors and associates in an effort to undermine the character of Joseph Smith. This old bale of straw has been dished up again and again as if it were something new. They have raked over every available word that he spoke or wrote, and they then in turn have written long tomes and delivered long lectures trying to explain the mystery of his character and his work....

As I have already mentioned, from the beginning of this work there has been opposition. There have been apostates. There have been scholars, some with balance and others with an axe to grind, who have raked over every bit of evidence available concerning Joseph Smith, the prophet of this dispensation. I plead with you, do not let yourselves be numbered among the critics, among the dissidents, among the apostates. That does not mean that you cannot read widely. As a Church, we encourage gospel scholarship and the search to understand all truth. Fundamental to our theology is belief in individual freedom of inquiry, thought, and expression. Constructive discussion is a privilege of every Latter-day Saint....

Of course, there are items in our history which, when pulled out of context and highlighted, separated from the time and the circumstances in which the events took place, may raise some questions. Remember, however, that no Church leader of whom I am aware, past or present, has ever claimed perfection. They have been and are human, including those who have served as Presidents of the Church. The Lord has always used those he has found most suitable for His purposes. Notwithstanding some human weaknesses, they have accomplished great and remarkable things, and this even while enemies have been snapping at their heels. The work has moved steadily and consistently forward, and the only losers have been those who, in a spirit of criticism, which usually has begun in a very mild and innocuous way, have in some instances literally read, talked, and written themselves out of the Church because they looked only for the negative, read only the negative, and discussed only the negative.

To all Latter-day Saints, I say, keep the faith. When you study, do so with balance. [1]

Gordon B. Hinckley, "Lord, Increase Our Faith," Ensign (Nov 1987): "I have no doubt there was folk magic practiced in those days"

As most of you know, in the last four or five years we have passed through an interesting episode in the history of the Church. There came into our hands two letters that were seized upon by the media when we announced them. They were trumpeted across much of the world as documents that would challenge the authenticity of the Church. In announcing them we stated that they really had nothing to do with the essentials of our history. But some few of little faith, who seemingly are always quick to believe the negative, accepted as fact the pronouncements and predictions of the media. I recall a letter from an individual who asked that his name be taken from the records of the Church because he could no longer believe in a church that had to do with an experience with a salamander.

Now, as you know, these letters, together with other documents, have been acknowledged by their forger to be total frauds and part of an evil and devious design which culminated in the murder of two individuals.

I have wondered what those whose faith was shaken have thought since the forger confessed to his evil work....

Out of this earlier episode has now arisen another phenomenon. It is described as the writing of a “new history” of the Church as distinguished from the “old history.” It represents, among other things, an effort to ferret out every element of folk magic and the occult in the environment in which Joseph Smith lived to explain what he did and why.

I have no doubt there was folk magic practiced in those days. Without question there were superstitions and the superstitious. I suppose there was some of this in the days when the Savior walked the earth. There is even some in this age of so-called enlightenment. For instance, some hotels and business buildings skip the numbering of floor thirteen. Does this mean there is something wrong with the building? Of course not. Or with the builders? No.

Similarly, the fact that there were superstitions among the people in the days of Joseph Smith is no evidence whatever that the Church came of such superstition.[2]


Pregunta: ¿Qué fuentes de la Iglesia discuten la relación de José Smith con las piedras videntes, la búsqueda de tesoros o la "excavación del dinero"?

  NEEDS TRANSLATION  


Joseph the "money digger"

Far from being hidden from general Church membership and the world at large, the Church, the prophet, and his associates have taken many occassions to acknowledge and explain Joseph Smith's early connection to digging crews.

Larry C. Porter, "Joseph Smith’s Susquehanna Years," Ensign (Feb 2001): "Josiah 'came for Joseph on account of having heard that he possessed certain keys, by which he could discern things invisible to the natural eye'"

An enterprising farmer by the name of Josiah Stowell came 30 miles from his farm in Bainbridge Township, Chenango County, New York, carrying a purported treasure map and accompanied by a digging crew. The company took their room and board with the Hale family. On the crew were Joseph Smith Jr. and his father. Lucy Mack Smith records that Josiah “came for Joseph on account of having heard that he possessed certain keys, by which he could discern things invisible to the natural eye.” The Smiths had initially refused Josiah’s invitation in October 1825. However, the reality of the family’s difficulty in meeting the $100 annual mortgage payment on their farm and Stowell’s promise of “high wages to those who would dig for him” finally persuaded them both to join in the venture. [3]

Note that this article in the Ensign cites such anti-Mormon or hostile sources as

Dallin H. Oaks, "Recent Events Involving Church History and Forged Documents," Ensign (Oct 1987): "Treasure-seeking was a cultural phenomenon of that day...Joseph Smith accepted employment with Stowel"

Treasure-seeking was a cultural phenomenon of that day. It was indulged in by upright and religious men such as Josiah Stowel. Young Joseph Smith accepted employment with Stowel at fourteen dollars a month, in part because of the crushing poverty of the Smith family. Joseph and his older brothers had to scour the countryside for work in order to construct their home and make the annual payment on the farm, which they were in imminent danger of losing and finally lost for nonpayment shortly after this period. [4]

Some sources close to Joseph Smith claim that in his youth, during his spiritual immaturity prior to his being entrusted with the Book of Mormon plates, he sometimes used a stone in seeking for treasure. Whether this is so or not, we need to remember that no prophet is free from human frailties, especially before he is called to devote his life to the Lord’s work. Line upon line, young Joseph Smith expanded his faith and understanding and his spiritual gifts matured until he stood with power and stature as the Prophet of the Restoration. [5]

Richard Lloyd Anderson, "The Alvin Smith Story: Fact and Fiction," Ensign (Aug 1987): "Though evidence involves the Smiths and their neighbors in treasure searching—a common practice in many American communities at the time—this was not their main occupation"

It is unfortunate that the writers who did the earliest work of gathering information about the Smith family were more concerned with blackening their reputation than with finding the facts. Interviewers not only ignored the positive things about the Smiths, but distorted many answers to mean what the interviewer wanted them to mean. For instance, Mormon apostate Philastus Hurlburt collected affidavits in 1833 that contain repetitious variations on the theme that “digging for money was their principal employment.” Though evidence involves the Smiths and their neighbors in treasure searching—a common practice in many American communities at the time—this was not their main occupation. Their true “principal employment” was conversion of one hundred acres of timbered wilderness into a cleared farm with dwellings, fences, and wheat and maple-sugar production....

Alvin is notably absent in most of these reports, except when listed as a member of the family or mentioned as in demand as a hard worker. He made no lasting impact on community memory as a religious leader, though he was included in one detailed money-digging tale evidently intended to suggest that magical activities were involved somehow in finding the Book of Mormon. [6]

History of the Church Volume 3, p. 29: "'Was not Joseph Smith a money digger?' Yes, but it was never a very profitable job for him, as he only got fourteen dollars a month for it"

"Was not Joseph Smith a money digger?" Yes, but it was never a very profitable job for him, as he only got fourteen dollars a month for it.[7]

Millennial Star 26 (1864): 264-6: "The idea that the Lord would communicate his will to, or in any way have anything to do with, a ‘money digger,’ was deemed preposterous and blasphemous"

Editorial [editor was George Q. Cannon], “The Truth Vindicated by the Conduct of its Enemies” “The most serious charge that was brought against the Prophet Joseph, by the enemies of the Church in its early days, was that he had been a ‘money digger’—had been engaged with some person or persons in searching in the earth for the precious metals. This was considered by them so disreputable an avocation, that the mere report that he had been engaged in it was deemed sufficient to forever debar him from the society of those who prided themselves upon their respectability and social standing. The idea that the Lord would communicate his will to, or in any way have anything to do with, a ‘money digger,’ was deemed preposterous and blasphemous” (264)[8]

Brigham Young, Journal of Discourses: "OLD JOE SMITH. ANTI-CHRIST. MONEY DIGGER, MONEY DIGGER, MONEY DIGGER"

I can sum up all the arguments used against Joseph Smith and "Mormonism” in a very few words, the merits of which will be found in OLD JOE SMITH. IMPOSTOR, MONEY DIGGER. OLD JOE SMITH. SPIRITUAL WIFE DOCTRINE. IMPOSTURE. THE DOCTRINE IS FALSE. MONEY DIGGER. FALSE PROPHET. DELUSION. SPIRITUAL WIFE DOCTRINE. Oh, my dear brethren and sisters, keep away from them, for the sake of your never dying souls. FALSE PROPHETS THAT SHOULD COME IN THE LAST DAYS. OLD JOE SMITH. ANTI-CHRIST. MONEY DIGGER, MONEY DIGGER, MONEY DIGGER. And the whole is wound up with an appeal, not to the good sense of the people, but to their unnatural feelings, in a canting, hypocritical tone, and there it ends.
—Brigham Young, Journal of Discourses 1:109-110

Millennial Star 9.6 (March 15, 1847): 85-89: "Joseph Smith...his employer requested him on some occasions to dig in certain portions of his estate where money was supposed to have been concealed"

Religious Impostors.

In the second volume of a neat, cheap but, flimsy and ephemeral compilation or periodical, published among the hundreds of similar and better works by W. and R. Chambers of Edinburgh,…. this "Miscellany" of the Messrs. Chambers, Edinburgh…. in this they quote only from the "Rise, Progress and Causes of Mormonism, by Professor J. B. Turner, New York, 1844," and “little work” by a Rev. Mr. Caswall, A.M., Professor of Divinity, Kemper College, Missouri, &c., &c., who visited the city of the Mormons -- Nauvoo -- in the year 1842. …. Again, the article before us reads -- "Joseph Smith, the youthful imposter! followed the profession of a money digger," which being corrected should be read as follows: -- "He was for a time a farmer's assistant; his employer requested him on some occasions to dig in certain portions of his estate where money was supposed to have been concealed" -- and while he thus did what his master required, he followed the profession of a money digger! That money has been concealed in this continent, before and during the times of the late wars in America, as well as aforetime by the ancient inhabitants, is generally believed, and I doubt not this is the fact; and were I an owner of the soil, to get good crops and perhaps money, I might probably induce my posterity to believe I had hid some in my fields; thus would I secure for them, ample irrigation and an abundant reward to satisfy their money digging propensities. Oh! covetous generation, how will ye escape if you dig for silver ore, iron, lead, or copper; or cull and dig for such miserable scraps of falsehood which ye publish for money. Know ye not that thus ye are sealing you own condemnation?[9]

Latter-day Saints' Millennial Star, 3.5 (September, 1842): 87-92: "If Mr. Smith dug for money, he considered it was a more honourable way of getting it than taking it from the widow and the orphan"

GREAT DISCUSSION ON "MORMONISM," BETWEEN DR. WEST AND ELDER ADAMS, AT THE MARLBORO CHAPEL, BOSTON.

From the Weekly Bostonian, July 2.

Mr. Editor,—In the haste of my remarks last week. I briefly referred to the proceedings of the first three evenings of the discussion, but necessarily omitted several interesting features which I wish now to notice. The last paragraph of my communication which was inserted as the paper was going to press, stated, that the discussion closed on Friday night; but for want of time and room in your columns, my sketches of the last two evenings were reserved till this week. Dr. West spent much of the second and third evenings in reading from a Mormon pamphlet, containing a history of the rise of their church....Dr. West's chief effort the first part of the evening, was to impeach the character of Smith and the Mormon witnesses; for this purpose, he read from an old pamphlet what appeared to be a certificate from some twenty or thirty citizens of the state of New York, representing Harris and Smith's family as being money diggers, superstitious and visionary, and that they had no confidence in their pretended discoveries. ....In the reply, Mr. Adams said, the certificate from the citizens of New York ..... If Mr. Smith dug for money, he considered it was a more honourable way of getting it than taking it from the widow and the orphan; but a few lazy hireling priests of this age, would dig either for money or potatoes.[10]

Joseph's 1826 South Bainbridge court appearance

El hecho: In 1826, Joseph was brought up on charges of being a "disorderly person" for using a stone to "see things"
Donde se puede encontrar: The Ensign

1994

Ensign

Highlights in the Prophet’s Life 20 Mar. 1826: Tried and acquitted on fanciful charge of being a “disorderly person,” South Bainbridge, Chenango County, New York. New York law defined a disorderly person as, among other things, a vagrant or a seeker of “lost goods.” The Prophet had been accused of both: the first charge was false and was made simply to cause trouble; Joseph’s use of a seer stone to see things that others could not see with the naked eye brought the second charge. Those who brought the charges were apparently concerned that Joseph might bilk his employer, Josiah Stowell, out of some money. Mr. Stowell’s testimony clearly said this was not so and that he trusted Joseph Smith.
—Anonymous, "Highlights in the Prophet’s Life," Ensign (Jun 1994), 24. off-site (Inglés)

Oliver Cowdery's divining rod

El hecho: Oliver Cowdery used a divining rod to receive revelation
Donde se puede encontrar: Church History Website history.lds.org

2012

history.lds.org Revelations in Context "Oliver Cowdery's Gift"

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 instruments for revelation. Cowdery was among those who believed in and used a divining rod.

The Lord recognized Oliver’s ability to use a rod: “thou hast another gift which is the gift of working with the rod.”9 Confirming the divinity of this gift, the revelation stated: “Behold there is no other power save God that can cause this thing of Nature to work in your hands for it is the work of God.” If Oliver desired, the revelation went on to say, the Lord would add the gift of translation to the revelatory gifts Oliver already possessed (D&C 8:8-11).
—Jeffrey G. Cannon, "Oliver Cowdery's Gift," Revelations in Context, history.lds.org. (December 15, 2012) off-site (Inglés)

Changes to the Book of Mormon

Textual changes to the Book of Mormon

El hecho: The second edition of the Book of Mormon contained some alteration in language, including adding "the Son of" to references to Jesus as "God."
Donde se puede encontrar: The Ensign


1983

Ensign

"In a few places, however, Joseph Smith did intentionally add to the text to clarify a point. An illustration of this is the added words the son of in 1 Nephi 11:21, 32, and 13:40. The text would be correct with or without the additional words, but the addition helps the reader avoid misunderstanding." - George Horton, "Understanding Textual Changes in the Book of Mormon," Ensign (December 1983): {{{start}}}–{{{end}}}.

1974

Ensign
"Some have alleged that these books of revelation are false, and they place in evidence changes that have occurred in the texts of these scriptures since their original publication. They cite these changes, of which there are many examples, as though they themselves were announcing revelation. As though they were the only ones that knew of them. Of course there have been changes and corrections. Anyone who has done even limited research knows that. When properly reviewed, such corrections become a testimony for, not against, the truth of the books....Now, I add with emphasis that such changes have been basically minor refinements in grammar, expression, punctuation, clarification. Nothing fundamental has been altered. Why are they not spoken of over the pulpit? Simply because by comparison they are so insignificant, and unimportant as literally to be not worth talking about. After all, they have absolutely nothing to do with whether the books are true." -Boyd K. Packer, "We Believe All That God Has Revealed," Ensign (May 1974): {{{start}}}–{{{end}}}.

The seer stone and/or the stone with the hat

El hecho: Joseph generally utilized a stone placed in his hat to translate
Donde se puede encontrar: The Friend, The Ensign, lds.org, and a book by Apostle Neal A. Maxwell

Joseph actually used a stone which he placed in a hat to translate a portion of the Book of Mormon in addition to or instead of the "Urim and Thummim." Sometimes there is reference to Joseph using the stone to receive revelation. Sometimes the hat is mentioned as well. These facts are found hidden in the official Church magazines the Ensign and the Friend on the official Church website lds.org.


Ensign (enero 2013): "Se refirió a ella utilizando un término Antiguo Testamento, Urim y Tumim...También a veces se aplica el término a otras piedras que poseía"

Gerrit Dirkmaat (Departamento de historia de la iglesia - enero 2013 Ensign):

Los que creían que las revelaciones de José Smith contenían la voz del Señor que les habla también aceptó las formas milagrosas en que se recibieron las revelaciones. Algunas de las primeras revelaciones del Profeta José vino a través de los mismos medios por los cuales se tradujo el Libro de Mormón de las planchas de oro. En la caja de piedra que contiene las planchas de oro, José encontró lo que los profetas del Libro de Mormón se refiere como "intérpretes", o una "piedra, que brillará en las tinieblas a la luz" (Alma 37: 23-24). 'Él describió el instrumento como "espectáculos" y se refirió a ella utilizando un término Antiguo Testamento, Urim y Tumim' (ver Éxodo 28:30).2

También a veces se aplica el término a otras piedras que poseía, llamadas "piedras videntes" porque le ayudaron en la recepción de revelaciones como vidente. El Profeta recibió algunas revelaciones tempranas a través del uso de estas piedras videntes. Por ejemplo, poco después de que Oliver Cowdery llegó a servir de escribiente para José Smith mientras traducía las placas, Oliver y José debatieron sobre el significado de un pasaje bíblico y buscaron una respuesta a través de la revelación. José explicó: "A diferencia de opinión que surja entre nosotros acerca de la cuenta de Juan el Apóstol ... si murió o si continuó; nos acordamos mutuamente que lo solucionen por el Urim y Tumim ".3 En respuesta, José Smith recibió la revelación que ahora se conoce como la sección 7 de la Doctrina y Convenios, que les informó de que Jesús había dicho el apóstol Juan: "Tú quédate serás hasta que yo venga en mi gloria" (D&C 7:3).

Los registros indican que poco después de la fundación de la Iglesia en 1830, el Profeta dejó de usar las piedras videntes como un medio regulares de recibir revelaciones. En cambio, él dictó las revelaciones después de preguntar al Señor sin el empleo de un instrumento externo. Uno de sus escribas explicó que el proceso: "El escriba asientos a sí mismo en un escritorio o una mesa, con la pluma, tinta y papel. El tema de la investigación en la inteligencia, las consultas profeta y revelador de Dios. Él espiritualmente ve, oye y siente, y luego habla como él se lo induzca el Espíritu Santo. "[11]


Pregunta: ¿Qué fuentes de la Iglesia hablan sobre ya sea el uso de la piedra vidente o el de la piedra y el sombrero como parte del proceso de traducción del Libro de Mormón?

2015

From Darkness Unto Light: Joseph Smith's Translation and Publication of the Book of Mormon, Religious Studies Center, BYU, Deseret Book Company (May 11, 2015)

José Smith se prepara para traducir utilizando la piedra vidente colocado dentro de su sombrero mientras que las placas están envueltos en la mesa. Los derechos de autor de imagen (c) 2014 Anthony Sweat. Esta imagen aparece en la publicación de la Iglesia From Darkness Unto Light: Joseph Smith's Translation and Publication of the Book of Mormon, por Michael Hubbard Mackay and Gerrit J. Dirkmaat, Religious Studies Center, BYU, Deseret Book Company (mayo 11, 2015)
José Smith se prepara para traducir utilizando la piedra vidente colocado dentro de su sombrero mientras Oliver Cowdery actúa como escribano. Esta imagen aparece en la publicación de la Iglesia From Darkness Unto Light: Joseph Smith's Translation and Publication of the Book of Mormon, por Michael Hubbard Mackay and Gerrit J. Dirkmaat, Religious Studies Center, BYU, Deseret Book Company (mayo 11, 2015)
José Smith traduce utilizando la piedra vidente colocado dentro de su sombrero mientras que Martin Harris actúa como escribano. Los derechos de autor de imagen (c) 2014 Anthony Sweat. Esta imagen aparece en la publicación de la Iglesia From Darkness Unto Light: Joseph Smith's Translation and Publication of the Book of Mormon, por Michael Hubbard Mackay and Gerrit J. Dirkmaat, Religious Studies Center, BYU, Deseret Book Company (mayo 11, 2015)
José Smith traduce utilizando la piedra vidente colocado dentro de su sombrero mientras Emma Smith actúa como escribano. Los derechos de autor de imagen (c) 2014 Anthony Sweat. Esta imagen aparece en la publicación de la Iglesia From Darkness Unto Light: Joseph Smith's Translation and Publication of the Book of Mormon, por Michael Hubbard Mackay and Gerrit J. Dirkmaat, Religious Studies Center, BYU, Deseret Book Company (mayo 11, 2015)
José Smith traduce utilizando la piedra vidente colocado dentro de su sombrero, mientras que Oliver Cowdery actúa como escribano. Los derechos de autor de imagen (c) 2014 Anthony Sweat. Esta imagen aparece en la publicación de la Iglesia From Darkness Unto Light: Joseph Smith's Translation and Publication of the Book of Mormon, por Michael Hubbard Mackay and Gerrit J. Dirkmaat, Religious Studies Center, BYU, Deseret Book Company (mayo 11, 2015)

2013

Doctrine and Covenants and Church History Seminary Teacher Manual, 2013

El Urim y Tumim era "un instrumento preparado por Dios para ayudar al hombre a obtener revelación del Señor y en la traducción de idiomas" (Diccionario de la Biblia, "Urim y Tumim"). José Smith utilizó el Urim y Tumim para ayudar en la traducción del Libro de Mormón. Además del Urim y Tumim, el Profeta utilizó una piedra vidente en el proceso de traducción.

El élder Neal A. Maxwell, del Quórum de los Doce Apóstoles, dijo lo siguiente sobre el proceso de traducción y el uso de Joseph Smith, del Urim y Tumim y el piedra vidente:

"Sólo el profeta José sabía el proceso completo, y él fue deliberadamente reacios a describir detalles. Tomamos nota de que pasa a las palabras de David Whitmer, José Caballero, y Martin Harris, que eran observadores, no traductores. David Whitmer indicó que como el Profeta utilizó los instrumentos divinos previstas para ayudarlo, 'aparecerían los jeroglíficos, y también la traducción en el idioma Inglés ... en letras luminosas brillantes. "Entonces José leía las palabras de Oliver (citado en James H. Hart, “About the Book of Mormon,” Deseret Evening News, 25 Mar. 1884, 2). 'Martin Harris relacionado de la piedra vidente': 'aparecerían Sentencias y fueron leídas por el Profeta y escrita por Martin' (citado en Edward Stevenson, “One of the Three Witnesses: Incidents in the Life of Martin Harris,” Latter-day Saints’ Millennial Star, 6 Feb. 1882, 86–87). José Knight hizo observaciones similares (ver Dean Jessee, “Joseph Knight’s Recollection of Early Mormon History,” BYU Studies 17 [Autumn 1976]: 35).
"Lesson 10: Joseph Smith—History 1:55–65," Doctrine and Covenants and Church History Seminary Teacher Manual, 2013 (available online at LDS.org)

"La traducción del Libro de Mormón," Temas del Evangelio en LDS.org

Dos de los relatos sobre el proceso de traducción, que incluyen el uso de una piedra vidente, han sido escritos por miembros del Quórum de los Doce Apóstoles y se han publicado en revistas de la Iglesia. También hay historiadores que han escrito sobre la piedra vidente en las publicaciones de la Iglesia, tanto en la revista Ensign como en The Joseph Smith Papers. (Véase Neal A. Maxwell, “By the Gift and Power of God”, Ensign, enero de 1997, págs. 36–41; Russell M. Nelson, “A Treasured Testament”, Ensign, julio de 1993, págs. 61–63; Richard Lloyd Anderson, “‘By the Gift and Power of God’”, septiembre de 1977, págs. 78–85; y Ensign, págs. xxix–xxxii.)Documents, Volume 1: July 1828–June 1831,
—"La traducción del Libro de Mormón," Temas del Evangelio en LDS.org off-site (Inglés)

Ensign

Gerrit Dirkmaat (Church History Department - enero 2013 Ensign):

Los que creían que las revelaciones de José Smith contenían la voz del Señor que les habla también aceptó las formas milagrosas en que se recibieron las revelaciones. Algunas de las primeras revelaciones del Profeta José vino a través de los mismos medios por los cuales se tradujo el Libro de Mormón de las planchas de oro. En la caja de piedra que contiene las planchas de oro, José encontró lo que los profetas del Libro de Mormón se refiere como "intérpretes", o una "piedra, que brillará en las tinieblas a la luz" (Alma 37: 23-24). 'Él describió el instrumento como "espectáculos" y se refirió a ella utilizando un término Antiguo Testamento, Urim y Tumim' (ver Éxodo 28:30) 0.2

También a veces se aplica el término a otras piedras que poseía, llamadas "piedras videntes" porque le ayudaron en la recepción de revelaciones como vidente. El Profeta recibió algunas revelaciones tempranas a través del uso de estas piedras videntes. Por ejemplo, poco después de que Oliver Cowdery llegó a servir de escribiente para José Smith mientras traducía las placas, Oliver y José debatieron sobre el significado de un pasaje bíblico y buscaron una respuesta a través de la revelación. José explicó: "A diferencia de opinión que surja entre nosotros acerca de la cuenta de Juan el Apóstol ... si murió o si continuó; nos acordamos mutuamente que lo solucionen por el Urim y Tumim. "3 En respuesta, José Smith recibió la revelación que ahora se conoce como la sección 7 de la Doctrina y Convenios, que les informó de que Jesús había dicho el apóstol Juan:" Tú quédate serás hasta que venga en mi gloria " (D&C 7:3).

Los registros indican que poco después de la fundación de la Iglesia en 1830, el Profeta dejó de usar las piedras videntes como un medio regulares de recibir revelaciones. En cambio, él dictó las revelaciones después de preguntar al Señor sin el empleo de un instrumento externo. Uno de sus escribas explicó que el proceso: "El escriba asientos a sí mismo en un escritorio o una mesa, con la pluma, tinta y papel. El tema de la investigación en la inteligencia, las consultas profeta y revelador de Dios. Él espiritualmente ve, oye y siente, y luego habla como él se lo induzca el Espíritu Santo.”
Gerrit Dirkmaat (Church History Department), "Great and Marvelous Are the Revelations of God," Ensign, January 2013. (énfasis añadido) off-site (Inglés)

2005

En 2005, Abriendo los Cielos fue publicado conjuntamente por el Instituto Fielding Smith José por miembro de la Iglesia Historia y Deseret Book. Como parte de este libro, al menos 'se incluyen' veintinueve referencias a la piedra (a menudo con el sombrero), tanto de fuentes amistosas y hostiles:

  • p. 112, 129, 130, 135, 136, 137, 138, 142, 146, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 164, 166, 168, 178, 184, 185, 187, 192, 193, 196.

1997

Ensign

"Martin Harris relacionado de la 'piedra vidente' : 'aparecerían Sentencias y fueron leídas por el Profeta y escrita por Martin'"
—Neal A. Maxwell, “‘By the Gift and Power of God’,” Ensign, enero1997, 36 (énfasis añadido) off-site (Inglés)

1993

Ensign

"David Whitmer escribió: José Smith pondría a la piedra vidente en un sombrero, y puso su cara en el sombrero, dibujo de cerca alrededor de su cara para excluir la luz ', y en la oscuridad la luz espiritual haría brillar. '"
—Russell M. Nelson, “A Treasured Testament,”
Ensign, Jul 1993, 61. (énfasis añadido) off-site (Inglés)

1988

Not My Will, But Thine

"Jacob censuró las" dura cerviz "Judios para" traspasar lo señalado "(Jacob 4:14). Estamos mirando más allá de la marca de hoy, por ejemplo, si estamos más interesados en las dimensiones físicas de la cruz que en lo que Jesús logró al respecto; o cuando descuidamos las palabras de Alma en la fe porque somos demasiado fascinada por el 'sombrero de la luz de blindaje según informes utilizado por José Smith durante algunas de la traducción del libro de Mormón' Para sustancia descuido mientras se centra en proceso. es otra forma de unsubmissively traspasar lo señalado ".
—Neal A. Maxwell, Not My Will, But Thine (Salt Lake City, Utah: Bookcraft, 1988), 26.

Ensign

Las escrituras indican que traducción a la vista, el poder, la transcripción de los personajes, el Urim y Tumim o una 'piedra vidente' , el estudio y la oración involucrado.
Después de regresar de un viaje a Palmyra para resolver sus asuntos, Martin comenzó a transcribir. Del 12 de abril al 14 de junio José tradujo mientras que Martin escribió, con sólo una cortina entre ellos. En ocasiones tomaron descansos de la tarea ardua, a veces ir al río y tirar piedras. 'Una vez que Martin encontró una roca muy parecidas a la piedra vidente José utiliza a veces en lugar de los intérpretes y sustituido sin el conocimiento del Profeta.' Cuando se reanudó la traducción, José se detuvo por un largo tiempo y luego exclamó: "Martin, lo que es el asunto, todo es tan oscuro como Egipto. "Martin luego confesó que deseaba que" deje la boca de los necios "que le dijeron que el Profeta memorizar frases y se limita a las repitió." —Kenneth W. Godfrey, "A New Prophet and a New Scripture: The Coming Forth of the Book of Mormon," Ensign (Jan 1988): {{{start}}}–{{{end}}}.

1977

Ensign

"Allí dio su punto de vista más detallada de" la manera en que se tradujo el Libro de Mormón ': "' José Smith pondría a la piedra vidente en un sombrero y poner su cara en el sombrero, dibujo de cerca alrededor de su cara para excluir la luz . '"
—Richard Lloyd Anderson, "‘By the Gift and Power of God’," Ensign (Sep 1977), 79, emphasis added. off-site (Inglés)

1974

Friend

"Al ayudar con la traducción, José encontró con las planchas de oro", un curioso instrumento que los antiguos llamaban Urim y Tumim, que consistía en dos piedras transparentes establecidos en un borde de un arco fijada a una coraza. " 'José también utilizado una, roca marrón con forma de huevo para traducir llamado una piedra vidente. '"
—“A Peaceful Heart,” Friend, Sep 1974, 7 off-site (Inglés)

1882

  • Millennial Star 4 (1882).

Others

  • Hyrum Andrus ay nd Helen Mae Andrus, Personal Glimpses of the Prophet Joseph Smith (Covenant, 2009), 26, 44.
  • Hyrum Andrus, Joseph Smith, the Man and the Seer (Deseret Book, 1960), 12, 101.


The stone and Nephite interpreters

El hecho: Joseph used a seer stone and the Nephite interpreters to translate the Book of Mormon.
Donde se puede encontrar: The Ensign

1977

Ensign

"...the Prophet possessed a seer stone, by which he was enabled to translate as well as from the Urim and Thummim, and for convenience he then used the seer stone."
—Richard Lloyd Anderson, "‘By the Gift and Power of God’," Ensign (Sep 1977), 79, emphasis added. off-site (Inglés)

Book of Mormon authorship theories

El hecho: The Church doesn't mention secular Book of Mormon authorship theories which involve workes such as Ethan Smith's View of the Hebrews or the Spalding manuscript
Donde se puede encontrar: General Conference, Ensign

October 2009 General Conference

For 179 years this book has been examined, and attacked. Denied and deconstructed. Targeted and torn apart, like perhaps no other book in modern religious history. Perhaps like no other book in any religious history, and still, it stands. Failed theories about its origins have been born, parroted and died. From Ethan Smith to Solomon Spalding, to deranged paranoid, to cunning genius. None of these frankly pathetic answers for this book has ever withstood examination, because there is no other answer than the one Joseph gave as its young, unlearned translator.
—Elder Jeffrey R. Holland, General Conference talk, Oct. 4, 2009

2002

Liahona

He also bore his testimony in these words: “Friends and brethren my name is Cowdery, Oliver Cowdery. In the early history of this church I stood identified with [you]. … I … handled with my hands the gold plates from which [the Book of Mormon] was translated. I also beheld the interpreters. That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the prophet.” 8 Even though Oliver came back, he lost his exalted place in the Church.
—James E. Faust, “‘Some Great Thing’,” Liahona, Jan 2002, 53–56 off-site (Inglés)

1993

Ensign

It is strange to me that unbelieving critics must still go back to the old allegations that Joseph Smith wrote the book out of ideas gained from Ethan Smith’s View of the Hebrews and Solomon Spaulding’s manuscript. To compare the Book of Mormon with these is like comparing a man to a horse. It is true they both walk, but beyond this there is little similarity.
— Gordon B. Hinckley, “My Testimony,” Ensign, Nov 1993, 51 off-site (Inglés)

1992

Ensign

At one time, it was popular among critics to contend that a literary work of Joseph Smith’s day, a manuscript authored by the Reverend Solomon Spalding (also spelled Spaulding), influenced the plot of the Book of Mormon. Spalding died in 1816, but his manuscript survived and was used by Eber D. Howe to advance a “Spalding theory” in the first anti-Mormon work of note, Mormonism Unvailed, (Painesville: E. D. Howe, 1834; original spelling preserved.) Howe held that Sidney Rigdon had been responsible for taking Spalding’s manuscript from a printing establishment in Pittsburgh, Pennsylvania, and later making it available for publication through Joseph Smith.
—Larry C. Porter, “I Have a Question,” Ensign, June 1992, 27–29 off-site (Inglés)

1986

Ensign

Enemies threatened to knock down the walls of the temple. Philastus Hurlburt was excommunicated and in bitterness set in motion the Spaulding manuscript story of the origin of the Book of Mormon with all of the mischief that for years followed that concoction.
—Gordon B. Hinckley, “Go Forward with Faith,” Ensign, Aug 1986, 3 off-site (Inglés)

These restored truths came fully formed. Joseph Smith did not receive them through Solomon Spaulding, Ethan Smith, Sidney Rigdon, Oliver Cowdery, or any others to be advanced by those desperate for any explanation other than the correct one.
—Neal A. Maxwell, “‘A Choice Seer’,” Ensign, Aug 1986, 6 off-site (Inglés)

1984

Ensign

This interpretation initially appeared in the first anti-Mormon book, Mormonism Unvailed, a work published by Eber D. Howe and, most believe, authored by Philastus Hurlburt, an apostate. This hypothesis for the formulation of the Book of Mormon can best be summed up thus: “The Book of Mormon is the joint production of Solomon Spaulding and some other designing knave.” They conjectured this “knave” to be Sidney Rigdon.
—Keith W. Perkins, “Francis W. Kirkham: A ‘New Witness’ for the Book of Mormon,” Ensign, Jul 1984, 53 off-site (Inglés)

1977

Ensign

Every few years the opponents of the Church dust off one of the timeworn theories about how the Book of Mormon “really” was written. One of the dustiest is the theory that the Book of Mormon is based on a stolen manuscript written by Solomon Spaulding, a would-be novelist who died in 1816.
—Orson Scott Card, “Spaulding Again? ,” Ensign, Sept. 1977, 94–95 off-site (Inglés)

So it was that they sought to take the divine stamp away from his translation of the Book of Mormon. They determined to “humanize” his work by saying that he himself had composed the volume, or that he stole it from Spaulding, or that Sidney Rigdon wrote it, although it was published well before Joseph ever heard of Sidney Rigdon.
—Mark E. Petersen, “It Was a Miracle!,” Ensign, Nov 1977, 11 off-site (Inglés)

1976

Ensign

Would you respond to the theories that the Book of Mormon is based on the Spaulding manuscript or on Ethan Smith’s View of the Hebrews?
—Bruce D. Blumell, “I Have a Question,” Ensign, Sept. 1976, 84–87 off-site (Inglés)

B.H. Roberts and the Book of Mormon

El hecho: It is claimed that B.H. Roberts lost his testimony of the Book of Mormon
Donde se puede encontrar: The Ensign

1983

Ensign

"The claim is made (in some anti-Mormon tabloids) that toward the end of his life, B. H. Roberts found insuperable difficulties with the Book of Mormon and even that he lost faith in it."
—Truman G. Madsen, "B. H. Roberts after Fifty Years: Still Witnessing for the Book of Mormon," Ensign (Dec 1983), 11. off-site (Inglés)

Book of Mormon and DNA

  • John L. Sorenson cautioned against reading the Book of Mormon text without care:
One problem some Latter-day Saint writers and lecturers have had is confusing the actual text of the Book of Mormon with the traditional interpretation of it. For example, a commonly heard statement is that the Book of Mormon is “the history of the American Indians.” This statement contains a number of unexamined assumptions—that the scripture is a history in the common sense—a systematic, chronological account of the main events in the past of a nation or territory; that “the” American Indians are a unitary population; and that the approximately one hundred pages of text containing historical and cultural material in the scripture could conceivably tell the entire history of a hemisphere. When unexamined assumptions like these are made, critics respond in kind, criticizing not the ancient text itself, but the assumptions we have made about it....[12]
Yet we need not feel self-righteous when the scholars are taken to task for their narrowness. Our people have exhibited a decided tendency to substitute comfortable “folk understanding” for facts on certain subjects, particularly having to do with archaeology. We must expect new facts and new interpretations about the ancient Nephites and Jaredites, for they are bound to come.[13]

Book of Mormon geography

El hecho: The Church only recently created the "limited geography theory" of the Book of Mormon to counter DNA claims
Donde se puede encontrar: Two issues of the Ensign published in 1984

1984

Ensign

John L. Sorenson discussed a limited geographical model for the Book of Mormon in 1984:

Polygamy

The practice of plural marriage during Joseph's lifetime

El hecho: Plural marriage was instituted during Joseph Smith's lifetime
Donde se puede encontrar: Priesthood/Relief Society lesson manual, the Ensign, and the Church's official website

2012

lds.org website

After God revealed the doctrine of plural marriage to Joseph Smith in 1831 and commanded him to live it, the Prophet, over a period of years, cautiously taught the doctrine to some close associates. Eventually, he and a small number of Church leaders entered into plural marriages in the early years of the Church. Those who practiced plural marriage at that time, both male and female, experienced a significant trial of their faith. The practice was so foreign to them that they needed and received personal inspiration from God to help them obey the commandment.

When the Saints moved west under the direction of Brigham Young, more Latter-day Saints entered into plural marriages.
Plantilla:Ldsorg

2007

Lesson manual: Teachings of Presidents of the Church: Joseph Smith

This book deals with teachings of the Prophet Joseph Smith that have application to our day....This book also does not discuss plural marriage. The doctrines and principles relating to plural marriage were revealed to Joseph Smith as early as 1831. The Prophet taught the doctrine of plural marriage, and a number of such marriages were performed during his lifetime.
—The 2008-2009 lesson manual Teachings of Presidents of the Church: Joseph Smith, (2007), pages vii–xiii (énfasis añadido)

1996

Lesson manual: Our Heritage: A Brief History of the Church of Jesus Christ of Latter-day Saints

While working on the translation of the Bible in the early 1830s, the Prophet Joseph Smith became troubled by the fact that Abraham, Jacob, David, and other Old Testament leaders had more than one wife. The Prophet prayed for understanding and learned that at certain times, for specific purposes, following divinely given laws, plural marriage was approved and directed by God. Joseph Smith also learned that with divine approval, some Latter-day Saints would soon be chosen by priesthood authority to marry more than one wife. A number of Latter-day Saints practiced plural marriage in Nauvoo, but a public announcement of this doctrine and practice was not made until the August 1852 general conference in Salt Lake City. At that conference, Elder Orson Pratt, as directed by President Brigham Young, announced that the practice of a man having more than one wife was part of the Lord’s restitution of all things (see Acts 3:19–21).
Our Heritage: A Brief History of the Church of Jesus Christ of Latter-day Saints (1996), 97

1992

Ensign

Her great trial came when the prophet revealed to Emma that they would be required to live the ancient law of Abraham—plural marriage. Emma suffered deeply hurt feelings because of it. While she agreed with this doctrine at times, at other times she opposed it. Years later, Emma is purported to have denied that any such doctrine was ever introduced by her husband.
—Gracia N. Jones, "My Great-Great-Grandmother, Emma Hale Smith," Ensign (Aug 1992): {{{start}}}–{{{end}}}.(énfasis añadido)

1989

Ensign

The Prophet introduced several doctrines relating to the temple including the temple ceremonies and plural marriage, which some could not accept....
—William G. Hartley, “The Knight Family: Ever Faithful to the Prophet,” Ensign, Jan 1989, 43 off-site (Inglés) (énfasis añadido)

1978

Ensign

How a family accepts members who join it by marriage is, in some ways, analogous to how a Church accepts members who join it by baptism. The experiences of plural marriage make the analogy even closer....the Prophet Joseph Smith recorded a revelation to the Whitneys on plural marriage....The Whitneys gave their daughter into the system of plural marriage and received into their family other plural wives.
—D. Michael Quinn, “The Newel K. Whitney Family,” Ensign, Dec 1978, 42 off-site (Inglés) (énfasis añadido)

1977

Ensign

Starting during Joseph Smith’s own lifetime but limited to a few dozen families until its official announcement in 1852, plural marriage brought a powerful new challenge to the equanimity of Latter-day Saint family life...
—Davis Bitton, "Great-Grandfather’s Family," Ensign (Feb 1977): {{{start}}}–{{{end}}}.(énfasis añadido)

1973

New Era

The great prophet Elias, whom Joseph Fielding Smith says is Noah..., appeared and bestowed upon their heads the keys of the dispensation of Abraham, or in other words, as Elder Bruce R. McConkie says in Mormon Doctrine...the keys of celestial and plural marriage.
—Jerry C. Roundy, “The Greatness of Joseph Smith and His Remarkable Visions,” New Era, Dec 1973, 7 off-site (Inglés) (énfasis añadido)

Joseph's marriages to young women

The Ensign

El hecho: Some of Joseph Smith's marriages were to young women
Donde se puede encontrar: The Ensign

  • June 1979 Ensign: Although little Don Carlos Smith died a short time later, Emily and Eliza continued to live in the Smith home, where, in the summer of 1842, both girls “were married to Bro. Joseph about the same time, but neither of us knew about the other at the time; everything was so secret” (Emily, “Incidents,” p. 186).
    —Dean Jessee, "‘Steadfastness and Patient Endurance’: The Legacy of Edward Partridge," Ensign (Jun 1979), 41. off-site (Inglés) (énfasis añadido)
  • December 1978 Ensign: How a family accepts members who join it by marriage is, in some ways, analogous to how a Church accepts members who join it by baptism. The experiences of plural marriage make the analogy even closer....the Prophet Joseph Smith recorded a revelation to the Whitneys on plural marriage....The Whitneys gave their daughter into the system of plural marriage and received into their family other plural wives.
    —D. Michael Quinn, “The Newel K. Whitney Family,” Ensign, Dec 1978, 42 off-site (Inglés) (énfasis añadido)

Some plural marriages occurred after the 1890 Manifesto

LDS.org

El hecho: Some plural marriages occurred after 1890, until finally ended in 1904
Donde se puede encontrar: lds.org website

  • Just as the practice of plural marriage among the Latter-day Saints began gradually, the ending of the practice after the Manifesto was also gradual. Some plural marriages were performed after the Manifesto, particularly in Mexico and Canada. In 1904, President Joseph F. Smith called for a vote from the Church membership that all post-Manifesto plural marriages be prohibited worldwide. — Plantilla:Ldsorg

Brigham Young's practice of polygamy

El hecho: Brigham Young practiced polygamy
Donde se puede encontrar: lds.org, the Ensign

Church web site lds.org

  • Polygamy — or more correctly polygyny, the marriage of more than one woman to the same man — was an important part of the teachings of The Church of Jesus Christ of Latter-day Saints for a half-century. The practice began during the lifetime of Joseph Smith but became publicly and widely known during the time of Brigham Young.
    —LDS Newsroom, lds.org off-site (Inglés)

The Ensign

  • July 1980 Ensign: In Sunday School someone mentioned Brigham Young and polygamy...
    —Meryl C. Liptrott, “Waking from the Nightmare,” Ensign, July 1980, 54–55 off-site (Inglés)
  • February 1976 Ensign: Brigham Young, born on June 1, 1801, at Whittingham, Vermont, was 43 years old when he was called to the leadership of the Church. For over 33 years he lead the Saints, guiding them through some of their heaviest persecution—the exodus from Nauvoo, the crossing of the plains, the colonizing of the desert, the polygamy trials—until his death on August 29, 1877.
    —“Brigham Young,” Ensign, Feb 1976, 80 off-site (Inglés)

Changes to the Doctrine and Covenants

Changes to D&C revelations

El hecho: The revelations contained in the Doctrine and Covenants were edited and modified from their original form
Donde se puede encontrar: The Ensign

The Ensign

  • January 2013 Ensign: Many Revelations Were Later Revised by Joseph Smith through Inspiration. Over the course of the first five years of the Church, Joseph and others under his direction made changes and corrections to some of the early revelation texts in an attempt to more closely portray the intent of the revelation. Other times, especially as the revelations were being prepared for publication, Joseph was inspired to update the contents of the revelations to reflect a growing Church structure and new circumstances. At times this process resulted in substantial additions to the original text.5 As early as November 1831, a Church conference resolved that “Joseph Smith Jr. correct those errors or mistakes which he may discover by the Holy Spirit while reviewing the revelations and commandments and also the fullness of the scriptures.”
    —Gerrit Dirkmaat, "Great and Marvelous Are the Revelations of God," Ensign (January 2013). off-site (Inglés)
  • July 2009 Ensign: In some instances, when a new revelation changed or updated what had previously been received, the Prophet edited the earlier written revelation to reflect the new understanding. Thus, as his doctrinal knowledge clarified and expanded, so did the recorded revelations. They were characterized by the changing nature of his understanding of the sacred subject matter. The Prophet did not believe that revelations, once recorded, could not be changed by further revelation.
    —Marlin K. Jensen, "The Joseph Smith Papers: The Manuscript Revelation Books," Ensign (July 2009), 46–51.(énfasis añadido) off-site (Inglés)
  • February 1985 Ensign: Many of the editing changes occurred after the revelations were printed in the Book of Commandments.
    —Melvin J. Petersen, "Preparing Early Revelations for Publication," Ensign (February 1985), 14. off-site (Inglés)
  • January 1985 Ensign: However, a correct understanding of the nature of the revelations the Prophet Joseph Smith received and how he updated them in light of continued revelation explains why many changes occurred. Indeed, each of the sections has been edited to some degree, demonstrating that Joseph Smith did not receive all these revelations as word-for-word dictations from the Lord (although he may have received some this way). Rather, he received inspiration and wrote the revelations using his own words, often couched in Victorian English.
    —Robert J. Woodford, "How the Revelations in the Doctrine and Covenants Were Received and Compiled," Ensign (January 1985), 27. (énfasis añadido) off-site (Inglés)
  • December 1984 Ensign: This was the beginning of controversies and charges made by persons who do not know or understand that the text of recorded revelation can be edited and “changed.” First, we must recognize that Joseph Smith’s purposeful changes are in a different category from copying errors.
    —Robert J. Woodford, "The Story of the Doctrine and Covenants," Ensign (December 1984), 32. (énfasis añadido) off-site (Inglés)
  • May 1974 Ensign: Some have alleged that these books of revelation are false, and they place in evidence changes that have occurred in the texts of these scriptures since their original publication. They cite these changes, of which there are many examples, as though they themselves were announcing revelation. As though they were the only ones that knew of them. Of course there have been changes and corrections. Anyone who has done even limited research knows that. When properly reviewed, such corrections become a testimony for, not against, the truth of the books.
    —Boyd K. Packer, "We Believe All That God Has Revealed," Ensign (May 1974), 93. (énfasis añadido) off-site (Inglés); also in Boyd K. Packer, "We Believe All That God Has Revealed," in Conference Report (April 1974), 137.

First Vision Accounts

Multiple accounts

El hecho: Joseph recorded multiple accounts of the First Vision, and some of the details of these accounts differ from one another
Donde se puede encontrar: The Ensign, CES Student Manual

Critics charge that the existence of multiple accounts of the First Vision has been hidden. A review of just some of the sources demonstrates that this is simply false:

The Improvement Era

  • April 1970 Improvement Era: Here printed for the first time is a report on eight different accounts of the First Vision.
    Dr. James B. Allen, "Eight Contemporary Accounts of Joseph Smith's First Vision - What Do We Learn from Them?", Improvement Era, April 1970, 4-13. off-site (Inglés)

On page 12 of this official publication, all known accounts of the First Vision were compared in an easy-to-understand chart, demonstrating that the author and the Church did not think they had anything to hide:

Chart of First Vision account elements from Improvement Era (April 1970): 12.

The Ensign

  • January 1985 Ensign: On at least four different occasions, Joseph Smith either wrote or dictated to scribes accounts of his sacred experience of 1820. Possibly he penned or dictated other histories of the First Vision; if so, they have not been located. The four surviving recitals of this theophany were prepared or rendered through different scribes, at different times, from a different perspective, for different purposes and to different audiences. It is not surprising, therefore, that each of them emphasizes different aspects of his experience.
    —Milton V. Backman, Jr., "Joseph Smith's Recitals of the First Vision," Ensign (January 1985), 8. off-site (Inglés)
  • January 1996 Ensign:: I am glad, for example, that we have several accounts of the First Vision, the ministry of Christ, the Atonement, the plan of salvation, the signs of the last days, and the conditions during the millennium. None of the various accounts exhaust the subject; each contributes to its advancement line upon line, even though important elements may be repeated. We need not regard them as competing or as being at odds with each other, but rather, as enhancing our understanding of the whole.
    Keith Meservy, "Four Accounts of the Creation," Ensign (January 1986), ?. off-site (Inglés)
  • April 1996 Ensign: How many First Vision reports were made while the Prophet was alive? It is better to ask how many independent accounts came from contact with the Prophet. Some vision narratives were republished and are really copies of an original record.

    We now know of nine contemporary reports from the Prophet himself or from those who personally heard him relate his first vision: (1) the Prophet’s handwritten description in 1832, an attempt to start a manuscript history of the Church; (2) a Church secretary’s brief 1835 journal entry of Joseph talking with a visitor who called himself Joshua, the Jewish minister; (3) the 1838 history discussed above, published in 1842 and now in the Pearl of Great Price; (4) Orson Pratt’s publication, the first publicly disseminated, of the Prophet’s vision in his Interesting Account of Several Remarkable Visions, issued in 1840 in Edinburgh, Scotland; (5) Orson Hyde’s revision of Orson Pratt’s pamphlet, published in 1842 for German readers and adding some insights that may have come from his contact with Joseph Smith; (6) the Wentworth Letter, created in response to editor John Wentworth’s inquiry and published by Joseph Smith in 1842 in Times and Seasons; this account adapted parts of Orson Pratt’s pamphlet; (7) Levi Richards’s diary about Joseph Smith preaching in the summer of 1843 and repeating the Lord’s first message to him that no church was His; (8) a newspaper interview in the fall of 1843; (9) Alexander Neibaur’s 1844 journal entry of a conversation at the Prophet’s house.
    Richard L. Anderson, "Joseph Smith’s Testimony of the First Vision," Ensign (April 1996). off-site (Inglés)
  • January 2005 Ensign: During the lifetime of the Prophet Joseph Smith, the story of his First Vision was told in print several times, by him (in 1832, 1835, 1838–39, and 1842), or by others who had heard his account and retold it (in 1840, 1842, 1843, and 1844).
    —Ronald O. Barney, "The First Vision: Searching for the Truth," Ensign (January 2005), 14–19. off-site (Inglés)

CES manuals

  • CES Manual 2003: Church Educational System, “Additional Details from Joseph Smith’s 1832 Account of the First Vision,” in Presidents of the Church: Student Manual (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2003), 5–6. off-site (Inglés)
  • CES Manual 2003: Church Educational System, “The First Vision,” in Church History in the Fullness of Times: Student Manual (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2003), 29–36. off-site (Inglés)

Journals

  • Dean C. Jessee, "The Early Accounts of Joseph Smith's First Vision," BYU Studies 9 (Spring 1968-1969): 275-294.
  • Richard Lloyd Anderson, "Circumstantial Confirmation of the First Vision Through Reminiscences," BYU Studies 9 (1968-1969): 373-403.

Books

  • 2009: Matthew B. Brown, A Pillar of Light: The History and Message of the First Vision (American Fork, UT: Covenant, 2009).
  • 2005: Plantilla:OpeningtheHeavens See also BYU Studies version: PDF link
  • 2002: Plantilla:PWJSOrig
  • 2002: Plantilla:PWJS
  • 1989:Milton V. Backman, Jr., "Verification of the 1838 Account of the First Vision," in Pearl of Great Price: Revelations from God, edited by Charles D. Tate and H. Donl Peterson (Salt Lake City: UT, Deseret Book, 1989), 237-247.
  • 1989: Plantilla:PJSVol1
  • 1985: Dean C. Jessee, “The Early Accounts of Joseph Smith’s First Vision,” in Robert L. Millet and Kent P. Jackson, eds., Studies in Scripture, Volume 2: The Pearl of Great Price (Salt Lake City: Randall Book, 1985), 303–314.
  • 1984: Dean C. Jessee, The Early Accounts of Joseph Smith's First Vision (Mormon Miscellaneous reprint series) (Mormon Miscellaneous, 1984).
  • 1980: Milton V. Backman Jr., Joseph Smith’s First Vision: Confirming Evidences and Contemporary Accounts, 2nd ed. (Salt Lake City: Bookcraft, 1980).
  • 1981: Adele Brannon McCollum, “The First Vision: Re-Visioning Historical Experience,” in Neal E. Lambert, ed., Literature of Belief: Sacred Scripture and Religious Experience (Provo, UT: BYU Religious Studies Center, 1981), 177–96.
  • 1978 Truman G. Madsen, "The First Vision and Its Aftermath," in Joseph Smith the Prophet (Salt Lake City, Utah: Deseret Book, 1978), 7-18.
  • 1971: Milton V. Backman, Joseph Smith’s First Vision: The first vision in its historical context (Salt Lake City: Bookcraft, 1971).
  • 1971: Milton V. Backman, Joseph Smith's First Vision: Confirming Evidences and Contemporary Accounts (Salt Lake City: Deseret Book Co., 1971).


  • 1965: Paul R. Cheesman, "An Analysis of the Accounts Relating to Joseph Smith's Early Visions" (Master's thesis. College of Religious Instruction, Brigham Young University, 1965). Cheeseman was a graduate student who was the first to discover the 1832 account.

Kinderhook plates

Joseph and the Church thought the Kinderhook plates were authentic for many years

El hecho: Many in the Church believed that the Kinderhook plates were authentic for many years until they were shown to be forgeries. Joseph was offered the chance to translate them, but did not.
Donde se puede encontrar: The Ensign

The Ensign

  • August 1981 Ensign: "A recent electronic and chemical analysis of a metal plate (one of six original plates) brought in 1843 to the Prophet Joseph Smith in Nauvoo, Illinois, appears to solve a previously unanswered question in Church history, helping to further evidence that the plate is what its producers later said it was—a nineteenth-century attempt to lure Joseph Smith into making a translation of ancient-looking characters that had been etched into the plates. Joseph Smith did not make the hoped-for translation. In fact, no evidence exists that he manifested any further interest in the plates after early examination of them, although some members of the Church hoped that they would prove to be significant. But the plates never did."
    —Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign (Aug 1981), 66. off-site (Inglés)

Kirtland Safety Society

Bank was unchartered

El hecho: The Kirtland Safety Society was unchartered, failed, and Joseph Smith was legally charged because of this.
Donde se puede encontrar: The Ensign

  • Milton V. Backman Jr., "A Warning from Kirtland," Ensign (Apr 1989), 26. off-site (Inglés)
  • Milton V. Backman Jr., "Kirtland: The Crucial Years," Ensign (Jan 1979), 24. off-site (Inglés)
  • Ronald K. Esplin, "Hyrum Smith: The Mildness of a Lamb, the Integrity of Job," Ensign (Feb 2000), 30. off-site (Inglés)
  • Glen M. Leonard, “Triumph and Tragedy,” Tambuli (Mar 1979): 34. off-site (Inglés)
  • Larry C. Porter, "Christmas with the Prophet Joseph," Ensign (Dec 1978), 9. off-site (Inglés)
  • Russell R. Rich, "Nineteenth-Century Break-offs," Ensign (Sep 1979), 68. off-site (Inglés)

Bank was held to be illegal

El hecho: Kirtland Safety Society was judged illegal.
Donde se puede encontrar: BYU Studies

  • Dale W. Adams, "Chartering the Kirtland Bank," Brigham Young University Studies 23 no. 4 (Fall 1983), 467–482. PDF link
  • Marvin S. Hill, Keith C. Rooker and Larry T. Wimmer, "The Kirtland Economy Revisited: A Market Critique of Sectarian Economics," Brigham Young University Studies 17 no. 4 (Summer 1977), 389–471. PDF link
  • Paul Sampson and Larry T. Wimmer, "The Kirtland Safety Society: The Stock Ledger Book and the Bank Failure," Brigham Young University Studies 12 no. 4 (Summer 1972), 427–436. off-site (Inglés)
  • Scott H. Partridge, "The Failure of the Kirtland Safety Society," Brigham Young University Studies 12 no. 4 (Summer 1972), 437–454. PDF link

Martyrdom and Joseph's use of a gun

Joseph fired a gun at Carthage Jail

El hecho: Joseph Smith was smuggled a gun while in Carthage Jail, and fired it at his attackers
Donde se puede encontrar: Joseph's gun displayed in the Museum of Church History and Art, History of the Church, The Ensign, Primary lessons 32 and 37

Museum of Church History and Art

Ensign (June 2013): 40, shows Joseph with the pepperbox pistol he would fire to defend himself and others prior to his murder.
  • Joseph's pistol is displayed in the Museum of Church History and Art in Salt Lake City, Utah, and labeled as such. An image of the pepperbox pistol may be viewed here]]

The Ensign

  • June 2013 Ensign: A full-page painting shows John Taylor with the hickory stick he used to defend himself, and Joseph Smith with the pepperbox pistol in his pocket.
  • June 1994 Ensign: The Prophet dropped to his brother. “Oh! My poor, dear brother Hyrum,” he groaned. The deep look of sympathy on Joseph’s face fastened itself to Elder Taylor’s mind. The Prophet then stood, and with a firm step he went to the door, pulled the pepperbox from his pocket, and, reaching around the door casing, fired blindly into the hallway. He snapped all six shots. Half discharged, striking three men.
    —Reed Blake, "Martyrdom at Carthage," Ensign (June 1994), 30. (énfasis añadido) off-site (Inglés)
  • April 1984 Ensign: ...the Mormons on the inside of the jail, including the Smiths, presented pistols through the windows and doors of the jail, and fired upon the guard"
    —Larry C. Porter, "I Have A Question: "How did the U.S. press react when Joseph and Hyrum were murdered?," Ensign (April 1984), 22–23. off-site (Inglés) (énfasis añadido) A photo of the pistol is in January 1984 edition of the Ensign.

Church lesson manuals

  • Primary manual, 1997: The brethren tried to bar the door shut and use their few weapons to drive off the mob. Joseph Smith fired a pistol and John Taylor used his heavy cane to try to knock down the guns of the mob as they were pushed into the room through the door, but there were too many people in the mob for the brethren to defend themselves.
    —“Lesson 37: Joseph and Hyrum Smith Are Martyred,” Primary 5: Doctrine and Covenants: Church History (1997), 210. off-site (Inglés) (énfasis añadido) Note that the pistol is here described even in a children's lesson manual!
  • Gospel Doctrine manual, Lesson 32: Joseph continued snapping his revolver round the casing of the door into the space as before.
    —“To Seal the Testimony”, Doctrine and Covenants and Church History Gospel Doctrine Teacher’s Manual, 183. (énfasis añadido) off-site (Inglés)

The History of the Church

  • History of the Church tells about the pistol x 2.

There are many more references to the pistol in Church publications.

Changes to the Word of Wisdom

Joseph drank wine

El hecho: Joseph drank wine while at Carthage Jail
Donde se puede encontrar: History of the Church

Joseph and others drank wine at Carthage. This fact is presented without apology in 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), 6:616. BYU Studies link:

Before the jailor came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more.

The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailor went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down. (énfasis añadido)

Joseph Smith and politics

Joseph's campaign for President

El hecho: Joseph campaigned for President of the United States
Donde se puede encontrar: The Ensign

  • February 2009, Ensign: It was unanimously decided that Joseph Smith would run for president of the United States on an independent platform. Thus began one of the most fascinating third-party presidential campaigns in American history.
    —Arnold K. Garr, “Joseph Smith: Campaign for President of the United States,” Ensign, Feb 2009, 48–52 off-site (Inglés) (énfasis añadido)

Origin of the Book of Abraham and Joseph Smith papyri

The papyri and the Book of the Dead

El hecho: The text of the Joseph Smith papyri does not match the text of the Book of Abraham
Donde se puede encontrar: The Improvement Era , the Ensign

  • August 1968 Improvement Era: The largest part of the papyri in the possession of the Church consists of fragments from the Egyptian Book of the Dead.
    —Hugh Nibley, "A New Look at the Pearl of Great Price," Improvement Era (August 1968), 56–57. This issue contains color photographs of the papyri. A scan of the page from the article can be viewed here.
  • March 1976 Ensign: A Book of Breathings text that closely matches the Joseph Smith version (and there are precious few of them) is the so-called Kerasher Book of Breathings. It too has a frontispiece, only in this case it is the same as our Facsimile No. 3, showing that it too is closely associated with our text."
    —Hugh Nibley, “I Have a Question,” Ensign, Mar. 1976, 34–36 off-site (Inglés)
  • July 1988 Ensign: Why doesn’t the translation of the Egyptian papyri found in 1967 match the text of the Book of Abraham in the Pearl of Great Price?
    —Michael D. Rhodes, “I Have a Question,” Ensign, July 1988, 51–53 off-site (Inglés)


Violence and conflict

The Danites

El hecho: A group Church members called the Danites attacked non-Mormons
Donde se puede encontrar: The Friend, the New Era, the Ensign

The Friend

  • July 1993 Friend: One Mormon, Sampson Avard, formed a group, called the Danites, to seek revenge on the Missourians. But when the Danites attacked the nonmembers, it only gave them more reason to distrust the Saints.
    —Sherrie Johnson, “Persecutions in Missouri,” Friend, Jul 1993, 47 off-site (Inglés)

The New Era

  • March 1972 New Era: Zane Grey, Robert Louis Stevenson, Joaquin Miller, and a host of lesser-known writers have used the Danites, but perhaps the most well-known treatment is that of A. Conan Doyle in A Study of Scarlet...
    —Neal E. Lambert and Richard H. Cracroft, “Through Gentile Eyes: A Hundred Years of the Mormon in Fiction,” New Era, Mar 1972, 14 off-site (Inglés)

The Ensign

  • April 1979 Ensign: Sampson Avard, an elder in Far West, may have taken license from the address to organize a covert society called the Danites which engaged in activities that did much damage to the Church’s reputation.
    —Max H Parkin, “Missouri’s Impact on the Church,” Ensign, Apr 1979, 57 off-site (Inglés)

Other Church magazines

  • March 1979 Tambuli: Exaggerated reports of this confrontation reached Governor Boggs. He was told that the Saints were burning towns, driving established settlers from their homes and undermining civil authority through the activities of a group known as the “Danites”—a band of avengers. Joseph Smith was charged with being the prime instigator but had nothing to do with it and exposed the participants when he became aware of it.
    —Glen M. Leonard, “Triumph and Tragedy,” Tambuli, Mar 1979, 34 off-site (Inglés)

Mountain Meadows Massacre

El hecho: Members of the Church perpetrated the massacre of a wagon train in 1857
Donde se puede encontrar: The Ensign

The Ensign

  • September 2007 Ensign: For a century and a half the Mountain Meadows Massacre has shocked and distressed those who have learned of it. The tragedy has deeply grieved the victims’ relatives, burdened the perpetrators’ descendants and Church members generally with sorrow and feelings of collective guilt, unleashed criticism on the Church, and raised painful, difficult questions. How could this have happened? How could members of the Church have participated in such a crime?
    —Richard E. Turley Jr., “The Mountain Meadows Massacre,” Ensign, Sep 2007, 14–21 off-site (Inglés)

Notas

  1. Gordon B. Hinckley, "Keep the Faith," Ensign (Sep 1985)
  2. Gordon B. Hinckley, "Lord, Increase Our Faith," Ensign (Nov 1987)
  3. Larry C. Porter, "Joseph Smith’s Susquehanna Years," Ensign (Feb 2001)
  4. Dallin H. Oaks, "Recent Events Involving Church History and Forged Documents," Ensign (Oct 1987)
  5. Dallin H. Oaks, "Recent Events Involving Church History and Forged Documents," Ensign (Oct 1987)
  6. Richard Lloyd Anderson, "The Alvin Smith Story: Fact and Fiction," Ensign (Aug 1987)
  7. History of the Church Volume 3, p. 29
  8. Millennial Star 26 (1864): 264-6.
  9. Millennial Star 9.6 (March 15, 1847): 85-89
  10. Latter-day Saints' Millennial Star, 3.5 (September, 1842): 87-92
  11. Gerrit Dirkmaat (Departamento de historia de la iglesia), "Great and Marvelous Are the Revelations of God," Ensign, enero 2013. (énfasis añadido) off-site (Inglés)
  12. Plantilla:DiggingPt1
  13. Plantilla:DiggingPt2