Authenticity of the Book of Mormon

AUTHENTICITY OF THE BOOK OF MORMON.

To write about the authenticity of the Book of Mormon, at this time, is necessarily to repeat, to a very large extent, what has already been presented to the reading public by Orson Pratt, George Reynolds, B.H. Roberts, Dr. James E. Talmage, and other authors of standard Church works. The important subject is, nevertheless, again approached in these paragraphs, in the hope that through the blessings of God, perhaps an additional precious truth may be brought to light from the inexhaustible storehouse of evidence; and that some of the readers of the Star, especially those who are young in the Church or have just begun to investi­gate the claims made for that sacred volume, will find an attempt to state the case again, helpful.

The question of the authenticity of the books of the Old and New Testaments is complex, and in some particulars almost hopelessly difficult, because there is no copy anywhere of the books as originally written. The correct text has to be constructed by a minute comparison of the hundreds of manuscripts extant, with their thousands of variations or differences, and by examining old translations, fragmentary quotations, and targums. And after this immense task is done the question arises, Which of the books in the Bible were certainly written by the inspired men whose names they bear? A new line of research is then necessary. We must delve into history in order to ascertain what the testimony of antiquity is on the subject, and we must apply all the methods of legitimate criticism in order to form an idea of the scope of each book, the circumstances under which it was written, and the pro­bable authorship. It is evident that au inquiry of this nature is far beyond the general reader, and that many are misled and fall into the error of false criticism because of their inability to appre­ciate its reasoning at its true value.

In the case of the Book of Mormon no such difficulties present themselves. In this volume we also have ancient writings, extending over a period of a thousand years, from 600 B.C. to 400 A.D. They are the compositions of many authors, but handed down to us in an abridged form by Mormon and Moroni, in a language now, as far as known, extinct. The plates on which the text was engraved are not accessible, having been removed beyond human reach as soon as the translation into English was completed, this being the great purpose for which the record had been made and preserved. It follows that questions relating to the purity of the text, and even the correctness of the translation; and many other questions, more or less perplexing, are obviated. That simplifies the inquiry into the authenticity of the Book of Mormon. It places the man and woman . without special learning, but with common intelligence, on a level with the scholar as far as the claim of the Book of Mormon is concerned. Each one can judge for him­self of the value of the evidence presented, and the objections raised. No one depends for his belief in this matter on the con­flicting and confusing representations of scholarship. Nobody needs to take anything for granted because of his inability to verify for himself the various allegations of scientists and pseudo­scientists. He can follow the case of this remarkable book with full assurance of arriving at the truth, just as a juryman, though not a lawyer, does a case in court.

I. The Witnesses.

In considering the evidence for the authenticity of the Book of Mormon, we naturally first turn to the simple narrative of the Prophet Joseph himself.

According to the Prophet’s own statement, on the evening of the 21st of September, 1823, after he had held communion with God in prayer and supplication, Moroni appeared to him and told him of the existence of the plates and of his mission to translate the record. On the 22nd of September, 1827, he says the heavenly messenger delivered them into his hands. Joseph, as soon as pos­sible, began the work of translating, by the aid of Urim and Thummim—two stones in silver bows fastened to a breastplate— and completed it in 1830.

There is no reason to doubt this testimony of the Prophet Joseph, any more than there is to doubt the statement of Paul that he saw our Lord and heard Him speak, on the road to Damascus; or that Daniel saw and conversed with the angel Gabriel; or that Moses had tables of stone upon which God had written the Decalogue (Ex. 32:16).

There is, really, no other satisfactory explanation of the origin of the book. Joseph Smith could not, at any time, and especially not in his early youth, have composed such a work. The anti­quated Spalding Story, although adhered to by Schroder, Shook, and (according to an interview published in the Los Angeles Express, as late as August 12th, 1905), by Major Olmstead, is un­tenable after the discovery and publication of Spalding’s long-lost manuscript. This is admitted by Prof. Riley, who says:

“In spite of a continuous stream of conjectural literature, it is as yet impossible to pick out any special document as an original source of the Book of Mormon. In particular, the commonly accepted Spalding theory is insoluble from external evidence and disproved by internal evidence” {The Founder of Mormonism, p. 172).

And also by Rev. D. H. Bays:

“The long-lost Spalding Story has at last been unearthed, and is now on deposit in the library of Oberlin College at Oberlin, Ohio, and may be examined by anyone who may take the pains to call on President Fair­child, of that institution. * * * The Spalding Story is a failure.

Do not attempt to rely upon it—it will let you down.

“The entire theory connecting Sidney Rigdon and the Spalding romance with Joseph Smith in originating the Book of Mormon must be aban­doned” (Doctrines and Dogmas of Mormonism, D. H. Bays, pp. 24, 25).

This is the verdict of all who have given the subject an intelli­gent consideration.

Nor is the conjecture that Sidney Rigdon had something to do with the composition of the Book of Mormon tenable. It is well known that Mr. Rigdon, at the time that volume was being trans­lated, was connected with the Campbellite movement and was pastor of a church at Mentor, Ohio. Mr. Rigdon had never heard a “Mormon” sermon, nor had he ever seen a copy of the Book of Mormon till he was presented with one by Oliver Cowdery and Parley P. Pratt in the fall of 1830. It is an historical fact that Mr. Rigdon became a convert to the new religion through the preaching of these gentlemen during that visit. John Rigdon, a son of Sidney Rigdon, often stated that his father, many years after he became disassociated with the Church, solemnly declared, on being pressed for a statement, that he never heard of, or saw, the Book until it was presented to him by Cowdery and Pratt, and so impressive was this testimony that John Rigdon felt it his duty to join the Church, and did so. Those who assert that Spalding was the author of the original Book of Mormon manus­cript, forget that the original was engraved upon metal plates, and that there is ample testimony to that fact. Eleven witnesses saw and handled the plates. The Spalding theory does not ac­count for the witnesses, or the metal plates, and thereby defeats itself.

If, then, neither Rigdon, nor Spalding had anything to do with the authorship; and if Joseph himself could not have composed the Book of Mormon, there is no way of accounting for its existence unless we accept it as brought to light by divine power.

We are not, however, confined to the testimony of one witness. Joseph’s claims are amply corroborated.

What we may call the preface of the Book of Mormon consists of the testimony of eleven witnesses. Oliver Cowdery, David Whitmer, and Martin Harris declare that they saw the plates, and heard the voice of God to the effect that the translation was by His gift and power. They declare that they examined the engravings; that an angel came down from heaven and laid the plates before them, and that God commanded them to bear record to the truth of these statements. Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jun., John Whitmer, Hiram Page, Joseph Smith, Sen., Hyrum Smith, and Samuel H. Smith testify that Joseph showed them the plates, and that they handled the leaves that had been translated, and examined the engravings. This is the testimony. The closest scrutiny is invited.

Who are the witnesses?

Oliver Cowdery was a clerk in a store until the winter of 1828-9, and then he accepted a position as teacher in the district school in the town of Manchester, N.Y. He was twenty-five years of age when he gave his testimony. Later in life he practiced law in the State of Michigan. David Whitmer was about the same age as Oliver Cowdery. He belonged to a prosperous and respectable family of farmers and was brought up in the Presbyterian faith. He lived to a good old age and was honored and respected to the last among his friends and neighbors. Martin Harris was an older man, being about forty-four years of age when he became acquainted with Joseph Smith. He was then a prosperous farmer and by no means credulous, which appears from the fact that he insisted on consulting a scientist before making up his mind, and that he went to New York for that purpose, where he interviewed Professor Anthon, after which he was fully convinced. The eight witnesses were, like the three, intelligent men, capable of observa­tion and of judging for themselves as to the truth or falsehood of a proposition presented to them. All were, in other words, com­petent witnesses.

It is important to bear this in mind. Every one of these eleven witnesses enjoyed the confidence of their fellow citizens. They were capable of carrying on business with considerable success. They were in possession of all the privileges of citizenship, and their moral standing was irreproachable.[i] They were not deceived, for they testified to what they knew, not to what they had heard from others. There was no delusion; all could not have been sub­jects of the same delusion, or hallucination. If eleven respectable men testify that they have seen a meteor falling at a certain time, and their testimony agrees in all essential particulars, it must be accepted as true.

But were not these men interested witnesses? Did they not expect a profit out of their testimony, and must it not be rejected on that ground?

The truth as to that is the very opposite. Joseph Smith, from the first day that it was rumored about that he claimed to have been visited by an angel, became the object of hatred and persecu­tion. Joseph’s friends shared this lot with him. And not only that, but they were required to make pecuniary sacrifices for the furtherance of the work. There was no profit in view. Martin Harris gave freely of his time and means. Oliver Cowdery gave his time, and the Whitmers their hospitality on a magnificent scale. They were all fully aware of the attitude of the world, and that persecution would be their reward.

Did they never retract their testimony?

Never.

Martin Harris did not accompany the saints to Missouri, but remained in Ohio. In 1870, however, he came to Utah, where lie died in full fellowship with the Church. To the last he declared that his testimony was true. Oliver Cowdery was cut off from the Church in 1838, and remained outside for ten years. But dur­ing this time he, oil every occasion, re-affirmed his testimony, and in 1848, at a time when the saints were exiled in the wilderness and had no worldly prospects, lie came to Kanesville, Iowa, and asked for reinstatement as an humble member. He again de­clared: “I beheld with my eyes, and handled with my hands the gold plates from which it [the Book of Mormon] was transcribed. I also saw with my eyes and handled with my hands the ‘holy interpreters.’ That book is true.” David Whitmer also was ex­communicated in the year 1838, and never returned to the fold of the Church. He died in 1888, at Richmond, Missouri, aged 83 years. But during the fifty years he lived outside the Church, he never denied the truth of his testimony. On his death-bed, three days before his departure, he said to his family: “I want to say to you all, the Bible and the Record of the Nephites [the Book of Mormon] are true, so that you can say that you have heard me bear my testimony on my death-bed” (Richmond Democrat, February 2nd. 1888). Christian Whitmer was a faithful Church member when he died, in 1835. Jacob Whitmer left the Church in 1838, but to the last day of his life he testified to the truth of the Book of Mormon. Peter Whitmer, Jr., died in 1836, in full fellowship. John Whitmer was excommunicated in 1838. He died forty years later at Far West. In the midst of persecution he re-affirmed his testimony, and he continued to do so, till his death. Hiram Page severed his connection with the Church in 1838. He died in 1852. “Whenever he had an opportunity,” says his son, Philander Page, “to bear his testimony to this effect [the divinity of the Book of Mormon] he would do so, and seemed to rejoice exceedingly in having been privileged to see the plates” (Historical Record, p. 614). Joseph Smith, Sen., the father of the Prophet Joseph, died in 1840, holding the high office of presiding Patriarch in the Church. Hyrum Smith, like his brother, the Prophet, was martyred for his testi­mony. Samuel Smith died in 1844, at Nauvoo, only a short time after the martyrdom at Carthage, faithful to the end. Of the eleven witnesses only four, David, Jacob and John Whitmer, and Hiram Page died outside the Church. Not one of them ever denied the truth of the testimony they had given. None of them modified it in the least. To the last they declared that they had seen and handled the plates. The three witnesses maintained to the last that an angel appeared to them, and that their knowledge of the things testified to was beyond doubt. They maintained this in the face of persecution and ridicule. They gave this testi­mony whether they were members of the Church, or not; and at a time when a reversal of it, or even a modification, might have been of both social and pecuniary benefit to them. No cross­-examination, no change of circumstances, broke down that testi­mony which they had given to the world.

In any court of justice the testimony of a number of men of good repute and common intelligence, disinterested and in agree­ment on all essential points, is accepted as decisive in the most important case, even if life and death are involved; the testimony of these witnesses that they saw an angel; that they handled the plates and examined the characters engraved, and that the voice of God declared to them the divine origin of the Record, must be accepted as decisive, for the very same reason that any competent testimony is accepted in a court of justice.

(TO BE CONTINUED).