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He finds that what we take for granted as literal history has been tailored over the years for missionary purposes--slightly modified, added to, one aspect emphasized over another--to the point that the original narratives have been nearly lost. What was experienced as a spiritual event, something from an entirely different dimension, has been often refashioned as if it had been a physical, objective occurrence. This is not how the first Saints interpreted these events. Historians have reevaluated basic concepts surrounding these foundational stories and restored elements, including a nineteenth-century world view, that have been misunderstood, if not forgotten.
These are matters that I wrestled with for years. As a young man, I became involved in CES because of my commitment to the gospel and my love of the scriptures and also because of my passion for church history. These remain priorities today. I see a number of things differently now than I did before I embarked on this lifelong study of and service to the church. I volunteered toward the end of my career to be the LDS Institute director at the Salt Lake County jail. I looked forward to focusing on basic Bible teachings and doing some counseling. I also hoped that I might resolve some of my own questions in an atmosphere where I could freely contemplate them. Now that I am retired, I find myself compelled to discuss in public what I pondered mostly in private at that time.
I have two purposes in writing. One is to introduce church members who have not followed the developments in church history during the last thirty years to issues that are central to the topic of Mormon origins. I hope my survey will be enlightening and useful to anyone who has wanted to understand what has been termed the New Mormon History.
Second, I would like church members to understand historians and religion teachers like myself. When I, or my colleagues, talk or write about the LDS past, we tend to avoid superlatives that members expect when hearing a recital of our history. Their ears finely tuned to the nuances of such parlance, they assume that we have secularized the story, that we are intentionally obtuse, or that we split hairs. They have heard that we are revisionists, and by this they understand that we are rewriting history in a way that was never intended. In truth, we are salvaging the earliest, authentic version of these stories from the ravages of well-meaning censors who have abridged and polished them for institutional purposes.
Wallace B. Smith, president-emeritus of the RLDS church (now the Community of Christ), writing about "the foundation experiences" of Mormonism, observed: "One thing is clear. The genie is out of the bottle and it cannot be put back. Facts uncovered and the questions raised by the new Mormon historians will not go away. They will have to be dealt with if we are to maintain a position of honesty and integrity in our dealings with our own members as well as our friends in the larger religious community."1 I find this position to be both refreshing and healthy. I also agree with Thomas Jefferson, who taught that however discomfiting a free exchange may be, truth will ultimately emerge the victor.2 President Hugh B. Brown, a counselor in the LDS presidency during the 1960s, echoed in behalf of the church:
I admire men and women who have developed the questing spirit, who are unafraid of new ideas as stepping stones to progress. We should, of course, respect the opinions of others, but we should also be unafraid to dissent--if we are informed. Thoughts and expressions compete in the marketplace of thought, and in that competition truth emerges triumphant. Only error fears freedom of expression ... This free exchange of ideas is not to be deplored as long as men and women remain humble and teachable. Neither fear of consequence or any kind of coercion should ever be used to secure uniformity of thought in the church. People should express their problems and opinions and be unafraid to think without fear of ill consequences. ... We must preserve freedom of the mind in the church and resist all efforts to suppress it.3
These and similar sentiments motivate me in my current endeavor. I do not believe that what I have written is flawless, but I lay out the evidence and state the implications of what I see as clearly as possible. My years of teaching have taught me that if I am not direct, my point is missed. However, there is also a downside to such straightforwardness. If I seem provocative or insensitive, or if I offend, it is not my intention. These are issues that are deeply important to me. I do not treat them lightly, whatever the shortcomings of my prose. Yet, I feel good that I do not cloak the issues in ambiguities, with an overdose of qualifiers and disclaimers. I find these matters to be so engaging that, for me, they bring church history to life for the first time. If nothing else, the reader may sense my enthusiasm, which can be boundless, I admit.
Perhaps the reader is already puzzled by this lengthy dialogue on historiography and freedom of belief. If so, let me state clearly what can be expected from this book. I, along with colleagues, and drawing from years of research, find the evidence employed to support many traditional claims about the church to be either nonexistent or problematic. In other words, it didnt all happen the way weve been told. For the sake of accuracy and honesty, I think we need to address and ultimately correct this disparity between historical narratives and those that are told in church. Hopefully my book will be received in the spirit in which it is intended. As English philosopher John Stuart Mill said, any attempt to resist another opinion is a "peculiar evil." If the opinion is right, we are robbed of the "opportunity of exchanging error for truth." If it is wrong, we are deprived of a deeper understanding of the truth in "its collision with error."
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From the Preface: "I, along with colleagues, and drawing from years of research, find the evidence employed to support many traditional [official Mormon] claims about the [Mormon] church to be either nonexistent or problematic."
Chap. 1 ("Joseph Smith as Translator/Revelator") concludes that Jos. Smith "mistranslated a number of documents" including the Book of Abraham, used the King James Bible extensively in constructing the Book of Mormon, also weaving in many 19th century concerns, and that the Book of Mormon is of "no value in trying to learn more about ancient America or the Middle East."
Chap. 2 ("Authorship of the Book of Mormon") concludes that the Book of Mormon is most likely a 19th-century production pieced together from sources demonstrated to be available to Smith, and therefore not a translation from ancient metal plates which, in any case, were not used and often not even present during dictation to scribes, done by looking not at plates but into a hat with a stone placed in it, often separated from his scribe by a blanket hung between them. This chapter also mentions DNA evidence demonstrating that the origin of Native Americans is not as claimed in the Book of Mormon.
Chap. 3 ("The Bible in the Book of Mormon") demonstrates the King James Bible as source for numerous reworked Book of Mormon stories, many anachronisms and King James translators' errors copied in this erroneous form into the Book of Mormon. Quote: "Why would God reveal to Joseph Smith a faulty [mistranslated] KJV text?"
Chap 4 ("Evangelical Protestantism in the Book of Mormon") concludes that numerous theological issues addressed in the Book of Mormon probably derived from Smith's Upstate New York religious environment than from the claimed ancient gold plates.
Chap 5 ("Moroni and the Golden Pot") examines a long list of parallels between a published story by E.T.A. Hoffmann, and Smith's account of the angel Moroni's visits. The chapter concludes, "It would stretch credulity to believe that this [long list of parallels between Hoffmann's Golden Pot story and Smith's Moroni story] could be a coincidence, and I therefore think that a debt is owed to E.T.A. Hoffmann and the European traditions ..."
Chap. 6 ("Witnesses to the Golden Plates") concludes that, despite the LDS Church's current claims, the evidence shows that none of the eleven witnesses claimed to have actually seen the physical gold plates, instead visualizing them "with spiritual eyes" in a prayer-induced trance state.
Chap. 7 ("Priesthood Restoration") concludes that Smith's claim to have been personally ordained by John the Baptist, Peter, James and John as resurrected beings, was not at all what Smith originally claimed, but instead evolved over a number of years from the original claim that didn't involve any beings such as the above four New Testament figures.
Chap. 8 ("The First Vision") concludes that the LDS Church's official claim that Joseph Smith claimed to have been visited by God the Father and Jesus Christ as two separate beings "is not supported by the historical evidence" either in the number of beings alleged seen or in the year and circumstances as now officially claimed.
Conclusion chapter: Īt states, "The foundation events were rewritten by Joseph [Smith] and Oliver [Cowdery] and other early church officials .... This reworking made the stories more useful for missionary work and fellowshipping purposes. ... Is it right to tell religious allegories to adults as if they were literal history?"
In short, this book recommends that practicing Mormons regard their foundation stories as inspirational fictions rather than as truthful history.
"An Insider's View..." is a survey of the last thirty+ years of research done by Mormon scholars. All the big hitters are referenced: Anderson, Quinn, Jesse, Hill, Van Wagoner, Allen, Murphy, Vogel, Anderson, Bushman, (I could go on). The book is very readable, unlike some previous (informative, but overwhelming) works on Mormonism. This book could (and perhaps should) be the lesson manual for the "real" church history course in Sunday School, Seminary and Institute.
I've encountered bit's and pieces of the information presented in Palmers book in various publications and documents, but Palmer brings it all together in a single book and presents additional new information to tie things together in an understandable and interesting way. To quote Palmer, this history, "rings true".
This is the first book on Mormon history that I've felt I could give to fellow Mormon family or friends (or leave laying around the house for that matter) to help them understand what went on during the founding years of the church. Many from outside the church have attempted such a book but "An Insiders View..." is better because being a life long and presently committed member, Palmer genuinely appears to be trying to help the church be better, not hurt it.
Although the material presented in the book will be tough for members to come to grips with, the tone is open and inviting. Palmer cautiously invites readers to explore the history with him, so this in not an "in your face" anti-Mormon book. In an attempt to help members feel OK about exploring church history, Palmer appropriately quotes former First Presidency member, J. Reuben Clark: "If we have the truth, [it] cannot be harmed by investigation. If we have not the truth, it ought to be harmed."
The book focuses mainly on the founding events of the church: The Book of Mormon, Book of Mormon Witnesses, Priesthood Restoration and the First Vision. Palmer devotes 5 of the 8 chapters to the Book of Mormon, and then a chapter to each of the other subjects. He gets right to heart of each topic, explaining the issue and the problems, all backed up by credible scholarship. There are copious references for those who feel the need to explore further. Apologist arguments and traditional accounts are considered and explored.
Most of the issues that the church hierarchy and membership needs to come to grips with is here: Joseph Smith's well documented treasure hunting, Bible-Book of Mormon parallels, 19th century Book of Mormon Parallels, Book of Mormon and DNA evidence, sources inspiration for the Book of Mormon, Book of Abraham translation and source issues, the Kinderhook plates incident, View of the Hebrews and B.H. Roberts, Book of Mormon Witness credibility and evolving First Vision accounts.
One wonders how the church leadership will accept Palmers efforts presented in "An Insiders View...". The church has not dealt kindly in the past with those who have tried to bring to light uncomfortable, yet accurate, information about the church's origin. Again, Palmer appeals to former church leadership (Hugh B. Brown) in hopes of finding approval: "Only error fears freedom of expression...Neither fear of consequence or any kind of coercion should ever be used to secure uniformity of thought in the church. People should...be unafraid to think without fear of ill consequences". This book will be a good test of the church's maturity in dealing with these issues.
Although much of what he says is not new, he says it in a very nice, diplomatic way. He does not offend when he states the facts. His career of service to the church in their education system and the fact that he is still a member gives him enormous credibility
He also reaches a very interesting conclusion. I found myself dying to know how he ends the book. He is still an active member and was not excommunicated (at least not yet). I completely agree with his conclusions.
I highly recommed this book to current, active members who wish to learn about the actual history of the church and not just the sugar-coated versions you get in Sunday School.
Perhaps if everyone in the LDS Church were aware of the issues with our history that Grant Palmer talks about, the leadership would be forced to address them and publicly acknowledge the errors of the past so we can save this church and move on. The RLDS Church has already done this. Are we next? Go Grant go. Please write a sequel.
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