Considering that they were two different histories he wrote, why the hell did he bother to change it six years later, when his memory would be even more hazy?Darth Servo wrote:So what if a guy is recounting an event from a decade earlier and makes a mistake about whether he was 15 or 16? Whats the big deal?Guardsman Bass wrote:In his writings upon it, he dated the First Vision to "the 16th Year of my age," or 1821.
Bullshit, considering that he mentions the religious fervor sweeping the entire area in which he lived- a BIG religious revival. There is no record of one happening in 1820, but there is record of one in 1824, and since we know that he participated in it, odds are that he simply messed around with the date.The official account doesn't say when or where the revival was. Only that it was before the first vision and "in the place where we lived". Thats a pretty big leap of faith to assume he was talking about it being IN Palmyra rather than in that general area, one of the surrounding town.The 1832 account, for example, makes no mention of a non-existent religious revival in Palmyra in 1820 preceding the vision, and dates the vision to 1820 (the actual revival in Palmyra occurred in 1824, and led to the conversion of Joseph Smith's mother, Lucy Mack Smith, and his three older siblings to Presbyterianism).
Considering that he mentions entirely different motives for going to seek the insight of God, that's hardly an omission. If I went and killed someone, and initially claimed that my motive was "bloodlust," but then changed it to "insanity" when I went on trial, would you argue for the latter, claiming that my initial claim was just an "omission" of my real condition of insanity?Like I said before--an omission is NOT a contradiction.Also noticeably absent from the 1832 account is the presence of the personage of God the Father in the vision, his seizure by the power of the Devil upon first attempting to pray, and most importantly, the lack of the prophetic call to not join any of the existing sects. The last is a particularly significant difference that seems to preclude the possibility of the missing material being simply an omission, because, in the 1838 history, Chapter 1:18, Smith explicitly states "My object in going to inquire of the Lord was to which of all the sects was right, that I might know which to join."
Because it reveals a lot on his possible motives from the First Account of 1832, dumbass. The fact that his original description is similar to other Methodist descriptions of seeing Christ and having sins forgiven indicates that there is a good chance he had a similar experience, or at least claimed to, and then changed it to suit his purposes of leading a church in 1838.So what?In fact, the 1832 account of Joseph's experience closely resembes a strong religious conversion experience not unheard of among Methodists of the time period. Methodist founder John Wesley, for example, reported in 1739: " I know several persons in whom this great change [religious rebirth] was wrought, in a dream, or during a strong representation to the eye of their mind, of Christ either on the cross or in glory." Early American Methodist preachers Freeborn Garrettson and Eleazor Sherman reported similar visions, the former describing a vision in which "Christ was exhibited to my mind" and the latter a "mental view of the dear Savior."
Apparently enough to comment. Or do you not think that as men at the core of the Church, they actually spoke amongst themselves about the experience, outside of public announcements?How would Martin Harris know whether Smith showed the plates to the eight since by this statement, he wasn't even there whne he showed them in the first place.The first example is the 1838 account of Martin Harris I mentioned earlier, in which Harris declared that "he never saw the plates with his natural eyes" and that "the eight witnesses never saw them [with their natural eyes] and hesitated to sign that instrument for that reason, but were persuaded to do it."
You must be braindead, or you simply wrote this before reading on. The fact that he continued to believe in the Book of Mormon in spite of saying such stuff indicates that he didn't think it was harmful; he was telling the truth.And just HOW does this help your position? A leading man in the Church has turned away from Smith, and is in fact quite angry with Smith. Yet he doesn't want to damage the Book of Mormon's credibility. Why not?The veracity of this statement is supported by the fact that although Harris rejected Joseph's leadership in 1838, he continued to believe in the Book of Mormon, and certainly had no intention in causing harm to its credibility.
Your argument based off their official testimony is based off of the same thing- that they didn't contradict it. Only, in my case, they actually could have contradicted it if they wanted to, unlike in your case, where they can't because they are dead.None of them contradicted him that he had said their testimony was false. What is that supposed to prove? Only that he didn't believe them at one point.In fact, he expressed this regret in 1839, stating that he "never should have told that the testimony of the eight was false, but should have let it passed as it was." Six of the Eight Witnesses were still alive at this time, and none of them contradicted him.
You should have read on before posting on this.Its not similar since you can't "handle" a vision seen with "the eye of faith".There is also the 1839 statement of John Whitmer (then dissenting) to Theodore Turley, the church's business agent in Far West, in response to Turley's questioning about Whitmer's testimony. Whitmer said that he had seen and handled the plates, but that they had been shown to him in by a supernatural power, similar to Martin Harris's account of how the plates were shown to him.
And Smith had a revelation that contradicted it. Who do you trust more- a vague Book of Mormon statement, or a revelation from Smith that none other from that generation would see them? You see the dilemma, don't you? If Smith was wrong, then that kind of hurts his prophetic authority, now does it?The Book of Mormon ITSELF says that more than the three will see the plates:In addition to the above, there is also circumstantial evidence pointing to a visionary experience for the Eight. First, unlike the Three Witnesses, the Eight did not have a special revelation commissioning their witness. In fact, the original revelation in 1829 (changed in 1835, and now Doctrine and Covenants 17) stated: "Three shall know of a surety that these things are true for I will give them power that they may behold and view these things as they are and to none else will I grant this power among this generation."
2 Ne. 27-28 Wherefore, at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein.
13 And there is none other which shall view it, save it be a few according to the will of God, to bear testimony of his word unto the children of men; for the Lord God hath said that the words of the faithful should speak as if it were from the dead.
The quote you posted above says three shall be given power from God to see the plates. This would be the vision of the three we've talked about. The eight did NOT have this power. They had an every day experience of HOLDING the plates in their hands. No heavenly power required. None of the statements presented so far constitute any kind of contradiction.
But it IS pretty sad that an alleged authority on Smith would resort to such dishonest selecive quoting to make his point.
As I mentioned, it was circumstantial evidence, and fitted with the other evidence mentioned above- which I noticed that you failed to comment on. Out of answers, especially considering that what I presented above fits with Smith's revelation?All I see there is a lot of "maybes" and "ifs" not to mention a hasty generalization fallacy.Interestingly enough, this fits well with Harris's statement that he had "hefted the plates repeatedly in a box with only a tablecloth over them, but never saw them only as he saw a city through a mountain." If the Eight Witnesses saw the plates through a lid on a box (possibly the tool chest of Joseph's late brother Alvin, which supposedly held the plates for a while according to Smith family tradition), Smith could have easily have filled the box with rocks to create the semblance of weight. In that manner, the witnesses could claim that they had "seen" (through a vision, or supernatural power) and "hefted" the plates without breaking the spirit of the above revelation, which preceded their testimony.
Governor Ford has been proven to be an accompliss in the MURDER of Smith. You think his testiminy is reliable? Again, its sad that an alleged authority on Smith thinks it is.This appears to fit with an 1854 report compiled by Illinois Governor Thomas Ford, which repeated information gathered from Church dissenters [aka, people like the Re-organized Church]. According to Ford, Smith sat a box before the witnesses and told them it contained the plates. After the men looked into the box with no result, Smith upbraided them, "O ye of little faith! How long will God bear with this wicked and perverse generation? Down on your knees, brethren, every one of you, and pray God for forgiveness of your sins, and for a holy and living faith which cometh from heaven." After praying "two hours with fanatical earnestness," they again looked into the box and this time saw the plates.
Red Herring, dumbass; I was pointing out the description of the weight for my next point, not saying that their testimony is false because they didn't see it.The Testimony of those who held the plates
If YOU had about 60 lbs of gold, would YOU hold it out in the open where anyone could see it?I also need to speak concerning the testimonies of those who claimed to hold the plates, but not necessarily see them. Although Lucy Mack Smith described holding them, William Smith gave one of the most detailed accounts: he "had hefted the plates in an old frock in which Joseph brought them home. He thumbed them through the cloth and ascertained that they were thin sheets of some kind of metal, and said he believed they weighed about sixty pounds. This is close to a description by Martin Harris, who, upon holding the plates, estimated their weight at "forty to fifty pounds."
Notice how I mentioned that it would only have taken scraps of tin THAT WERE AVAILABLE on his property and nearby, tools that were available and common, and that Plates of Tin matches both Harris's and William Smith's description of the weight and feel of the book, unlike a 140 pound Gold Plates? Once again, you bring up a red herring. You must have found yourself short on rope, to not actually have a real response. Figures.People post that the lack of evidence of Hebrew settlers is proof that it didn't happen. Where is the evidence of this tin smith shop of Josephs that was far more recent?This opens the possibility of Smith creating a fascimile set of plates to quell doubt. Smith himself said that the plates were "six inches wide, eight inches long, with each plate not quite so thick as common tin. The volume was something near six inches in thickness." The mention of the plates being "not quite so thick as common tin" may have been intended to put on skepticism about whether he created a set of plates from a common material. It would have been relatively easy for him to do so. Scraps of tin were available on the Smith property, and nearby, along with the necessary tools. During the several hours Smith was separated from his wife, Emma, and on other occasions when he visited the hill where the plates were buried, he could have easily have set up shop in the cave on the other side of the hill, or in the nearby forest. Using a pair of metal sheers, he could have cut sheets of tin in the appropriate dimensions, and used a nail or similar device to punch three holes in which to run a wire or bar through. William's and Harris's weight estimates actually appear to support this possibility. A block of solid tin with the dimensions 7X8X6 inches, or 288 cubic inches, would weigh 74.67 pounds. If you subtract 30 percent of the wieght due to the unevenness and space between the plates(plus the holes punched), the plates of tin would weight 52.27 pounds. By contrast, using the same calculations, plates of gold would weigh 140.50 pounds; copper, 64.71 pounds; and mix of copper and gold, between 65 and 140 pounds, depending on the mixture used.
You do realize that there are legitimate historical documents outside of official Church records, and not everybody in the fucking world is out to screw Mormonism over?In other words, it was NOT an official position in the church. Once again, we see that your original claim was exaggerated.Since I mentioned it in a previous point, I might as well mention the two main instances when Joseph Smith participated in Methodism. The first was in 1824, when, according to Palmyra resident Orasamus Tucker, "Joseph Smith caught a spark of methodism in the camp meeting," and became a "very passable exhorter in evening meetings." Methodist exhorters were speakers drawn from the lay congregations and were licensed to deliver an "exhortation" at the end of the meeting, re-emphasizing the sermon's message and "exhorting" the congregation to follow its teaching.
And again, you "Red Herring" an answer. I mentioned this because I think it is pretty fucking funny that after supposedly seeing a revelation which told him specifically NOT to join any other Churches, in 1824 he catches the spirit of Methodism and becomes active enough to become an amateur speaker in it? Christ, Wong, could you custom title this guy "Red Herring Fisherman", just so everybody knows?
Actually comment on it, asswipe. This fits well with his participation in Methodism above, and the fact that it makes it appear as if he was trying to repent for being a treasure-seeker and magic user by giving up his precious seer stone.More "may haves" and "might have beens". Thats nothing to get excited about.Smith may have, in fact, sought a legitimate conversion experience, since his previous primary occupation had been as a magical "seer" using a seeing stone to look for buried treasure, and he returned the seeing stone to Willard Chase, its original owner, for a year. This is significant, since when he reclaimed the stone in 1826, he refused to ever give it back.
Except that he was then confronted by the Pastor's son about his activities, and Smith didn't object to being put on the roll. In other words, the people actually KNEW about what Smith was doing (not surprising, considering Isaac Hale was his father-in-law, knew he was a retired treasure-hunter, and had disapproved of his marriage to Emma for that reason), and Smith certainly didn't bother to make sure he wasn't on the roll. And why, oh Wise One, would he suddenly start going to a church he was not supposed to, after eschewing church for at least a year before?It doesn't say it was Smith's idea to have his name on the roll.The second time he temporarily joined a methodist congregation was with his wife, Emma, in 1828, after Martin Harris lost the first 119 translated pages of the Book of Mormon. The class met on Wednesday's, usually at the home of the Reverend Nathaniel Lewis, Emma's uncle. According to the pastor's son, Joseph, Smith "presented himself in a very serious and humble manner, and the minister agreed to put his name on the class book."
Back then, going to church is what you did on Sunday. If you didn't you were quickly ostracized from the community.
Considering that he eloped with Emma against Isaac's will, and Isaac already didn't like him because he had been a treasure hunter, and was writing the Book of Mormon, why the hell would he suddenly become Mr. Suckup? And I notice you didn't answer as to why this would, in any way, help his relationship with Emma, his spouse(who usually is the reason for a person trying to cultivate a good relation with the in-laws anyway), who was a believer in the Book of Mormon?You can't think of a reason why someone would try to please their in-laws? You must not be married.Joseph Lewis confronted Smith about this, and Smith chose to remove his name from the book of members. Joseph Lewis believed that Smith had been a class member for three days, but Michael Norse, Smith's brother-in-law, said "he was the 'leader' of the said 'class' and that to his certain knowledge Smith's name remained on the class book for about six months, when it was simply dropped, as Smith did not seek to become a full member." Although it has been claimed that Smith attended the services as a token gesture to his wife (whose family had ties to Methodism), or to her father, Isaac Hale), why, at this time, would Smith feel a need to please Isaac Hale? Why would attending a Methodist class please Emma (who professed belief in what Joseph was doing, and actually served as his temporary scribe in the early days of the translation)?
And shows that you can't answer actual history from a REAL historian, instead preferring to substitute opinionated responses, and of course, Red Herrings. I'd say that shows you are desperate, and are busy errecting a mighty Wall of Ignorance.It only shows once again that LDS critics are DESPERATE to INVENT things to criticize about the church.That was a beast, but I think it was worth it. I hope it explains a lot of things, and answers some questions.
The confirmation is simply a prayer said with hands laid on the person's head. None of the starvation, sleep depravation, exposure to NOTHING BUT recited dogma for days that USUALLY accompanies brainwashing.You are correct about the initiation rituals. They do not, in of themself, constitute a form of brainwashing. However, I argue that the Mormon baptism ritual (which includes a "Confirmation of the Holy Ghost"), constitutes at least part of a brainwashing ritual.
Considering that it represents a point where they are now "clean" of their sins, that's a rather dramatic life change, wouldn't you say?Heaven forbid we should actually be ACCOUNTABLE for our mistakes.People who are baptized into the LDS Church are told that the baptism has erased their previous sins. This is especially important for children who have turned eight years old (the age of baptism for Mormon children), and are told the above, and that from then on, they are responsible for their sins, and have to repent for them.
[/quote]So? How does ANY of that constitute brainwashing?The second baptism-related ceremony, the Confirmation of the Holy Ghost, is the particularly important part. The Confirmation is supposed to grant the confirmee the presence and guidance of the Holy Ghost (the third member of the Godhead Trinity according to the LDS Church, and the source of the feeling of whether you are doing something right or wrong). The subjective feeling of the Holy Ghost, which most Mormons describe as a "burning in the bosom," becomes the emotional basis for the Testimony of Mormons to the truthhood of the Mormon Church.
How about if I laid my hands on you with all the trust given to a religious authority, and pronounced upon you the "Touch of Cthulu," and told you, with all sincerity, that from now on, any emotional experiences you have concerning Cthulu-related activities are guidance from the spirit of Cthulu telling you that the religion of Cthulu was true, you wouldn't call that brainwashing, since I am basically telling you that your emotional experiences in that area(and everybody has them) are "inspiration," and not what they actually are- feelings of happiness and wonder? It's no different from the Mormon experience, but you choose to ignore it, since you would prefer to live inside your Religious Blindspot.