Visions In A Seer Stone

In this interdisciplinary work, William L. Davis examines Joseph Smith's 1829 creation of the Book of Mormon, the foundational text of the Latter Day Saint movement. Positioning the text in the history of early American oratorical techniques, sermon culture, educational practices, and the passion for self-improvement, Davis elucidates both the fascinating cultural context for the creation of the Book of Mormon and the central role of oral culture in early nineteenth-century America. Drawing on performance studies, religious studies, literary culture, and the history of early American education, Davis analyzes Smith's process of oral composition. How did he produce a history spanning a period of 1,000 years, filled with hundreds of distinct characters and episodes, all cohesively tied together in an overarching narrative? Eyewitnesses claimed that Smith never looked at notes, manuscripts, or books—he simply spoke the words of this American religious epic into existence. Judging the truth of this process is not Davis's interest. Rather, he reveals a kaleidoscope of practices and styles that converged around Smith's creation, with an emphasis on the evangelical preaching styles popularized by the renowned George Whitefield and John Wesley.

"In this interdisciplinary work, William L. Davis examines Joseph Smith's 1829 creation of the Book of Mormon, the foundational text of the Latter-Day Saint movement. Positioning the text in the history of early American oratorical techniques, sermon culture, educational practices, and the passion for self-improvement, Davis elucidates both the fascinating cultural context for the creation of the Book of Mormon and the central role of oral culture in early nineteenth-century America"--

Seer Stone v. Urim and Thummim places the Book of Mormon translation on trial, presenting the latest research in one of the most comprehensive treatments of the translation process to date providing encouragement for Latter-day Saints who fear they have been “betrayed” by the translation history taught by the Church for over 190 years. Did Joseph Smith study and master the Nephite language? Did the Prophet tutor some of the early Brethren in ancient Nephite characters? Did Joseph Smith translate the Book of Mormon using a dark seer stone in a hat? Why are progressive historians creating a new history using sources from a man who vowed to wash his hands in the blood of Joseph Smith, while boasting that he had deceived the Prophet and his God? Has The Church of Jesus Christ of Latter-day Saints covered up its history for nearly 200 years? Was Joseph Smith a treasure digger? During his life, did the Prophet artfully suppress his alleged treasure digging past? Did Joseph Smith cover up his use of a seer stone during the translation, feigning use of the Urim and Thummim? What new information has The Joseph Smith Papers Project uncovered that challenges our understanding of the translation process? Is David Whitmer a credible witness of the Book of Mormon translation? Did you know that David Whitmer consulted a witch and occultic seer stones, denounced Joseph Smith as a false prophet and aided the mob in the persecution of the Missouri Saints? Was Joseph Smith involved in sorcery, astrology and ritual magic? “Seer Stone v. Urim and Thummim makes a great case for simply going ‘back to the basics’! That is, accepting the translation of the Book of Mormon as Joseph said it was done, as opposed to how others claim it was done. It is well researched and very enlightening and a must read for those who are willing to accept the words of Joseph and other prophets at face value.” —Kay M Godfrey, Author, Joseph Smith Epoch Historian “As you read this book, it will validate your knowledge that the Book of Mormon is a real history of a real people. The Stoddards have once again born witness that Joseph Smith was and is truly our Prophet, Seer, and Revelator. You will love this book.” —Rian Nelson, Author and speaker, FIRM Foundation “The Stoddards present a thorough and careful analysis of the numerous errors and sometimes outright falsehoods that have crept into many of the translation narratives, even some by respected scholars, who relied on changing accounts from both fallible acquaintances and also outright enemies.” —Leslie Pearson Rees, Author, “Ye Have Been Hid: Finding the Lost Tribes of Israel”

CES Letter is one Latter-Day Saint's honest quest to get official answers from the LDS Church (Mormon) on its troubling origins, history, and practices. Jeremy Runnells was offered an opportunity to discuss his own doubts with a director of the Church Educational System (CES) and was assured that his doubts could be resolved. After reading Jeremy's letter, the director promised him a response.No response ever came.

Joseph Smith survives today as one of nineteenth-­century America's most controversial religious figures. He claimed visions of angels, dictated a lost record of the ancient inhabitants of the New World, announced new revelations from heaven, and restored what he believed was an ancient yet more complete form of Christianity, over which he presided as prophet, seer, and revelator until his death in 1844. A child of impoverished Yankees, raised in rural New England and New York, Smith grew up in a hardscrabble frontier culture that embraced a spectrum of competing folkways, religious fervor, and intellectual thought. He was both a product of his times and a syncretic innovator of a compelling vision for God's people. Perhaps more importantly, he was the self-proclaimed herald of Christ's imminent return, called by the Father to reveal the fullness of the Christian gospel for the last time. As prize-winning historian Richard S. Van Wagoner narrates the first twenty-five years of Smith's life, the young seer struggled with his family through a series of roller-­coaster hardships, eventually securing work as a scryer of lost treasure and money digger. In the wake of successive failures, including run-ins with the law, Smith's glass-­looking activities gave way to more religiously oriented pursuits, especially after a heavenly messenger showed him the location of buried golden plates containing a pre-Columbian story of the Americas and charged him with the record's decipherment and publication. Smith also learned, following another extraordinary vision, that his sins had been remitted, that humanity was in a state of apostasy, and that Jesus would soon return to the earth. After eloping with Emma Hale, much to her skeptical father's chagrin, the couple settled down to complete work on what would appear for sale in early 1830 as the Book of Mormon. By this time, Smith had begun to shoulder more fully the prophet's mantle, issuing proclamations in God's own voice, and on April 6, 1830, organized the Church of Christ, known today as the Church of Jesus Christ of Latter-day Saints. "I treat the early years of the Mormon prophet as I would approach an archaeological dig," Van Wagoner explains. "The deepest levels, those deposited first and least contaminated by subsequent accumulates, are of primary interest in my pursuit of the historical Joseph. Mindful of the prophet's controversial reputation, I try to remain sensitive to the impact that some of the more problematic elements of his behavior may have on believers. But truth is often best evidenced in the detail." Van Wagoner's meticulously researched study offers more detail than any previously published biography of Smith, and provides what may be the most culturally nuanced analysis ever attempted of the early years of the American prophet.

The nineteenth-century history of the Church of Jesus Christ of Latter-day Saints, Max Perry Mueller argues, illuminates the role that religion played in forming the notion of three "original" American races—red, black, and white—for Mormons and others in the early American Republic. Recovering the voices of a handful of black and Native American Mormons who resolutely wrote themselves into the Mormon archive, Mueller threads together historical experience and Mormon scriptural interpretations. He finds that the Book of Mormon is key to understanding how early followers reflected but also departed from antebellum conceptions of race as biblically and biologically predetermined. Mormon theology and policy both challenged and reaffirmed the essentialist nature of the racialized American experience. The Book of Mormon presented its believers with a radical worldview, proclaiming that all schisms within the human family were anathematic to God's design. That said, church founders were not racial egalitarians. They promoted whiteness as an aspirational racial identity that nonwhites could achieve through conversion to Mormonism. Mueller also shows how, on a broader level, scripture and history may become mutually constituted. For the Mormons, that process shaped a religious movement in perpetual tension between its racialist and universalist impulses during an era before the concept of race was secularized.