LDS Discussions - Mormon Truth Claims Examined

In Episode 86 of LDS Discussions on Mormon Stories, we examine historical accounts of Joseph Smith’s treasure-digging activities and the reported use of animal sacrifice in attempts to locate buried treasure. From roosters and black sheep to black dogs and white sheep, these accounts raise questions about the folk magic practices associated with Joseph Smith and the people who participated in treasure seeking in the early 19th century. We begin with the account of Abner Cole and explore reported connections to Luman Walters, a magician and conjurer who was said to have influenced Joseph Smith’s treasure-seeking activities. We then examine accounts from William Stafford, Hiel Lewis, and others, including reports of animal sacrifices intended to appease supernatural beings and keep treasure from disappearing. We also discuss the historical context of peepers, treasure digging, and the idea that certain words, circles, and ceremonies were necessary to locate hidden treasure. The discussion also explores interviews collected by Frederick Mather, reports involving the earth of Oliver Harper, and additional accounts attributed to Alfred Trumble, Emily Austin, Ellen Dickinson, and Nan Hill Stratton. We consider whether Joseph Smith sincerely believed in his ability to find treasure and how these stories fit into the broader history of early Mormonism. We also discuss parallels between animal sacrifice in folk magic and sacrificial imagery in Christianity, along with the importance of examining historical figures within the full context of their lives. A note on historical claims: This episode brings together accounts of animal sacrifice associated with Joseph Smith and early treasure digging. Our goal is to collect and discuss these claims in one place, not to independently establish the accuracy of every account. 

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In this episode of LDS Discussions on Mormon Stories, we examine the historical evidence surrounding Joseph Smith’s First Vision, focusing on the traditional 1820 date, the religious revivals in Palmyra, New York, and the timeline of events in the Smith family’s life. Although the First Vision is now central to the Church of Jesus Christ of Latter-day Saints’ foundational narrative, Joseph Smith did not produce his earliest written account describing his vision until 1832.We examine the historical context behind the story, including the death of Joseph’s brother Alvin Smith, the Smith family involvement with the Presbyterian Church, the arrival of Reverend George Land and Reverend Benjamin Stockton in the region, and the evidence for religious revivals in Palmyra and Manchester during the 1820s. By comparing church records, historical accounts, and Joseph Smith’s own narrative, we build a timeline and investigate whether the events described in his later account align with the historical record. What can we reasonably conclude when the historical evidence does not appear to match the traditional narrative? And how would we evaluate claims that depend on events for which independent evidence is lacking? Finally, we consider how the First Vision developed into central element of Latter-day Saint identity, why the historical timeline matters, and what the evidence can –and cannot –tell us about Joseph Smith’s intentions when he recounted these events. The central question is not simply whether Joseph Smith could have placed an event in the wrong year. It is whether the historical context he described is consistent with the available evidence. Join us as we investigate the historical record and explore what it reveals about one of the most important stories in Mormonism.

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Does chiasmus prove that the Book of Mormon is an ancient text?In this episode of LDS Discussions, we take a closer look at one of the most frequently cited arguments for the Book of Mormon’s ancient authenticity: chiasmus. Mormon apologists have argued that the presence of complex chiastic structures demonstrates that the Book of Mormon was written by ancient Hebrew authors and could not have been produced by Joseph Smith in the 19th century. But there is a problem with that argument: chiasmus does not appear only in the Book of Mormon. We examine what chiasmus actually is, how John W. Welch famously identified chiasmus in the Book of Mormon. We also look at the way chiasmus and other biblical literary patterns appear throughout the Old Testament, New Testament, Book of Mormon, Doctrine and Covenants, Book of Moses, Book of Abraham, and even Joseph Smith’s personal writings and letters. We also examine an important question about translation. If the Book of Mormon was originally written in Reformed Egyptian and then translated into English, how could highly specific Hebrew literary structures survive that process? The Book of Mormon itself says that its language had been altered, raising questions about the assumption that these literary structures should necessarily have been preserved. If the presence of chiasmus in the Book of Mormon is supposed to demonstrate that it was written by ancient authors, what should we make of the same literary technique appearing in texts that unquestionably originated in the modern era? Even Shakespeare, who was born in London, wrote complex chiasms. The goal is not simply to ask whether chiasmus exists in the Book of Mormon, but whether its existence actually demonstrates ancient authorship.

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In Part Two of our history of tithing, we examine how the Church of Jesus Christ of Latter-day Saints has defined tithing over time –and whether the modern expectation to pay 10% of income actually matches the historical revelation given to Joseph Smith. The 1838 revelation on tithing instructed members to give a tenth of their “surplus” property and subsequently a tenth of their “interest” annually. But what did those words mean in the 19th century? Did “interest” mean all income, or did it refer to increase or profit after expenses were paid? We also examine the question of who gets to determine what constitutes “surplus” or “interest,” how tithing affects low-income members differently from wealthy members, and how the modern interpretation developed –particularly through the First Presidency’s 1970 letter and subsequent Church teachings.From there, we explore the four specific purposes for which tithing was originally given, including building temples, laying the foundation of Zion, supporting the priesthood, and other charitable or religious purposes. We compare those purposes with how the Church uses tithing today and ask whether the original reasons for the law have actually been fulfilled. The discussion also looks at teachings from Brigham Young Junior, Lorenzo Snow, David A. Bendar, Russell M. Nelson, Elder Holland, Elder Packer, Elder Becerra, and others, including the increasingly strict expectation that members pay tithing even when doing so creates financial hardship or debt. This episodes asks a broader question about the relationship between scripture, revelation, historical context, and modern institutional policy: If the original revelation from the Lord says “surplus” and “interest,” when –and why –did that become a requirement to pay 10% of one’s entire income to the Church? LDS Discussions examines the historical and doctrinal claims of the Church of Jesus Christ of Latter-day Saints using primary sources, historical documents, and critical analysis.

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What can Nauvoo land deeds actually tell us about Joseph Smith and the practice of plural marriage? In this episode of LDS Discussions, we take a close look at Nauvoo land records and examine claims that deeds issued to women –including women who were later identified as plural wives of Joseph Smith –provide evidence for Joseph Smith’s practice of polygamy. The records are fascinating, but they are also considerably more complicated than they might appear at first glance. We examine the legal and historical context surrounding Nauvoo property, including the difference between a grantee and a recognized landowner, quitclaim deeds, coverture, widow’s dower rights, property held in the  names of women and children, and the ways Joseph Smith and others used property arrangements to protect land from creditors and other legal complications. We also take a  closer look at individual cases involving Helen Mar Kimball, Sarah Ann Whitney, Flora Woodworth, Mary Elizabeth Rollins Lightner, Lydia Dibble Granger, Mercy Fielding Thompson, Philinda Myrick, Emma Smith, and others. Several of these women had connections to plural marriage, but that raises an important historical question: Does the existence of a deed help explain why a particular transaction happened, or does the deed itself provide evidence that polygamy was the reason for the transaction? Throughout the episode, we compare the deeds with tax records, William Clayton’s journal, bankruptcy proceedings, and other contemporary evidence to see whether the names and dates appearing on the deeds accurately reflect who actually owned, occupied, controlled, or benefited from the property. One of the key conclusions is that you cannot simply take Nauvoo land deeds at face value. A plural marriage may sometimes provide a possible explanation for a property transaction, but the transaction itself does not necessarily prove that a plural marriage existed. This episode explores the complicated gap between what was legally recorded, what people were actually doing, and what later historians assume those records mean.

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