Bushman's Introduction to "Joseph Smith and His Critics" Seminar
For my thoughts on the seminar in general, see "Preliminary Thoughts on the 2008 Bushman Seminar," and "Follow-up Thoughts on the 2008 Bushman Seminar." For notes on the presentations themselves, see Juvenile Instructor's "Notes on the 2008 Bushman Seminar," parts one and two.
"Introduction" by Richard Bushman
Increasingly teachers and church leaders at all levels are approached by Latter-day Saints who have lost confidence in Joseph Smith and the basic miraculous events of church history. They doubt the First Vision, the Book of Mormon, many of Joseph’s revelations, and much besides. They fall into doubt after going on the Internet and finding shocking information about Joseph Smith based on documents and facts they had never heard before. A surprising number had not known about Joseph Smith’s plural wives. They are set back by differences in the various accounts of the First Vision. They find that Egyptologists do not translate the Abraham manuscripts the way Joseph Smith did, making it appear that the Book of Abraham was a fabrication. When they come across this information in a critical book or read it on one of the innumerable critical Internet sites, they feel as if they had been introduced to a Joseph Smith and a Church history they had never known before. They undergo an experience like viewing the famous picture of a beautiful woman who in a blink of an eye turns into an old hag. Everything changes. What are they to believe?
Often church leaders, parents, and friends, do not understand the force of this alternate view. Not knowing how to respond, they react defensively. They are inclined to dismiss all the evidence as anti-Mormon or of the devil. Stop reading these things if they upset you so much, the inquirer is told. Or go back to the familiar formula: scriptures, prayer, church attendance.
The troubled person may have been doing all of these things sincerely, perhaps even desperately. He or she feels the world is falling apart. Everything these inquirers put their trust in starts to crumble. They want guidance more than ever in their lives, but they don’t seem to get it. The facts that have been presented to them challenge almost everything they believe. People affected in this way may indeed stop praying; they don’t trust the old methods because they feel betrayed by the old system. Frequently they are furious. On their missions they fervently taught people about Joseph Smith without knowing any of these negative facts. Were they taken advantage of? Was the Church trying to fool them for its own purposes?
These are deeply disturbing questions. They shake up everything. Should I stay in the Church? Should I tell my family? Should I just shut up and try to get along? Who can help me?
At this point, these questioners go off in various directions. Some give up on the Church entirely. They find another religion or, more likely these days, abandon religion altogether. Without their familiar Mormon God, they are not sure there is any God at all. They become atheist or agnostic. Some feel the restrictions they grew up with no longer apply. The strength has been drained out of tithing, the Word of Wisdom, and chastity. They partly welcome the new freedom of their agnostic condition. Now they can do anything they please without fear of breaking the old Mormon rules. The results may not be happy for them or their families.
Others piece together a morality and a spiritual attitude that stops them from declining morally, but they are not in an easy place. When they go to church, , they are not comfortable. Sunday School classes and Sacrament meeting talks about Joseph Smith and the early church no longer ring true. How can these people believe these “fairy tales,” the inquirers ask. Those who have absorbed doses of negative material live in two minds: their old church mind which now seems naive and credulous, and their new enlightened mind with its forbidden knowledge learned on the internet and from critical books.
A friend who is in this position described the mindset of the disillusioned member this way:
“Due to the process of learning, which they have gone through, these [two-minded] LDS often no longer accept the church as the only true one (with the only true priesthood authority and the only valid sacred ordinances), but they see it as a Christian church, in which good, inspired programs are found as well as failure and error. They no longer consider inspiration, spiritual and physical healing, personal and global revelation limited to the LDS church. In this context, these saints may attend other churches, too, where they might have spiritual experiences as well. They interpret their old spiritual experiences differently, understanding them as testimonies from God for them personally, as a result of their search and efforts, but these testimonies don’t necessarily have to be seen as a confirmation that the LDS church is the only true one.
“Since the social relationships between them and other ward (or stake) members suffer (avoidance, silence, even mobbing) because of their status as heretics, which is usually known via gossip, and since the extent of active involvement and range of possible callings are reduced because of their nonconformity in various areas, there is a risk that they end up leaving the church after all, because they are simply ignored by the majority of the other members.”
He then offers a recommendation:
“It is necessary that the church not only shows more support and openness to these ‘apostates’ but also teaches and advises all members, bishops, stake presidents etc., who usually don’t know how to deal with such a situation in terms of organizational and ecclesiastical questions and – out of insecurity – fail to treat the critical member with the necessary love and respect that even a normal stranger would receive.”
Those are the words of someone who has lost belief in many of the fundamentals and is working out a new relationship to the Church. Other shaken individuals recover their belief in the basic principles and events but are never quite the same as before. Their knowledge, although no longer toxic, gives them a new perspective. They tend to be more philosophic and less dogmatic about all the stories they once enjoyed. Here are some of the characteristics of people who have passed through this ordeal but managed to revive most of their old beliefs.
1. They often say they learned the Prophet was human. They don’t expect him to be a model of perfect deportment as they once thought. He may have taken a glass of wine from time to time, or scolded his associates, or even have made business errors. They see his virtues and believe in his revelations but don’t expect perfection.
2. They also don’t believe he was led by revelation in every detail. They see him as learning gradually to be a prophet and having to feel his way at times like most Church members. In between the revelations, he was left to himself to work out the methods of complying with the Lord’s commandments. Sometimes he had to experiment until he found the right way.
3. These newly revived Latter-day Saints also develop a more philosophical attitude toward history. They come to see (like professional historians) that facts can have many interpretations. Negative facts are not necessarily as damning as they appear at first sight. Put in another context along side other facts, they do not necessarily destroy Joseph Smith’s reputation.
4. Revived Latter-day Saints focus on the good things they derive from their faith–the community of believers, the comforts of the Holy Spirit, the orientation toward the large questions of life, contact with God, moral discipline, and many others. They don’t want to abandon these good things. Starting from that point of desired belief, they are willing to give Joseph Smith and the doctrine a favorable hearing. They may not be absolutely certain about every item, but they are inclined to see the good and the true in the Church.
At the heart of this turmoil is the question of trust. Disillusioned Latter-day Saints feel their trust has been betrayed. They don’t know whom to trust. They don’t dare trust the old feelings that once were so powerful, nor do they trust church leaders. They can only trust the new knowledge they have acquired. Those who come back to the Church are inclined to trust their old feelings. Their confidence in the good things they knew before is at least partially restored. But they sort out the goodness that seems still vital from the parts that now seem no longer tenable. Knowledge not only has given them a choice, it has compelled them to choose. They have to decide what they really believe. In the end, many are more stable and convinced than before. They feel better prepared to confront criticism openly, confident they can withstand it.
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The members of the seminar on “Joseph Smith and His Critics,” a group of Religious Education and CES faculty who met at BYU for six weeks in the summer of 2008, are among those who have known Latter-day Saints in this state of confusion and doubt. We have had many opportunities to talk to questioners about their problems and admit that we have often fallen short in our answers. We came together in hopes of learning to do better. Besides gathering information on a series of specific issues, we have discussed how best to deal with questioning Saints. What way of speaking is most likely to win their trust and convince them we have their best interests at heart?
We began by agreeing that criticisms of Joseph Smith should not be dismissed as foolish or purely evil. The negative attacks that disturb first-time readers are usually based on facts, not merely prejudiced fabrications. To play down the force of the criticism, we believe, only convinces the seekers that we do not understand. We appear to be sweeping trouble under the rug. They may have been devastated by a criticism; we must show that we understand why. Consequently, the seminar took as its first principle to state the negative argument as fully and accurately as we can. We try not to minimize the difficulty or prejudice the case against the critic. In no other way can we persuade the doubters that we understand the problem.
Secondly, we try to avoid dogmatic answers. Rather than replace the dogmatic negative attacks of the critics with our own dogmatic answers, we attempt to show that a more positive interpretation is possible. Critics often claim that Joseph’s sins were so egregious as to utterly disqualify him as a prophet. We can understand their viewpoint, but we think there is another side to the story. Rather than destroy the critics, we want to loosen their grip. In the long run, we believe this approach will persuade questioners more effectively than claims to certainty where none is possible. We believe in stating our own strong convictions about the church as a whole, but we do not to pretend to perfect knowledge about complex historical questions.
We know that airing criticisms troubles many Latter-day Saints. Like most Church teachers, the members of the seminar do not want to draw attention to questions that will only unsettle faithful members. But we also feel that silence is not the answer. The absence of instruction troubles questioners more than anything. They feel they have been betrayed because they came through their Church classes ignorant of the devastating information now a few clicks away on the internet. The gaps in their education leave them disillusioned and angry.
To counteract this lack of preparation, the seminar members have taken as our motto the scripture that begins: “As all have not faith, teach one another” (D&C 88:118). We are encouraged by the scriptural recognition that not all have faith, and by the appealing remedy, “teach one another.” For many questioners, loneliness is the heart of the problems. No one seems to understand. We are enjoined by this scripture to find these seekers and bring them into a fellowship of inquiry. We hope that our papers will help Church teachers create safe havens where questions may be asked and answers explored--where we can teach one another.
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Richard L. Bushman is a Professor Emeritus of History, Columbia University, the current holder of the Howard W. Hunter visiting professorship in Mormon studies at Claremont Graduate University, and author of the recent biography Joseph Smith: Rough Stone Rolling.
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