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Sunday, June 21, 2009

Three Types of Book of Mormon Evidence: Circumstantial

I've been posting about Hugh Nibley's "The Prophetic Book of Mormon". In this analysis, we find three types of evidence for the authenticity of the Book of Mormon: internal, external, and circumstantial. The previous posts were about internal and external evidences. This one is about circumstantial evidences.

Circumstantial Evidence. Entirely apart from the contents of the Book of Mormon and the external evidences that might support it, there are certain circumstances attending its production which cannot be explained on grounds other than those given by Joseph Smith.

These may be listed briefly:

1. There is the testimony of the witnesses.

2. The youth and inexperience of Joseph Smith at the time when he took full responsibility for the publication of the book—proof (a) that he could not have produced it himself and (b) that he was not acting for someone else, for his behavior at all times displayed astounding independence.

3. The absence of notes and sources.

4. The short time of production.

5. The fact that there was only one version of the book ever published (with minor changes in each printing). This is most significant. It is now known that the Koran, the only book claiming an equal amount of divine inspiration and accuracy, was completely re-edited at least three times during the lifetime of Mohammed. This brings up:

6. The unhesitating and unchanging position of Joseph Smith regarding his revelations, a position that amazed Eduard Meyer more than anything else. From the day the Book of Mormon came from the press, Joseph Smith never ceased to spread it abroad, and he never changed his attitude toward it. What creative writer would not blush for the production of such youth and inexperience twenty years after? What impostor would not lie awake nights worrying about the slips and errors of this massive and pretentious product of his youthful indiscretion and roguery? Yet, since the Prophet was having revelations all along, nothing would have been easier, had he the slightest shadow of a misgiving, than to issue a new, revised, and improved edition, or to recall the book altogether, limit its circulation, claim it consisted of mysteries to be grasped by the uninitiated alone, say it was to be interpreted only in a "religious" sense, or supersede it by something else. The Saints who believed the Prophet were the only ones who took the book seriously anyway.

7. There has never been any air of mystery about the Book of Mormon; there is no secrecy connected with it at the time of its publication or today; there is a complete lack of sophistry or policy in discussions of the Book of Mormon; it plays absolutely no role in the history of the Church as a pawn; there is never dispute about its nature or contents among the leaders of the Church; there is never any manipulating, explaining, or compromise. The book has enjoyed unlimited sale at all times.

8. Finally, though the success of the book is not proof of its divinity, the type of people it has appealed to—sincere, simple, direct, highly unhysterical, and nonmystical—is circumstantial evidence for its honesty. It has very solid supporters.

The reader using Franklin S. Harris, Jr.'s 34 excellent new collection of materials might add to these lists at his leisure. When one considers that any one of the above arguments makes it very hard to explain the Book of Mormon as a fraud, one wonders if a corresponding list of arguments against the book might not be produced. For such a list one waits with interest but in vain. At present the higher critics are scolding the Book of Mormon for not talking like the dean of a divinity school. We might as well admit it, the Victorian platitudes are simply not there.