Mormonism by W. H. Whitsitt

The Book of Mormon is the earliest monument of Mormon history; it is also in some respects the most important of the sacred books of the Mormon Church. The study of Mormonism therefore properly commences with the Book of Mormon. Its literary form is repulsive to the last degree; its thought is low and lacking in interest. Little wonder that it should have been neglected. But whoever desires to comprehend the history, doctrines, and purposes of Mormonism must give his cares first of all to the Book of Mormon. If he shrinks from that ordeal, it will be a waste of time and energy to touch the subject at all.

Structure of the Book of Mormon: Fifteen separate books are contained in the work as follows: I Nephi, II Nephi, Jacob, Enos, Jarom, Omni, Words of Mormon, Mosiah, Alma, Helaman, III Nephi, IV Nephi, Mormon, Ether, Moroni.

The plan of the work represents that the prophet Mormon composed an abridgment of the previous history of the prophet Nephi, which he had taken from the plates of Nephi. In the above list, all of the books from I Nephi to IV Nephi are included in the so-called Abridgment of Mormon. The book of Mormon proper, which stands as 13th in the list, is not a portion of the Abridgment; it was composed as an independent work by the prophet Mormon and affixed as a supplement at the close of the Abridgment.

The book of Ether is a separate and independent work that has no connection with the Book of Mormon. The prophet Mormon was in no sense the author of it, and it was included because the editor took a fancy to its contents.

The book of Moroni, which stands last in the series, was produced entirely by the editor and appended to the work for a special purpose. It was an afterthought.

It therefore appears that the Book of Mormon is composed of three separate and independent sections -- namely, the first thirteen books which are represented to be the work of the prophet Mormon; the fourteenth book called Ether, with which Mormon had no connection; and the fifteenth book, produced by the editor under the name of Moroni, the surviving son of Mormon.

Returning to the first section, it may be remarked that the Abridgment of Mormon is also divided into two sections. The editor undertook to rewrite and recast the whole of the Abridgment, but his industry failed him at the close of the book of Omni. There he allowed the Abridgment to stand pretty nearly in the language of Mormon, only inserting here and there such preachments and reflections as suited the scope of his enterprise. The first six books that he had rewritten were given the special name of the small plates, the original upon which the so-called plates were founded being retained for future uses; but owing to circumstances that could not be controlled, it was never permitted to see the light. The book called The Words of Mormon stood at first as a sort of preface to the entire Abridgment of Mormon; but when the editor had rewritten the first six books, he felt that these were properly his own performance, and the Words of Mormon were assigned a position just in front of the Book of Mosiah, where the Abridgment of Mormon took its real commencement. So much for the handiwork of the editor who brought the Book of Mormon into the shape in which it now appears.

Editor of the Book of Mormon: The question may now be raised as to who was the editor of the Book of Mormon. That point can be settled in no other way than by means of a critical examination of the doctrinal contents of the work. This examination would require much time and space, and here is not the place to prosecute it; nothing but results can be submitted.

The first point that is claimed to be established is that the editor was a divine of the Disciples persuasion. In its theological positions and coloring, the Book of Mormon is a volume of Disciple theology, by which, however, is not meant the Disciples ever taught or practiced polygamy or any of the errors commonly associated with Mormonism. That conclusion is capable of demonstrating beyond any reasonable question. Let notice also be taken of the fact that the Book of Mormon bears traces of two several redactions. It contains in the first redaction that type of doctrine which the Disciples held and proclaimed prior to Nov. 18, 1827, when they had not yet formally embraced what is commonly considered to be the tenet of baptismal remission, a term it should be remarked repudiated by the Disciples. It also contains the type of doctrine which the Disciples have been defending since Nov. 18, 1827, under the name of the Ancient Gospel, of which the tenet of so-called baptismal remission is a leading feature.

All authorities agree that Mr. Smith obtained possession of the work on Sept. 22, 1827, a period of nearly two months before the Disciples concluded to embrace this tenet. The editor felt that the Book of Mormon would be sadly incomplete and would fail to accomplish the purpose for which he had bestowed his labor upon it if this notion were not included. Accordingly, he found means to communicate with Mr. Smith and, regaining possession of certain portions of the manuscript, to insert the new item.

Purpose of the Editor of the Book of Mormon: The Disciples were continually making the boast that they and they alone spoke where the Scriptures spoke and kept silent where the Scriptures are silent. The editor of the Book of Mormon was deeply impressed by that sentiment. He was not even content with the extravagances of the Disciples; he longed to make the boast true of them that where the Scriptures spoke, they always spoke and felt convinced that the so-called Current Reformation would be a failure unless its advocates would consent to adopt also the Ancient Order of Things, touching such items as the gift of speaking in unknown tongues, of working miracles, communing with angels, the gift of inspiration, and of revelation. His design was to bring the people with whom he was associated to adopt these changes and so to fulfill the assertions that they enjoyed so much to repeat with reference to their merits as strict constructionists.

A Limitation of the Editor of the Book of Mormon: Notwithstanding his almost insane devotion to false literalism, the editor of the Book of Mormon was unwilling to speak where the Old Testament Scriptures speak in relation to polygamy. He introduced into the work special injunctions that the faithful who should receive it as a divine revelation must abstain from polygamy.

Mr. Sidney Rigdon: The above specifications, which may all clearly be demonstrated out of the Book of Mormon, point to Mr. Sidney Rigdon as the theological editor of the book. Rigdon was the only Disciple minister who vigorously and continuously demanded that his brethren should adopt the additional points that have been indicated. He was also the Mormon leader who resolutely opposed polygamy when Mr. Smith received his famous revelation in 1833. His opposition drove him from the counsels and fellowship of that portion of the Saints which remained faithful to Smith and his measures. That Rigdon was a Disciple minister for a short time is conceded by the Disciples themselves, and that he was a convert from Baptist views, having been a Baptist minister previously, explains his zeal in propagating his new views as he understood them.

Spaulding and the Manuscript Found: Whatever may be true in relation to Solomon Spaulding, the conclusion is inexpugnable that Mr. Rigdon had in his possession the manuscript of the Book of Mormon before it was delivered to Joseph Smith. To suppose that Joseph Smith, whose antecedents were Methodist and who at this period had no acquaintance with the Disciples or their sentiments, could have given the work the special theological coloring that it displays would have been unreasonable. Though none of the actors in the Mormon drama has chosen to reveal the secrets of Mr. Rigdon's initiative, the Book of Mormon points to him on almost every page. Its testimony cannot be concealed or denied.

Nevertheless, a measure of truth may be conceded to the stories that are reported concerning Spaulding. Criticism must allow that blunders are found in those stories and that they cannot be accepted in all their details. For example, it is incorrect to affirm that Spaulding wrote only one Manuscript Found; that was likely a generic title that he produced for all his literary effusions. The first Writing that is believed to be the document recovered in Honolulu is suspected to have been the Book of Ether, and the third the Book of Mormon. It is affirmed that he continued to drivel a Manuscript Found even after he quitted Pittsburgh and retired to Amity, Pa., where his death befell in the year 1816.

It is also a fable which represents that he obtained the Manuscript Found from the printing office of Butler and Lambdin upon the occasion of their failure in business a number of years after Spaulding had deposited it with Patterson & Lambdin, who had been their predecessors. He may have purchased it for a trifle, presented by Mr. Lambdin, who would be pleased to get rid of a bundle of useless rubbish at their enforced sale (1823?), or it may have been circulated widely, but none were recognized as the handwriting of Mr. Rigdon.

Mr. Joseph Smith: Taking our stand upon the unquestionable testimony of the Book of Mormon to the effect that Mr. Rigdon was its editor, it may be inquired by what process his attention was first directed to Mr. Joseph Smith as a suitable agent to bring the work before the public. Here it must be conceded the investigator is much at a loss. No record has been kept of the peculiar fortune by which a minister of religion residing in Pittsburgh, Pa., could have had his thoughts first drawn to a smart Yankee lad of eighteen years who resided in Manchester in the northern portion of New York. Happily, the question is not of much consequence; nobody can doubt the fact that he did find him.

The first interview of the pair appears to have occurred on Sept. 21, 1823, when Sidney must have shown himself at the humble home of Joseph and passed a night with him. In subsequent years, Mr. Smith liked to adopt a pictorial method in accordance with which Sidney was raised to the dignity of an angel. His mother, however, in a contemporary utterance, gave a description of the pretended angel that would fit the figure of Mr. Rigdon very well. In the earlier years of Mormon history, this angel was represented to be the angel Nephi, but upon subsequent consideration, his name was changed to Moroni. That would agree well enough with the fact that Rigdon in his own person as editor had added the Book of Moroni at the close of the Book of Mormon.

Mr. Rigdon had no idea of committing such a precious treasure and such an important enterprise to the providence of a lad of 18 years. Joseph was as yet too young and too giddy to receive the gold plates, but he nursed him assiduously for four years. It is conceivable that upon every return of Sept. 22 down to the year 1827, he went to New York to confer with him; at any rate, the day annually made a demonstration at the Hill Cumorah when Smith returned. He was justly suspicious of him, especially in view of the fact that Mr. Smith had become a trifle addicted to strong drink. Evidences are not wanting of a purpose to obtain a partner for Smith so that the one might watch over and assist the other. Finally, on Jan. 1, 1827, Mr. Smith eloped and was married to Miss Emma Hale. All thoughts of a different partner were now dismissed, and Sidney resolved at the next anniversary to proceed with his project and deliver the Book of Mormon to his collaborator...

Mr. Rigdon kept his tryst and fulfilled his promise. After retaining the Book of Mormon for at least four years, during which at odd times he had been employed in the task of impressing on it a system of theology as much as possible in keeping with the scheme of the Disciples, the time was felt ripe to entrust it to one who had undertaken to get it published. The requirement that it should be copied before it was exhibited to the print was a severe one, but it was felt to be necessary. The sheets were possibly yellow with age, but no printer in the land would concede that they were made of gold. It was indispensible that they should not be examined. Besides it was conceivable that in case they were widely circulated some person might examine them and should recognize the handwriting of Mr. Rigdon.