The Book of Mormon: 19th Century Text or Ancient Record?

The two biggest theories for the coming forth of the Book of Mormon are that it is either a text composed in the 19th century or it is an ancient record brought forth and translated by the gift and power of God. Those that choose not to believe in the truth claims of the church need to therefore conclude that it is a 19th century text and have an explanation for its composition. The church posits that any evidence for or against the authenticity of the Book of Mormon is secondary to the spiritual witness anyone can get from the Holy Ghost of the truthfulness of these things.

Theory 1: 19th Century Text

Let's start with evidences for the Book of Mormon being a 19th century text.

Mound Builder Myth

One common question that people had in the 19th century was why does there exist these sophisticated looking "mounds" in Northern America? The Native Americans that occupy the region could not have been the source; after all, they are savages!

To explain these mounds, people asserted that there existed a sophisticated, white race called "Mound Builders". They believed that this white race came to America as part of the lost ten tribes of Israel. Eventually, the mound builders had a violent destruction by the Indians and the mounds became the burial sites for the massive deaths.

This myth was eventually debunked by the Smithsonian Institution in 1894 saying that the mounds were created by the Indigenous people in the area.

The mound builder myth influenced a few contemporary works of fiction:

Both critics and apologists feel the need to either prove/disprove a direct connection Joseph Smith might have had with these texts. But in reality, that is not needed. These texts simply are a result of a worldview that was common in Joseph Smith's day.

Now let's go through some examples in the Book of Mormon:

Mound Builder

Savage People

Large Battles

Light vs. Dark Skinned People

Treasure Seeking

Treasure seeking had a big influence on Joseph Smith as it was how he spent his time and built up his reputation as a seer before he got the plates.

When word got out that Joseph Smith had abilities to see treasure through his seer stone, Josiah Stowell hired him to help him search for a Spanish silver mine. When he and others were on a dig, the treasure was guarded by an ancient band of robbers. You could only obtain it by faith and certain "talismanic influences." As they were digging, they struck the box of the treasure chest. A man put his hand on the chest, but it gradually sunk into the earth. They resolved that the "lack of faith" was the reason for their failures.

This has parallels to the origin of the Book of Mormon. The golden plates were a type of "treasure" that was guarded by a spirit (Moroni). When Joseph Smith tried to get the plates the first few times, the treasure "slipped away" (he was unable to satisfy the requirements of the spirit).

This sort of framework helps influence Joseph Smith's later revelations. Seemingly failed prophecies are often because of disobedience or a lack of faith

Book of Mormon Examples

Joseph Smith and Personal Events in the Text

There are a couple instances where we can see Joseph Smith and events that happened in his life appearing in the text.

Seer is greater than a Prophet

This text reads very similarly to how Joseph Smith translated the golden plates. It even talks about doing it through some "interprets", or through an object.

The other thing it points out is that being a seer (having the ability to translate) is better than a prophet. Joseph Smith was called a "prophet, seer, revelator, and translator"

Another interesting thing to note is that since Mosiah was dictated first in the Book of Mormon right after the lost 116 pages, this is one of the first things Oliver Cowdery likely heard--the idea that Joseph Smith was greater than a prophet because of his ability to translate.

Joseph, Son of Joseph

Charles Anthon Visit

Lehi's/Joseph Smith Sr.'s Dream

The story of the tree of life is one of the most famous allegories in the Book of Mormon. An interesting thing about it is that it is very similar to a dream that Joseph Smith Sr. had when Joseph Jr. was a kid.

"In the meantime we had a son, whom we called Joseph, after his father; he was born December 23, 1805. In 1811, we moved from Royalton, Vermont, to the town of Lebanon, New Hampshire. Soon after arriving here, my husband [Joseph Smith Sr.] received another very singular vision, which I will relate: “I thought, I was traveling in an open, desolate field, which appeared to be very barren. As I was thus traveling, the thought suddenly came into my mind that I had better stop and reflect upon what I was doing, before I went any further. So I asked myself, ‘What motive can I have in traveling here, and what place can this be?’ My guide, who was by my side, as before, said, ‘This is the desolate world; but travel on.’ The road was so broad and barren that I wondered why I should travel in it; for, said I to myself, ‘Broad is the road, and wide is the gate that leads to death, and many there be that walk therein; but narrow is the way, and straight is the gate that leads to everlasting’ life, and few there be that go in thereat. Traveling a short distance farther, I came to a narrow path. This path I entered, and, when I had traveled a little way in it, I beheld a beautiful stream of water, which ran from the east to the west. Of this stream I could see neither the source nor yet the termination; but as far as my eyes could extend I could see a rope running along the bank of it, about as high as a man could reach, and beyond me was a low, but very pleasant valley, in which stood a tree such as I had never seen before. It was exceedingly handsome, insomuch that I looked upon it with wonder and admiration. Its beautiful branches spread themselves somewhat like an umbrella, and it bore a kind of fruit, in shape much like a chestnut bur, and as white as snow, or, if possible whiter. I gazed upon the same with considerable interest, and as I was doing so the burs or shells commenced opening and shedding their particles, or the fruit which they contained, which was of dazzling whiteness. I drew near and began to eat of it, and I found it delicious beyond description. As I was eating, I said in my heart, ‘I can not eat this alone, I must bring my wife and children, that they may partake with me.’ Accordingly, I went and brought my family, which consisted of a wife and seven children, and we all commenced eating, and praising God for this blessing. We were exceedingly happy, insomuch that our joy could not easily be expressed. While thus engaged, I beheld a spacious building standing opposite the valley which we were in, and it appeared to reach to the very heavens. It was full of doors and windows, and they were filled with people, who were very finely dressed. When these people observed us in the low valley, under the tree, they pointed the finger of scorn at us, and treated us with all manner of disrespect and contempt. But their contumely we utterly disregarded. I presently turned to my guide, and inquired of him the meaning of the fruit that was so delicious. He told me it was the pure love of God, shed abroad in the hearts of all those who love him, and keep his commandments. He then commanded me to go and bring the rest of my children. I told him that we were all there. ‘No,’ he replied, ‘look yonder, you have two more, and you must bring them also.’ Upon raising my eyes, I saw two small children, standing some distance off. I immediately went to them, and brought them to the tree; upon which they commenced eating with the rest, and we all rejoiced together. The more we ate, the more we seemed to desire, until we even got down upon our knees, and scooped it up, eating it by double handfuls. After feasting in this manner a short time, I asked my guide what was the meaning of the spacious building, which I saw. He replied, ‘It is Babylon, it is Babylon, and it must fall. The people in the doors and windows are the inhabitants thereof, who scorn and despise the Saints of God because of their humility.’ I soon awoke, clapping my hands together for joy.”- Lucy Mack Smith 1845 History

What is interesting is that Joseph Smith Sr. was a universalist who believed that everyone would be saved. In the Book of Mormon, an angel actually corrects some of these universalist ideas to Nephi as it relates to Lehi's dream.

Lehi seemed to not have noticed that the river was filthy and represented a hell, which was prepared for the wicked. In this sense, Joseph Smith could be correcting his father's interpretation of the dream in the Book of Mormon, but this time as scripture from God.

Contemporary Theological Debates

The 19th century was during the Second Great Awakening, which was known for the many churches that contented one with another over different theological issues. The Book of Mormon aims to solve some of these 19th century theological debates, but feels suspiciously absent on debates in our day today.

"This prophet Smith, through his stone spectacles, wrote on the plates of Nephi, in his book of Mormon, every error and almost every truth discussed in New York for the last ten years"- Alexander Cambell

Infant Baptism

Baptists, Presbyterians, Methodists, and Congregationalists debated whether God accepted infant baptisms.

Anti-Freemasonry

Martin Harris declared that the Book of Mormon is "the Anti-masonick Bible, and that all who do not believe in it will be damned"

Anti-Calvinism

Justification From Sin

Anti-Universalism

Skepticism about Revelation

The Lost 116 Pages

Joseph Smith first started the translation of the golden plates with Martin Harris. They translated the "Book of Lehi," which later became the first 116 page manuscript. Martin Harris wanted to show his wife Lucy this manuscript to prove that Joseph wasn't defrauding them of their money. After asking three times, God finally allowed Martin Harris to take the manuscript to Lucy.

After taking the manuscript home, Martin Harris lost it. Joseph, when hearing this, exclaimed: "Oh, my God! All is lost! all is lost! What shall I do?"

Instead of retranslating the 116 pages again, he continues where he left off in Mosiah. After finishing through the end of Moroni, he then started with the beginning in 1 Nephi. Knowing this dictation order gives us a lot of insights into evidences of a 19th century text.

Knowing the Ending When writing the Beginning

When Joseph Smith was dictating 1st and 2nd Nephi, he had already completed the dictation of Jesus Christ coming to the Nephites and thus knew the timeline for this event. This makes Lehi's and Nephi's prophecies about this event more precise

Book of Mormon prophets from Mosiah until the coming of Christ in 3rd Nephi are less precise and more vague in their prophecies about Christ coming.

See also Alma 7:7

When Samuel the Lamanite finally declares that "for five years more cometh ... then cometh the Son of God"

These types of precise to not-precise prophecies would be expected according to the dictation order.

Small Plate Vagueness

Joseph Smith, even after resuming dictation, was worried that the lost 116 manuscript would turn up. The text in that manuscript could be compared to the text starting in 1 Nephi. Any contradictions in the story would prove costly for Joseph Smith's prophetic claim as the Lord outlines in this revelation

What we see, besides the events that are already set in stone as outline above, is a unique vagueness to the story in Nephi's recounting of what happened on the original plates of Lehi. This vaguess actually is stated explicitly in the story and explains why there would potentially be differences if the 116 pages did end up being found. It also explains why there are no accounts of histories or wars, which likely existed on the original account in the same way that Mosiah onward is plentiful with it's descriptions of history and war.

Here is a compilation of some vague things that show up in this part of the text:

The Book of Mormon starting from Mosiah does not exhibit this same vagueness. For example, timeline of events, names of people, and names of locations are plentiful.

The first name of a location in the New World comes in Mosiah 7:1.

The direction of travel is more precise too like "the hill which was north of Shilom"

Coming up with an explanation for the Lost 116 pages

Joseph Smith was known for his resilience and perseverance, but this episode of the lost 116 shook him to the very core. Here is what his mother had to say of the experience:

“Oh my God!” said Joseph, clinching his hands; all is lost! all is lost! what shall I do? I have sinned; it is I who tempted the wrath of God; for I should have been satisfied with the first answer, which I received from the Lord— for he told me that it was not safe to let the writing go out of my possession.” He wept and groaned, and walked the floor continually…I besought him not to mourn so— that, perhaps the Lord world forgive him after a short season of humiliation and repentance. But what could I say to comfort him, when he saw all of the family in the same situation of mind of himself: sobs and groans, and the most bitter lamentation filled the house; but Joseph was more distressed than the rest, for he better understood the consequences of disobedience. And he continued walking back and forth, meanwhile weeping and, until about sunset; when, by much persuasion he took a little nourishment."- Lucy Mack Smith

Joseph went without translating for a season after receiving command from the Lord. There was no indication for how he was to proceed or what the solution would be

If the Book of Mormon is a 19th century text dictated by Joseph Smith, then this acts as evidence. Joseph Smith would have known that he could not remember the rich details of history and war that existed in the 116 manuscript. Starting over again would assuredly introduce contradictions with the original manuscript if it were ever brought forth. But he had to come up with something: otherwise the book would exist without a beginning! He was, understandably so, devastated with seemingly no way to continue.

Finally, after almost a year, he received command for how we was to proceed. Joseph learned that he was not to retranslate the lost 116 pages for "...if you should bring forth the same words they will say that you have lied and that you have pretended to translate, but that you have contradicted yourself

While this explanation can be used to support both the 19th century theory and the ancient record theory, it better explains the 19th century theory. The reason is that if this was an ancient record translated by the gift and power of God, Joseph would be able to reconstruct the lost 116 and they could then be compared and shown to be the same (God confirms that Joseph would have the ability to recontruct the same words in D&C 10:31

Inconsistencies in the Lost 116 Manuscript Explanation

In the revelation explaining how Joseph is to respond to the lost 116 manuscript, God explains:

These passages refer to two sets of accounts: the account that was already translated in the 116 page manuscript and the plates of Nephi. The plates of Nephi are the "particular" or "unabridged" account of the already translated "abridged" account that was lost. This is further solidified in the following verses:

In other words, the Book of Mormon is an abridgment of the "Plates of Nephi," and Joseph should just translate the unabridged first part of the plates of Nephi directly instead of the abridgement. That means the second time around, the beginning of the book should have more material in it.

This idea of having two sets of plates--an unabridged "plates of Nephi" and an abridgment of that--is further illustrated in the Book of Mormon.

However, when Joseph starts dictating 1 Nephi (after these above verses were already dictated), we see another explanation emerge, which creates a contradiction in the narrative:

The replacement text for the lost 116 pages actually becomes another, separate abridgment called the "small" plates, which is the first time we are told about these new set of plates. The unabridged plates of Nephi are now the "large plates." This goes against what God revealed Joseph should do for the replacement text (i.e. translate from the unabridged version).

There seems to be an attempt to reinterpret God's revelation in D&C 10 by saying in 1 Nephi 9:2 "for the plates upon which I make a full account of my people I have given the name of Nephi; wherefore, they are called the plates of Nephi, after mine own name; and these plates also are called the plates of Nephi"

The small plates also having the name "plates of Nephi" doesn't seem to persist in the text. For example, Jacob finally mentions the name "the small plates"

Reading the evidences in the order of dictation shows that the small plates were a later development. After all, if Joseph did what God originally commanded and translated the unabridged version, he would have had to dictate a much larger text. Small plates with vauge history is much easier and less prone to inconsistencies.

For more information about the lost 116 pages and how it is evidence of a 19th century text, refer to these linked articles.

Theory 2: Ancient Record

Now let's go over the evidences of the Book of Mormon as an ancient text.

Chiasmus

Chiasmus is a poetic/literary structure in Hebrew that is found in the Bible and other ancient texts, where ideas are presented in a particular order and then repeated in reverse order, forming a symmetrical pattern.

There are several examples of Chiasmus in the Book of Mormon:

Name → Remember → Transgression → Remember → Name.

The most sophisticated chiasm is the entire chapter of Alma 36

Keep the commandments, prosper in the land → Remember the captivity → bondage → deliver → trust → trials, troubles, and afflictions → last day → I know of God → Born of God → limbs → presence of God → Pains → harrowed up by the memory of sins → Jesus Christ, a son of God (climax) → Jesus Christ, son of God → Harrowed by the memory of sins no more → pain → presence of God → limbs → Born of God → my knowledge of God → trials, troubles, and afflictions → trust → deliver → bondage → remembrance of their captivity → keep the commandments, prosper in the land

Archaeological Evidences

Critics will assert that there is no archaeological evidence for the Book of Mormon. This may be more true for the events that existed in the New World--a place where LDS scholars still have not reached consensus for where it occurred. But we do know exactly where one event in the Book of Mormon happened: Lehi's travels in the Old World.

Start from Jerusalem

Lehi and company start their journey from Jerusalem into the wilderness "by the borders near the shore of the Read Sea"

The river of Laman is described as emptying into the Read Sea and being "continually running into the fountain"

The next part of their journey was a four-day travel to a place called Shazer, which is now attributed to the Wadi esh Sharma region. Nephi and company did some hunting there, and locals say that this Wadi esh Sharma region is a great place for hunting

Nahom

After traveling in the south-south east direction, the group finally reached "the place that was called Nahom"

In the area where Lehi's family would be is a region called Nihm. In this region, there are inscriptions of the letters NHM, which is rendered in English as Nahm, Naham, Nehem, Nehm, Nihim, and several other variants

Around this region is also the largest cemeteries in all of Arabia, which was around from 3000 BC to 1000 AD

Bountiful

When leaving Nahom, Lehi's party turned "eastward" and traveled for eight years in the wilderness

Khor Kharfot has fresh fruit and many flowers (therefore wild honey)

Word Print Studies

If the Book of Mormon is an authentic text, we would expect different authors voices to show up distinctly.

A group called the Berkley group conducted a study called "word printing" where they used a statistical model to find patterns in words to attribute those words to a certain author even if the author is trying to write another character. This group first did a few control studies by non-disputed authors like Mark Twain.

The group chose a few different 5,000 word passages from both Nephi and Alma, since the Book of Mormon claims that they are from different authors. When running the tests on these authors against Joseph Smith, Oliver Cowdery, and Solomon Spaulding, the tests came back with at least a 99% confidence for each that Nephi and Alma are different authors and not by any of the above three mentioned.

They concluded that it is "statistically indefensible" to propose either Joseph Smith, Oliver Cowdery, or Solomon Spaulding as the author for the Book of Mormon

Ancient Naming

The Book of Mormon is thought to have ancient Hebrew origin (reformed Egyptian being Hebrew with Egyptian hieroglyphics). This sheds some lights on the structure of naming in the Book of Mormon.

In Hebrew when introducing a name, the structure is as follows: "He called the name of his son X." with the "name" that is called, not the child or place. There are a few examples in the Book of Mormon with this structure.

"we did call the name of the place Shazer"- 1 Nephi 16:13

"and they called the name of the city Moroni"- Alma 50:13-14

"he had three sons; and he called their names Mosiah, and Helorum, and Helaman"- Mosiah 1:2

"they called their names Anti-Nephi-Lehies"- Alma 23:17

Conclusion

There are many evidences for and against the authenticity and historicity of the Book of Mormon. For most people in the church, the authenticity of the Book of Mormon is essential to the foundation of the truthfulness of the church. This idea is taught from church leaders, that there is no "middle ground": it is either true or not. For example, here is a quote from President Gordon B. Hinckley in a PBS interview:

"Well, it's either true or false. If it's false, we're engaged in a great fraud. If it's true, it's the most important thing in the world. Now, that's the whole picture. It is either right or wrong, true or false, fraudulent or true. And that's exactly where we stand, with a conviction in our hearts that it is true: that Joseph went into the [Sacred] Grove; that he saw the Father and the Son; that he talked with them; that Moroni came; that the Book of Mormon was translated from the plates; that the priesthood was restored by those who held it anciently. That's our claim. That's where we stand, and that's where we fall, if we fall. But we don't. We just stand secure in that faith."- Gordon B. Hinckley

Some other scholars have immitated this sentiment, like Hugh Nibley who said that "The Book of Mormon must be read as an ancient, not as a modern book. Its mission, as described by the book itself, depends in great measure for its efficacy on its genuine antiquity"

However, there is a growing sentiment to allow space for a non-historical belief in the Book of Mormon and still regard it as inspired or the word of God. For example, Elder Holland said in a PBS interview:

"There are plenty of people who question the historicity of the Book of Mormon, and they are firmly in this church -- firmly, in their mind, in this church -- and the church isn't going to take action against that. [The church] probably will be genuinely disappointed, but there isn't going to be action against that, not until it starts to be advocacy: "Not only do I disbelieve in the authenticity of the Book of Mormon, I want you to disbelieve." At that point, we're going to have a conversation"- Jeffery Holland

Patrick Mason and Grant Hardy, LDS historians, have echoed similar sentiments

"Can faith in the Book of Mormon as inspired fiction be a saving faith?” My answer is, “Absolutely!” I believe that if someone, at the judgment bar, were to say to God, “I couldn’t make sense of the Book of Mormon as an ancient American codex, given the available evidence, but I loved that book, I heard your voice in it, and I tried to live by its precepts as best I could,” then God will respond, “Well done, my good and faithful servant.”"- Grant Hardy

Living in the age of information, we are bombarded with view points from both side of the spectrum. Sometimes we feel that there is no place for making sense of the complexity of church history. Embracing complexity, however, does not need to weaken faith or scholarship. Here is a quote from F. Scott Fitzgerald that illiterates this point:

"The test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function. One should, for example, be able to see that things are hopeless and yet be determined to make them otherwise"- F. Scott Fitzgerald

Wherever someone lands on their belief of the Book of Mormon, thousands have professed of it's inspiration and motivation to better lead a Christian life. The book itself sets up an experiment, inviting readers to "experiment upon the word" to see if it will "enlarge your soul"