Book of Mormon Criticisms
(c) Copyright Michael R. Ash 2000. All rights reserved
Charge:
Some critics claim that Martin Harris was not a reliable witness due to the fact that he believed in spiritualism, magic, and the visitation of angels (see my article on Magic) as well as his involvement with various religious affiliations during his separation from Mormonism. (I.R.R. [ These same critics also charge that because Harris claimed to have seen the plates in a “vision” that the plates were merely in his mind (see my discussion on this issue in Witnesses).
Rebuttal:
In this article I will deal with the credibility of Martin Harris’s character and the testimony which he bore.
Credibility
Anyone seriously interested in the character of Martin Harris should read Richard L. Anderson’s Investigating the Book of Mormon Witnesses. In this book Anderson outlines the life of Harris and the fact that his neighbors and associates (most of whom disagreed with his religious views) considered him to be honest and upright. Even early anti-Mormon who knew Harris, or knew those acquainted with Harris, believed that he was “‘honest,’” and “‘industrious,’” “‘benevolent,’” and a “‘worthy citizen.’” (Anderson [1981], 96-98.)
Pomeroy Tucker, who knew Harris but didn’t believe in the Book of Mormon once noted:
“‘How to reconcile the act of Harris in signing his name to such a statement [his Book of Mormon testimony], in view of the character of honesty which had always been conceded to him, could never easily be explained.’” (Palmyra Courier, May 24, 1872 as quoted in Anderson [1981], 104.)
During the time when he was separated from the LDS Church, he sought for the joy he once knew in his early Mormon years by seeking it in other Christians faiths. His quest for such gospel joy lead him along several paths all (except for a brief encounter with Shakerism) affiliated with some Mormon group (Ibid., 111) until at last he returned to Mormonism. Despite the claim of the critics that his spiritual wandering showed signs of religious instability, it rather showed that once he left Mormonism he was unable to find the gospel joy he once felt but earnestly sought it until he returned to where he had started.
Some critics charge that Harris’ testimony is suspect because during his encounter with Shakerism he was reported to have commented that his belief in Shakerism is greater that it was for the Book of Mormon. (Phineas Young et al. to “Beloved Brethren” who in the last of the letter are defined as “our brethren, the Twelve,” Dec. 31, 1844, Kirtland, Ohio; quoted in Anderson [1981], 164.) As Richard L. Anderson notes, however,
This word to the Twelve from Phineas Young and others is vague, for we do not know whether these Kirtland Mormons heard Martin Harris say this, or whether they heard it secondhand. His leaning to Shakerism is probably accurate, but Harris’s precise wording is all-important if one claims that he testified of Shakerism instead of the Book of Mormon. This “either-or” reading of the document does not fit Martin’s lifetime summary of all his interviews: “no man ever heard me in any way deny the truth of the Book of Mormon, the administration of the angel that showed me the plates.” For instance, at the same time as the above 1844 letter, Edward Bunker met Martin in the Kirtland Temple, visited his home, “and heard him bear his testimony to the truth of the Book of Mormon.” And six months later Jeremiah Cooper traveled to Kirtland and visited with Martin Harris: “he bore testimony to the truth of the Book of Mormon.” (Anderson [1981], 164.)
Throughout his spiritual wandering, Harris never denied his testimony of the Book of Mormon. Elder Edward Stevenson, who was instrumental in later years in inducing Martin Harris to re-enter the Church in 1870 relates an experience of Martin Harris:
“On one occasion several of his old acquaintances made an effort to get him tipsy by treating him to some wine. When they thought he was in a good mood for talk they put the question very carefully to him, ‘Well, now, Martin, we want you to be frank and candid with us in regard to this story of your seeing an angel and the golden plates of the Book of Mormon that are so much talked about. We have always taken you to be an honest good farmer and neighbor of ours but could not believe that you did see an angel. Now, Martin, do you really believe that you did see an angel, when you were awake?’ ‘No,’ said Martin, ‘I do not believe it.’ The crowd were delighted, but soon a different feeling prevailed, as Martin true to his trust, said, ‘Gentlemen, what I have said is true, from the fact that my belief is swallowed up in knowledge; for I want to say to you that as the Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of the angel, and it was the brightness of day.’” (Letter of Elder Edward Stevenson to the Millennial Star quoted in Berrett [1974], 57-58; italics added.)
Martin Harris bore his testimony once again on his deathbed. Martin’s highly practical neighbor, George Godfrey, deliberately waited for a semiconscious moment to suggest that Martin’s testimony was possibly based on deception (Anderson [1981], 117.) Godfrey recorded the vigorous response:
“A few hours before his death and when he was so weak and enfeebled that he was unable to recognize me or anyone, and knew not to whom he was speaking, I asked him if he did not feel that there was an element at least, of fraudulence and deception in the things that were written and told of the coming forth of the Book of Mormon, and he replied as he had always done so many, many times in my hearing the same spirit he always manifested when enjoying health and vigor and said: ‘The Book of Mormon is no fake. I know what I know. I have seen what I have seen and I have heard what I have heard. I have seen the gold plates from which the Book of Mormon is written. An angel appeared to me and others and testified to the truthfulness of the record, and had I been willing to have perjured myself and sworn falsely to the testimony I now bear I could have been a rich man, but I could not have testified other than I have done and am now doing for these things are true.’” (George Godfrey, “Testimony of Martin Harris,” From an unpublished manuscript copy in the possession of his daughter, Florence [Godfrey] Munson of Fielding, Utah; quoted in Eldin Ricks, 65-66.)
Harris knew the truth and would not deny it. Anyone sincerely investigating the Book of Mormon must come to terms with the testimony proclaimed and maintained by an honest Martin Harris as well as Oliver Cowdery and David Whitmer.
Michael R. Ash
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