Joseph Smith/Martyrdom/Joseph fired a gun

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Critique

  • Critics claim that Joseph Smith is not a martyr because, while in jail, he had a gun and he had the temerity to defend himself.
  • Critics claim that Joseph killed two men by firing at the mob.

Voir aussi: Source(s) de la critique

Réponse

Shifting Definitions

In order to make their argument tenable, the critics must do three things. First, they must take some creative liberties with the English language. In this case, the word being redefined is the term martyr. Webster’s New World Dictionary defines a "martyr" as

“a person who chooses to suffer or die rather than give up his faith or his principles.”[1]

The online resource, Dictionary.com, defines a martyr as

“one who chooses to suffer death rather than renounce religious principles.” [2]

Both are nearly identical and fairly standard definitions, and neither includes a requirement or qualifiers of any sort. However, some anti-Mormon writers have taken the term martyr and subtly changed its definition to suit their own needs. The new definition would probably read something like this: Martyr: a person who chooses to suffer or die rather than give up his faith or his principles without any resistance or effort at self-defense on his part whatsoever.

Critics are free to use such a definition, but it belongs to them alone; it is not the standard use of the word, and not what Church members mean when they refer to the "martyrdom" of Joseph and Hyrum Smith at Carthage.

Throughout Christian history, "martyrs" have been understood to be those who suffered quietly, and those who resisted, even with violence, and even to the death of those who persecuted them for their beliefs. (See FAIR wiki article: Martyrdom in Christian history.) The first anti-Mormon argument thus focuses on the fact that Joseph had a firearm and that he used that firearm to defend himself. Critics claim that Joseph's announcement that he was going “as a lamb to the slaughter” is false, since he fought back.

Anyone who has ever worked on a farm or in a slaughterhouse knows that sheep do not go willingly to the slaughter. They kick and buck, bleat, scream, and make every attempt to escape their fate. In fact, they make such a haunting sound, that the title of an extremely popular Hollywood film was based on it: The Silence of the Lambs. The term “lamb to the slaughter” simply refers to the inevitability of the final outcome. No matter how valiantly they struggle, the fate of the sheep is sealed. If we apply this understanding to Joseph Smith and his brother, it is clear that they truly were slaughtered like lambs. Fight as they might, they were doomed.

Hiding History?

Mob fires at Joseph Smith in the upper window at Carthage Jail.
L'article principal: Hiding Joseph's gun?

The critics' second tactic is to rely on their target reader being uninformed about trivial aspects of LDS history. Many members of The Church of Jesus Christ of Latter-day Saints (and this is especially true of new members or less-active members) are not aware of all the excruciatingly minute details of the history of the Church. It has become a common tactic among some anti-Mormon aficionados of Mormon history to use this historical ignorance as a weapon. These writers often claim to “expose” these minor events of Church history in a sensationalistic attempt to shock members of the Church with “hidden” revelations or “secret” accounts about various episodes in Church history. They will often claim that the Church has kept this knowledge under wraps for fear that if it was generally known it would cause many members of the Church to immediately renounce their faith and result in the ruination of the Church.

Unfortunately for the critics, Joseph's attempt to defend himself, his brother, and his friends, and his possession of a pepperbox gun, is clearly spelled out in the History of the Church:

In the meantime Joseph, Hyrum, and Elder Taylor had their coats off. Joseph sprang to his coat for his six-shooter, Hyrum for his single barrel, Taylor for Markham's large hickory cane, and Dr. Richards for Taylor's cane. All sprang against the door, the balls whistled up the stairway, and in an instant one came through the door.
Joseph Smith, John Taylor and Dr. Richards sprang to the left of the door, and tried to knock aside the guns of the ruffians...
Joseph reached round the door casing, and discharged his six shooter into the passage, some barrels missing fire. Continual discharges of musketry came into the room. Elder Taylor continued parrying the guns until they had got them about half their length into the room, when he found that resistance was vain, and he attempted to jump out of the window, where a ball fired from within struck him on his left thigh, hitting the bone, and passing through to within half an inch of the other side. He fell on the window sill, when a ball fired from the outside struck his watch in his vest pocket, and threw him back into the room.[3]

The next volume of the History of the Church tells the story from John Taylor's point of view:

I shall never forget the deep feeling of sympathy and regard manifested in the countenance of Brother Joseph as he drew nigh to Hyrum, and, leaning over him, exclaimed, 'Oh! my poor, dear brother Hyrum!' He, however, instantly arose, and with a firm, quick step, and a determined expression of countenance, approached the door, and pulling the six-shooter left by Brother Wheelock from his pocket, opened the door slightly, and snapped the pistol six successive times; only three of the barrels, however, were discharged.[4]

If the Church wished to hide these facts, why did they publish them in the History of the Church not once, but twice?

Murder?

The critics' third attack is to insist that since Joseph fired his gun six times (only three shots discharged) and he hit two of the mobbers, he is a murderer.

Joseph's actions were clearly self-defense and defense of others under the common law. However, this point is moot since the attackers who were hit were not killed (as was first reported in some Church publications) but only wounded. They were alive and well at the trial held for mob leaders, and were identified by witnesses. Their good health allowed them to receive gifts because of their role in the assault on Joseph, Hyrum, and the other prisoners.

According to Dallin Oaks and Marvin Hill:

Wills, Voras, and Gallaher were probably named in the indictment because their wounds, which testimony showed were received at the jail, were irrefutable evidence that they had participated in the mob. They undoubtedly recognized their vulnerability and fled the county. A contemporary witness reported these three as saying that they were the first men at the jail, that one of them shot through the door killing Hyrum, that Joseph wounded all three with his pistol, and that Gallaher shot Joseph as he ran to the window.[Hay, "The Mormon Prophet's Tragedy," 675] According to Hay, Wills, whom the Mormon prophet had shot in the arm, was an Irishman who had joined the mob from “his congenital love of a brawl.”[Statement of Jeremiah Willey, August 13, 1844, Brigham Young correspondence, Church Archives.] Gallaher was a young man from Mississippi who was shot in the face.[Hay, "The Mormon Prophet's Tragedy," 669, 675. Another source says Wills was a former Mormon elder who had left the Church. Davis, An Authentic Account, 24.] Hay described Voras (Voorhees) as a “half-grown hobbledehoy from Bear Creek” whom Joseph shot in the shoulder. The citizens of Green Plains were said to have given Gallaher and Voras new suits of clothes for their parts in the killing.[Statement of Jeremiah Willey, August 13, 1844] [5]

Conclusion

It seems clear, then, that:

  1. Joseph and Hyrum were martyrs by the accepted definition of the term—they suffered death for their beliefs. (Note that martyrs can die for worthy or ignoble causes, but this makes them no less martyrs.)
  2. The Church has not hidden this fact, but published it from the beginning and includes it in the History of the Church twice.
  3. Joseph was not guilty of murder, because no one died from his shots, and his actions would have been justifiable as self-defense and defense of others even if deaths had resulted.

Notes

  1. [retour]  Webster's New World Dictionary of the American Language, Second College Edition (New York: World Publishing Company, 1970), 870.
  2. [retour] Dictionary.com website, (accessed May 7, 2003). off-site
  3. [retour] Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:617–618. (subscript. required) GospeLink
  4. [retour] Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 7:102–103. (subscript. required) GospeLink
  5. [retour] Dallin Oaks, Marvin Hill, Carthage Conspiracy: The trial of the Accused Assassins of Joseph Smith, p. 52

Lectures complémentaires

Les articles FAIR wiki

Definitional fallacies les articles FAIR wiki
Joseph Smith, fils: les articles FAIR wiki
Joseph Smith et les questions juridiques: les articles FAIR wiki
La Prophétie: les articles FAIR wiki

Les Prophéties d'Autri et Après Joseph Smith

La Première Vision: les articles FAIR wiki
Overview
Événements qui ont précédé la Première Vision
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Après la Première Vision:
Les versions d'autrui:
D'autres critiques:
Joseph Smith et d'autres visions: les articles FAIR wiki

La visite de Moroni:

Dieu: les articles FAIR wiki

FAIR en ligne

  • FAIR Topical Guide: Martyrdom of Joseph and Hyrum Smith FAIR link
  • Lance Starr, "Was Joseph Smith a Martyr or a Murderer?," (Mesa, Arizona: FAIR, May 2003) PDF link
Joseph Smith les articles FAIR en ligne
  • FAIR Topical Guide: Joseph Smith FAIR link
    • FAIR Topical Guide: Character FAIR link
    • FAIR Topical Guide: Consent for others to enter heaven? FAIR link
    • FAIR Topical Guide: Family and Background FAIR link
    • FAIR Topical Guide: Status of Joseph Smith FAIR link
  • FAIR Topical Guide: Prophets: Infallibility FAIR link
Joseph Smith other visionary issues FAIR links
  • Craig Ray, "Joseph Smith's History Confirmed," (Mesa, Arizona: FAIR, August 2002) FAIR link

D'autres sources en lignes

  • Joseph I. Bentley, "Martyrdom of Joseph and Hyrum Smith," Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 2:860–862. off-site off-site FAIR link
  • Reed Blake, "Martyrdom at Carthage," Ensign (June 1994): 30. off-site
  • Stephen R. Gibson, "Was Joseph Smith Really a Martyr?," One-Minute Answers to Anti-Mormon Questions (Bountiful, Utah: Horizon Publishers, 2005) ISBN 0882907840. off-site
  • W. John Walsh, "Was Joseph Smith a Martyr?" off-site
Joseph Smith, Jr. les articles en ligne
  • Richard Lloyd Anderson, "Joseph Smith's New York Reputation Reappraised," Brigham Young University Studies 10:3 (1970): 285. (subscript. required) GL direct link
  • Richard Lloyd Anderson, "Review of Joseph Smith's New York Reputation Reexamined by Rodger I. Anderson," FARMS Review of Books 3/1 (1991): 52–80. off-site
  • Richard Lloyd Anderson, "The Reliability of the Early History of Lucy and Joseph Smith," Dialogue: A Journal of Mormon Thought 4:2 (Summer 1969): 16, 19.
  • Leonard J. Arrington, "The Human Qualities of Joseph Smith, the Prophet," Ensign (January 1971): 35ff. off-site
  • Richard L. Bushman, "Joseph Smith Miscellany," (Mesa, Arizona: FAIR, 2005 FAIR Conference). FAIR link
  • Richard L. Bushman, Dean C. Jessee and Truman G. Madsen, "Smith, Joseph," Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 3:1331–1348. off-site off-site off-site
  • Donald L. Enders, "The Joseph Smith, Sr., Family: Farmers of the Genesee," in Joseph Smith: The Prophet, the Man, ed. Susan Easton Black and Charles D. Tate Jr. (Provo, UT: BYU Religious Studies Center, 1993), 213—25.
  • Alan Goff, "Dan Vogel's Family Romance and the Book of Mormon as Smith Family Allegory (Review of: Joseph Smith: The Making of a Prophet)," FARMS Review 17/2 (2005): 321–400. off-site PDF link
  • Alan Goff, "How Should We Then Read? Reading Mormon Scripture After the Fall, a review of Joseph Smith: The Making of a Prophet by Dan Vogel," FARMS Review 21/1 (2009): 137–178. off-site [No PDF link] wiki
  • Andrew H. Hedges and Dawson W. Hedges, "No, Dan, That's Still Not History (Review of: Joseph Smith: The Making of a Prophet, by Dan Vogel)," FARMS Review 17/1 (2005): 205–222. off-site PDF link
  • Louis Midgley, "Editor's Introduction: Knowing Brother Joseph Again," FARMS Review 18/1 (2006): xi–lxxiv. off-site PDF link wiki
  • Louis Midgley, "Two Stories—One Faith," FARMS Review 19/1 (2007): 55–79. off-site PDF link wiki
  • Larry E. Morris, "Joseph Smith and "Interpretive Biography", Review of Joseph Smith: The Making of a Prophet by Dan Vogel," FARMS Review 18/1 (2006): 321–374. off-site PDF link wiki
  • Daniel C. Peterson and Donald L. Enders, "Can the 1834 Affidavits Attacking the Smith Family Be Trusted?" in Pressing Forward with the Book of Mormon: The FARMS Updates of the 1990s, ed. John W. Welch and Melvin J. Thorne (Provo, UT: FARMS, 1999), 286—87.

Source(s) d'impression

  • Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy, the Trial of the Accused Assassins of Joseph Smith (Urbana, Illinois: University of Illinois Press, 1979), 1. ISBN 025200762X. (Source importante)
Joseph Smith, Jr. matériaux d'impression
  • Richard L. Bushman, "Joseph Smith's Family Background," in The Prophet Joseph: Essays on the Life and Mission of Joseph Smith, ed. Larry C. Porter and Susan Easton Black (Salt Lake City: Deseret Book, 1988), 1–18. ISBN 0875791778. (subscript. required) GospeLink
  • Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 1.
  • Mark L. McConkie, Remembering Joseph: Personal Recollections of Those Who Knew the Prophet Joseph Smith (Salt Lake City, UT: Deseret Book Company, 2003) (print version). ISBN 978-1570089633. (subscript. required) GospeLink (Source importante)
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