Doctrine and Covenants/Oliver Cowdery and the "rod of nature"

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Sommaire

Critique

  • Critics claim that Joseph received a revelation praising Oliver Cowdery's gift of using his divining talents. The revelation was published in the Book of Commandments and then subsequently modified in the Doctrine and Covenants in order to hide the reference to the "rod of nature." Therefore, Joseph attempted to "cover up" Oliver Cowdery's work with a divining rod by changing a revelation.
  • Critics claim that Oliver would ask questions of his divining rod in faith and it would move.

Voir aussi: Source(s) de la critique

Réponse

Background

The original wording of the revelation along with revisions performed by Oliver Cowdery, William W. Phelps, Sidney Rigdon, Joseph Smith, John Whitmer, and another unidentified editor is recorded in the REVELATION BOOK 1 (April 1829-B [D&C 8]). The original revelation reads as follows:

...remember this is thy gift now this is not all for thou hast another gift which is the gift of working with the sprout Behold it hath told you things Behold there is no other power save God that can cause this thing of Nature to work in your hands. [1] (soulignons a été ajouté)

Sidney Rigdon edited the passage to read like this:

...remember this is your gift now this is not all for you have another gift which is the gift of working with the rod Behold it has told you things Behold there is no other power save God that can cause this rod to work in your hands. (soulignons a été ajouté)

In the Book of Commandments (the predecessor to the Doctrine and Covenants), the revelation underwent an additional revision by a publication committee of the First Presidency (Joseph Smith, Oliver Cowdery, and Frederick G. Williams). The Book of Commandments stated:

Chapter 7:3—Now this is not all, for you have another gift, which is the gift of working with the rod: behold it has told you things: behold there is no other power save God, that can cause this rod of nature, to work in your hands, for it is the work of God. (soulignons a été ajouté)

In the 1835 Doctrine and Covenants, this was revised to read:

D&C 8:6–8—Now this is not all thy gift; for you have another gift, which is the gift of Aaron; behold, it has told you many things; Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you. Therefore, doubt not, for it is the gift of God; and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God. (1921 edition, 8:6–8.) (soulignons a été ajouté)

Thus, "working with the sprout" and the "thing of Nature" were changed to "the gift of working with the rod," which was again later revised to "the gift of Aaron." It has been assumed on the basis of this that Oliver Cowdery was a "rodsman," or someone who used a divining rod to search for treasure, water, or other things hidden.

Evidence used to support this assertion is the fact that in 1801, a religious sect led by the Wood family enjoyed a brief popularity, and they sought for treasure with divining rods.[2] The Wood group was reportedly taught this skill by a counterfeiter/forger named either Winchell or Wingate. Winchell/Wingate had been a guest at the home of Oliver's father, William. Attempts have been made to tie William Cowdery to the Wood group, but there is no evidence that he had any connection with them aside from knowing Winchell/Wingate. As Richard L. Anderson observed:

An 1828 newspaper history of the Wood episode refers to neither the mysterious counterfeiter nor Cowdery. The main group of Middletown survivors of the 1800 period--"more than thirty men and women"--were interviewed up to 1860, and they said nothing of a counterfeiter or of Cowdery. The 1867 recollections of a minister who visited the group in the final weeks of their movement include mention of the counterfeiter but not Cowdery--when a disciple was asked where the criminal stayed, he answered: "He keeps himself secreted in the woods." Frisbie's own claims about the Cowdery connection to the Wood group are both unclear and unsupported. This is the patchwork of folklore, not tightly woven history.[3]

It is therefore not clear whether Oliver used a rod, and (if so) what he used it for. The critical association of Oliver's possible use of a rod with the activities of local "rodsmen" seeking treasure is used to imply that Oliver was also a treasure seeker.

What if the "rod of nature" was indeed a physical object?

If we presume, for the sake of argument, that the Book of Commandments revelation of 1829 did refer to a physical rod, it is useful to consider just what Oliver was told:

Oliver Cowdery's first revelation commanded him to lay aside the world and build the restored kingdom: "Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich" (D&C 6:7). Whatever prior use Oliver made of his "gift of working with the rod," this revelation directed him to heavenly treasure. Indeed, this first commandment names but one special power: "Thy gift" is "sacred and cometh from above." It is defined as the ability to "inquire" and "know mysteries which are great and marvelous." Thus Oliver is commanded to "exercise thy gift, that thou mayest find out mysteries, that thou mayest bring many to the knowledge of the truth, yea, convince them of the error of their ways." Thus his gift of knowledge of salvation will lead to the "greatest of all gifts," the "gift of salvation" (D&C 6:10-13).
Oliver's initial revelation closes with the command to seek heavenly "treasures" by assisting "in bringing to light, with your gift, those parts of my scriptures which have been hidden because of iniquity" (D&C 6:27). The revelation on the gift of the rod probably followed within a week. It continued the theme of learning ancient truth through translating: "Remember, this is your gift" (D&C 8:5). And it could be exercised by believing "you shall receive a knowledge concerning the engravings of old records" (D&C 8:1). Then a second promise was made:
Now this is not all, for you have another gift, which is the gift of working with the rod. Behold, it has told you things. Behold, there is no other power save God that can cause this rod of nature to work in your hands, for it is the work of God. And therefore whatsoever you shall ask me to tell you by that means, will I grant unto you, that you shall know.
But there were strict limits to this promise: "Trifle not with these things. Do not ask for that which you ought not. Ask that you may know the mysteries of God, and that you may translate all those ancient records."
So the "rod of nature" in Cowdery's "hands" would be a means of gaining revelation on doctrine.[4]

Thus, the alteration which describes the "rod" as "the gift of Aaron" clarifies the Lord's intent, and explains how Oliver and Joseph understood the matter. Aaron's rod was an instrument of power, but only insofar as God revealed and commanded its use. Such a perspective is a far cry from the "occult" links which the critics attempt to create:

D&C 8 approves a rod only for sacred information. It also suggests the rod that displayed God's power in the Egyptian plagues, in striking the rock for life-giving water or in calling down strength on Israel's warriors. That rod was a straight shaft, the shepherd's staff possessed by Moses at his call (Ex. 4:2-4). Used by both Moses and Aaron, it was foremost the "rod of God," also Moses' rod, but formally called the "rod of Aaron." It functioned as a visible sign of authority, just as Judah's "scepter" was a sign of divine kingship in Jacob's blessing or Elijah's staff held by the servant who went in his name. Thus the rod of Aaron was a staff of delegated agency, and the 1835 revision to "The gift of Aaron" suggests Oliver's spiritual power to assist Joseph Smith as Aaron assisted Moses.[5]

As Dallin H. Oaks remarked:

It should be recognized that such tools as the Urim and Thummim, the Liahona, seerstones, and other articles have been used appropriately in biblical, Book of Mormon, and modern times by those who have the gift and authority to obtain revelation from God in connection with their use. At the same time, scriptural accounts and personal experience show that unauthorized though perhaps well-meaning persons have made inappropriate use of tangible objects while seeking or claiming to receive spiritual guidance. Those who define folk magic to include any use of tangible objects to aid in obtaining spiritual guidance confound the real with the counterfeit. They mislead themselves and their readers.[6]

Conclusion

We know based upon the text of the revelation that Oliver possessed a gift of working with something alternately referred to as a "sprout," "thing of nature," or "rod of nature." We also know that the Lord approved of Oliver's use of this gift. The reference was later changed to the "gift of Aaron," but we can only speculate as to the exact reason why. We do not know if the "rod" referred to by Sidney Rigdon when he edited the revelation was referring to a divining rod, since there is no other record beyond the revelation itself that indicates this.

We do know that Oliver's gift had to do with receiving revelation, and that Oliver attempted to employ it during the period in which the Book of Mormon was being translated. We also know that Oliver's experience in attempting to translate produced one of the lasting lessons which continues to be taught in Church even today—the knowledge that one must study things out in their mind in order to know the truth of something.

Notes

  1. [retour] Revelation, April 1829–B [D&C 8], in Robin Scott Jensen, Robert J. Woodford, and Stephen C. Harper, eds., Manuscript Revelation Books, vol. 1 of the Revelations and Translations series of The Joseph Smith Papers, ed. Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2009), 17.
  2. [retour]  Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996-2003), 5 vols, 1:599–621.
  3. [retour]  Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24:4 (1984): 489–560. PDF link (subscript. required) GL direct link
    Attention: cet article a été publié avant que les faux de Mark Hofmann ont été découverts. L'article peut se servir des faux comme des documents authentique. Appuyez ici pour une liste des faux (non-complète).
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
  4. [retour]  "Mature Joseph Smith," 235.
  5. [retour]  "Mature Joseph Smith," 235.
  6. [retour]  Dallin H. Oaks, "Recent Events Involving Church History and Forged Documents," Ensign (October 1987): 63. off-site

Lectures complémentaires

Les articles FAIR wiki

Joseph Smith et «la Magie»: les articles FAIR wiki

FAIR en ligne

"Magic" FAIR web links
  1. FAIR Topical Guide: 1826 Trial FAIR link
  2. FAIR Topical Guide: Character FAIR link
  3. FAIR Topical Guide: Family and Background FAIR link
  4. FAIR Topical Guide: Jupiter Talisman FAIR link
  5. FAIR Topical Guide: Treasure digging FAIR link
  • FAIR Topical Guide: Magic and occult FAIR link
  • FAIR Topical Guide: Seer stones FAIR link
  • Matthew B. Brown, “Revised or Unaltered?: Joseph Smith’s Foundational Stories,” 2006 FAIR Conference lecture
    Debunks the “Walters the Magician” rumor floating around Palmyra, New York. FAIR link
1826 trial FAIR web links
  • Russell Anderson, "The 1826 Trial of Joseph Smith," (2002 FAIR Conference presentation.) FAIR link (Source importante)
  • Danel W. Bachman, "Mormonism -- Shadow or Reality? History or Propaganda? Joseph Smith as a Case Study," (2000 FAIR Conference presentation.) FAIR link
  • Richard L. Bushman, "Joseph Smith Miscellany," (Mesa, Arizona: FAIR, 2005 FAIR Conference). FAIR link

Vidéo

Revised or Unaltered?: Joseph Smith's Foundational Stories, Matthew Brown, 2006 FAIR Conference

D'autres sources en lignes

"Magic" web links
  • Richard L. Anderson, "Joseph Smith's New York Reputation Reappraised," Brigham Young University Studies 10:3 (1970): 283–314. PDF link
    Discusses content of Hurlbut ‘affidavits’ / Stafford, Chase, Ingersoll, Deming ‘affidavits’ – money digging / other Smith family with seerstone.
  • Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24:4 (1984): 489–560. PDF link (subscript. required) GL direct link
    Attention: cet article a été publié avant que les faux de Mark Hofmann ont été découverts. L'article peut se servir des faux comme des documents authentique. Appuyez ici pour une liste des faux (non-complète).
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
  • Richard L. Anderson, "The Alvin Smith Story: Fact and Fiction," Ensign (August 1987): 58. off-site
    Discusses Salamander Letter / Magic; Chase affidavit; Saunders memories; rumored Oliver Cowdery history
  • 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
    Discusses seerstones; magic; money-digging; animal sacrifice; ‘faculty of Abrac’.
  • Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. off-site PDF link wiki
  • Davis Bitton, "Review of John L. Brooke, The Refiner’s Fire: the Making of Mormon Cosmology, 1644-1844," Brigham Young University Studies 34:4 (1994–95): 182–192. PDF link
  • John Gee, "Abracadabra, Isaac and Jacob (Review of The Use of Egyptian Magical Papyri to Authenticate the Book of Abraham: A Critical Review by Edward H. Ashment)," FARMS Review of Books 7/1 (1995): 19–84. off-site PDF link
  • John Gee, "'Bird Island' Revisited, or the Book of Mormon through Pyramidal Kabbalistic Glasses: Review of Written by the Finger of God: A Testimony of Joseph Smith's Translations by Joe Sampson," FARMS Review of Books 7/1 (1995): 219–228. off-site PDF link
  • John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. off-site PDF link  (Source importante)
  • William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site PDF link
  • William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. off-site PDF link
  • William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Review of John L. Brooke, The Refiner’s Fire: the Making of Mormon Cosmology, 1644-1844," Brigham Young University Studies 34:4 (1994–95): 167–181. PDF link
  • William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site PDF link
    Shorter version of BYU Studies paper above; discusses Hermeticism; Masonry
  • Marvin S. Hill, "Money-Digging Folklore and the Beginnings of Mormonism: An Interpretive Suggestion," Brigham Young University Studies 24:4 (Fall 1984): 473–488.
    Attention: cet article a été publié avant que les faux de Mark Hofmann ont été découverts. L'article peut se servir des faux comme des documents authentique. Appuyez ici pour une liste des faux (non-complète). off-site
  • Rhett S. James, "Writing History Must Not Be an Act of Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 395–414. off-site PDF link
  • Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site PDF link
  • 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
  • Stephen E. Robinson, "Review of Early Mormonism and the Magic World View, by D. Michael Quinn," Brigham Young University Studies 27:4 (1987): ?–??. PDF link
  • Matthew Roper, "Unanswered Mormon Scholars (Review of Answering Mormon Scholars: A Response to Criticism Raised by Mormon Defenders)," FARMS Review of Books 9/1 (1997): 87–145. off-site PDF link (page 87–145; see especially section "Joseph Smith and 'Magic'")
  • Janet Thomas, "Magic," Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 2:849. off-site off-site
  • Ronald W. Walker, "Joseph Smith: The Palmyra Seer,," Brigham Young University Studies 24:4 (Fall 1984): 461–472. off-site
    Attention: cet article a été publié avant que les faux de Mark Hofmann ont été découverts. L'article peut se servir des faux comme des documents authentique. Appuyez ici pour une liste des faux (non-complète).
  • Ronald W. Walker, "The Persisting Idea of American Treasure Hunting," Brigham Young University Studies 24:4 (Fall 1984): 427–459. off-site
    Attention: cet article a été publié avant que les faux de Mark Hofmann ont été découverts. L'article peut se servir des faux comme des documents authentique. Appuyez ici pour une liste des faux (non-complète).
  • Benson Whittle, "review of Michael Quinn, Mormonism and the Magic World View, 1st ed.," Brigham Young University Studies 27:4 (Fall 1984): 105–121. off-site
  • William A. Wilson, "review of Michael Quinn, Mormonism and the Magic World View, 1st ed.," Brigham Young University Studies 27:4 (Fall 1984): 96–104. off-site

Source(s) d'impression

"Magic" matériaux d'impression
  • Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000). Buy online
  • 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), 41–52. ISBN 1400042704
  • Stephen D. Ricks and Daniel C. Peterson, “Joseph Smith and ‘Magic’: Methodological Reflections on the Use of a Term,” in Robert L. Millet, ed., To Be Learned Is Good If . . . (Salt Lake City: Bookcraft, 1987), 129–147.


Rod of Nature

  • Joseph Fielding McConkie and Craig J. Ostler, "Revelations of the Restoration," (Salt Lake City: Deseret Book, 2000), 86-88.
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