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Why Latter-day Saints commemorate Sept. 21, 1823

President russell m. nelson and elder gary e. stevenson share their thoughts and feelings about the book of mormon.

By Rebecca Olds

The Church of Jesus Christ of Latter-day Saints celebrates the 200th anniversary of a special occasion. On the night of Sept. 21, 1823, an angel appeared to the Prophet Joseph Smith and showed him where the golden plates — which would eventually become the Book of Mormon — were buried.

A video was released by the Church News for the occasion.

What happened on Sept. 21, 1823?

As Joseph Smith prayed to know his standing before God, as written in his account , an angel named Moroni appeared, hovering above his bed.

Joseph Smith recorded that Moroni appeared to Joseph three times that night, repeating the same instructions and adding a caution that he would be tempted by the devil. During the encounter, Moroni quoted the Bible and showed him the place where an account of the people from the Americas was laid.

It was just the beginning of Joseph Smith’s journey of translating the Book of Mormon and restoring the fullness of the gospel of Jesus Christ back to Earth.

How many times did the angel Moroni visit Joseph Smith?

Four years passed with at least 22 visits from Moroni before Joseph was allowed to retrieve the plates and begin translating the book, per the church .

Angel Moroni is a figure in church history and the inspiration for the statues found upon some of the temple’s spires.

What has the prophet said about the 200th anniversary?

President Russell M. Nelson, current church president, posted a social media post of his reading the Book of Mormon, made from the plates Joseph was told about that first night in 1823 and what he said had the power to “inspire, comfort, restore, strengthen, console and cheer our souls.”

The prophet said, “Moroni was a messenger sent from God to teach Joseph Smith about the work that God had for him to do. Moroni became one of Joseph’s major tutors.”

He talked about an experience giving the Book of Mormon to a man he taught in Accra, Ghana, many years ago who said, “Nothing is more precious to time than this additional knowledge about the Lord Jesus Christ.”

“On this 200-year anniversary, I ask each of us to consider: What is this book worth to you?” asked President Nelson in the post. “If you were offered diamonds and rubies or the Book of Mormon, which would you choose?”

“It is my hope that each of us will see this book, today and always, as it really is: more precious than all the riches in the world.”

I have reflected many times on the miracle of the coming forth of the Book of Mormon. Today we commemorate the 200thanniversary of the angel Moroni’s first visit to the Prophet Joseph Smith. What a remarkable visitation this was! Moroni was a messenger sent from God to teach… pic.twitter.com/tCPRvidakI — Russell M. Nelson (@NelsonRussellM) September 21, 2023

What have the 12 apostles said about the 200th anniversary?

Elder Gary E. Stevenson of the Quorum of the Twelve Apostles also posted a video on social media which he labeled “My Testimony of the Book of Mormon.” He spoke about the anniversary of angel Moroni visiting prophet Joseph Smith.

“May I today, on this 200th anniversary of the revealing of the existence of the gold plates that became the Book of Mormon, add my testimony that the Book of Mormon is the word of God,” said Elder Stevenson in the video.

May I today, on this 200th anniversary of the revealing of the existence of the gold plates that became the Book of Mormon, add my testimony that the Book of Mormon is the word of God. pic.twitter.com/YyAvBTi6iE — Gary E. Stevenson (@StevensonGaryE) September 21, 2023

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By Kent P. Jackson

A look at the verses the angel Moroni quoted to the Prophet Joseph Smith on 21–22 September 1823.

With Moroni’s appearance to seventeen-year-old Joseph Smith on 21 September 1823, the Lord began to educate the Prophet in preparation for the restoration of the gospel. The Nephite prophet Moroni, as the last prophet of the Lehite dispensation and the final author, compiler, and caretaker of the Nephite record, was appropriately chosen to serve as young Joseph Smith’s tutor. From Moroni, Joseph Smith learned more about his own future calling, and through the process of bringing forth the Book of Mormon, he began to receive and share the gospel light that this sacred volume contains. Moroni’s statue on our temples today announces to the world the message that he delivered to Joseph Smith: The gospel has been restored in its fulness, and its blessings are now available to humankind. 1

During Joseph Smith’s lifetime, he wrote or dictated four separate accounts of the appearance of Moroni: one dictated to Frederick G. Williams in 1832; a journal entry in 1835; another, the “official” account, dictated in 1838; and the Wentworth Letter, published by the Prophet in 1842. 2  In addition to the accounts that came directly from Joseph Smith, other early accounts were written by Orson Pratt and Oliver Cowdery. Elder Pratt’s account was published in a pamphlet in 1840, while he was serving a mission in Scotland. 3  Oliver Cowdery’s rendition is contained in three articles published in February, April, and July 1835 in the Kirtland  Messenger and Advocate. 4

Moroni’s Message

During his initial visit with Joseph Smith, Moroni informed Joseph that his sins had been forgiven and that he had been chosen to bring forth the sacred record of the ancient Americans. But that was not all. In his 1832 account of the visitation, the Prophet reported simply that he learned “many things concerning the inhabitants of the earth.” In his 1835 account, he said that Moroni “explained many … prophesies.” And in the 1842 Wentworth Letter, Joseph Smith wrote that Moroni taught him “that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel, in all its fulness to be preached in power, unto all nations that a people might be prepared for the millennial reign.” Moreover, he wrote, “I was informed that I was chosen to be an instrument in the hands of God to bring about some of his purposes in this glorious dispensation.” 5

Moroni and the Bible

In the 1838 account, which is found in the Pearl of Great Price, Joseph Smith shared the greatest detail regarding Moroni’s teaching. The Prophet recorded that Moroni “commenced quoting the prophecies of the Old Testament.” Joseph Smith then listed several passages from the Bible that Moroni quoted. He listed those passages in this order (see JS—H 1:35–41) 6 :

Mal. 3 (“part,” perhaps Mal. 3:1–4

Isa. 11:1–16

Acts 3:22–23

Joel 2:28–32

After reviewing Moroni’s recitation of these scriptures, Joseph Smith noted the following: “He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here.” (JS—H 1:41.) The Prophet never specified what those “other passages of scripture” were, but Oliver Cowdery provided more information. 7

As stated earlier, in 1835 Oliver Cowdery wrote three articles in the  Messenger and Advocate  regarding the appearance of Moroni to Joseph Smith. All of the articles were written in the form of epistles addressed to W. W. Phelps, and they are characterized by Elder Cowdery’s rich literary style. The letters contain lengthy discourses on the restoration of the gospel and the message conveyed to the Prophet by Moroni. In writing them, Elder Cowdery apparently used the opportunity to present to the Church some expositions on several gospel subjects, based on the things Moroni communicated to Joseph Smith. In two of the articles, appearing in February and April, he included scriptures that presumably were quoted or paraphrased by Moroni. The following compilation lists them in the order in which they appear in the narrative.

Obviously, Oliver Cowdery was not with the Prophet on the occasion of Moroni’s coming, so the account is secondary. Yet it is not too much to assume that Joseph Smith had rehearsed the event to his colleague on numerous occasions. Elder Cowdery had been the Prophet’s scribe and was designated “Second Elder” of the Church at the time it was organized. When Oliver Cowdery wrote about the Restoration, he was Assistant President of the Church, in addition to being editor of the  Messenger and Advocate.  His close association with the Prophet, especially in the early part of the Prophet’s ministry, may have enabled him to know more about these events than anyone except Joseph Smith himself.

In the February and July articles, Elder Cowdery marked his reconstructions of Moroni’s words with quotation marks to make it clear to the reader which were Moroni’s words and which were his own comments. However, the April article, which is of greatest interest to this study because it contains more than two dozen Bible passages quoted in context of Moroni’s visit, presents special problems. In this article it is not clear which words are Oliver Cowdery’s and which are the words of Moroni. Unlike the other articles, there are no quotation marks to assist the reader.

Perhaps Elder Cowdery did not feel a need to use quotation marks in the recitations of the story; editorial convention was fairly unstructured in those days. Or perhaps he did not use quotation marks in order to alert the reader to the fact that the entire message was reconstructed from his own understanding and was not necessarily a historical transcript of the event. At the beginning of his discussion, Elder Cowdery wrote: “I have thought best to give a farther detail of the heavenly message, and if I do not give it in the precise words, shall strictly confine myself to the facts in substance.” 8  At the end of the account he wrote: “I have now given you a rehearsal of what was communicated to our brother. … I may have missed in arrangement in some instances, but the principle is preserved.” 9

How well he succeeded only God, Moroni, and Joseph Smith know. As historian Milton Backman has pointed out, “It is not clear whether Oliver is quoting Moroni or merely explaining, with scriptural references, themes emphasized by Moroni.” 10  And so, as we study Elder Cowdery’s accounts, it is wise to view the angel’s words and the biblical passages cited with a degree of caution. His is a secondhand treatment of an event in which only Moroni and Joseph Smith were participants.

A View of the Latter Days

Although Joseph Smith’s prayer as he went to bed that autumn night was for “a manifestation” to know of his “state and standing” before the Lord (JS—H 1:29), what he received, in addition to that, was a powerful lesson about the mission of God’s people in the dispensation of the fulness of times. Moroni’s message to the young Prophet outlined not only the calling of Joseph Smith, but also the destiny of the Church and kingdom of God from the time of the Restoration until the Millennium. Significantly, the Lord’s messenger taught these truths by quoting passages out of the Bible. Since the resurrected Christ also taught by quoting and expounding scripture during his appearance to the children of Lehi in the Americas (see 3 Ne. 22–25), we can view this method of teaching as a significant model to be followed in gospel instruction.

From the scriptures cited by the Prophet in Joseph Smith—History, we can see that Moroni did not select random passages to outline the future of the Lord’s kingdom. They were chosen specifically to introduce the Prophet to his work. In them the following aspects of the mission of the Church in the last days are discussed:

• The calling of the Prophet Joseph Smith (Mal. 3:1; Isa. 11:1, 10–12).
• The opening of the heavens through the Restoration (Joel 2:28–29).
• The restoration of the priesthood and of the sealing keys (Mal. 4:5–6).
• The gathering of the elect (Isa. 11:10–16).
• Destruction and purification before and during the Second Coming (Mal. 3:2–3; Mal. 4:1, 3; Acts 3:22–23; Joel 2:30–31).
• Deliverance for the faithful (Mal. 4:2; Joel 2:32).
• The Second Coming (Mal. 3:1–2).
• The premillennial and millennial state of the faithful (Mal. 3:3–4;Mal. 4:2; Isa. 11:1–9).

It is interesting that, with only the following exceptions, all of the biblical passages presented in Oliver Cowdery’s accounts fit into these categories. Adding to these groupings, Elder Cowdery included some scriptures that tell of the apostasy and scattering of Israel—as a background to the discussion of the return—and he quoted material from Isaiah that deals with the coming forth of the Book of Mormon. In my view, his consistency with the message as related by Joseph Smith adds to the credibility of his reconstructions.

Moroni, the Link between Ancient and Latter-day Prophets

It is significant that Moroni trained Joseph Smith by teaching him from the scriptures. It may be that the Prophet’s great love for the Bible was a by-product of this experience, because for the rest of his life he taught others by using the scriptures. It is also worthy of note that with the exception of Paul’s phrase that the weak would confound the wise (1 Cor. 1:27–29)—which Moroni cited to introduce the topic of Joseph Smith’s work—all of the other scriptures quoted by Moroni come from the Old Testament. 11  In using the words of ancient Israel’s prophets to instruct the messenger to modern Israel, Moroni symbolically tied the gospel dispensations together—the actual realization of which is a major goal of the Restoration. Moroni, an Israelite prophet, was the first emissary to provide the link between ancient dispensations and the dispensation of the fulness of times.

The visitation of Moroni to Joseph Smith holds an important place in our church history. With Moroni’s appearance, the process of restoring lost truths and educating the Prophet gained great impetus. Under the care and instruction of that great prophet of ancient America, the Prophet Joseph Smith received training and guidance that ultimately will lead to the restoration of all things. To all this Moroni’s first visits were a prelude—an instructional session from which Joseph Smith and all of us have learned the course that we are to pursue as we continue in the Lord’s service.

Scriptures Quoted by Moroni

The following is a list of the scriptures quoted by Moroni, as reported by Joseph Smith and Oliver Cowdery. The numbers in brackets refer to the subject-matter categories listed below.

• Apostasy and scattering
• The calling of the Prophet Joseph Smith
• The opening of the heavens during the Restoration
• The coming forth of the Book of Mormon
• The restoration of the priesthood and of the sealing keys
• The gathering of the elect
• Destruction and purification prior to and during the Second Coming
• Deliverance for the faithful
• The Second Coming
• The premillennial and millennial state of the faithful

Kent P. Jackson is an associate professor of ancient scripture at Brigham Young University. A member of the Lakeview Seventh Ward, Orem Utah Lakeview Stake, he serves as a stake missionary.

• For a discussion of the long and significant mission of the prophet Moroni, see H. Donl Peterson,  Moroni: Ancient Prophet, Modern Messenger  (Salt Lake City: Horizon, 1983).
• The first of these is preserved in the draft of a history that the Prophet wrote and dictated between 20 July and 27 November 1832. The account of Moroni’s visit was dictated to Frederick G. Williams, and it follows his recitation of the First Vision. (See Dean C. Jessee, ed.,  The Personal Writings of Joseph Smith,  Salt Lake City: Deseret Book Co., 1984, pp. 3–8.) The Prophet’s 9 November 1835 account is contained in a journal entry that was dictated to Warren Parrish, Joseph Smith’s scribe at the time. (See Jessee,  Personal Writings,  pp. 74–79.) The longest and most well-known of Joseph Smith’s accounts of his first interviews with the heavenly messenger was dictated in 1838. The oldest existing copy of that account is in the handwriting of James Mulholland and dates from 1839. The record of Moroni’s visit follows that of the First Vision. This was the account that was used in the preparation of the Prophet’s official history, which eventually became the  History of the Church.  It was first published in the  Times and Seasons  in 1842. It is also the account that has become the Joseph Smith History in the Pearl of Great Price. ( Times and Seasons,  1 Apr. 1842, p. 749; and 15 Apr. 1842, pp. 753–54.) The last of the Prophet’s known firsthand accounts of the First Vision and Moroni’s visits is contained in the Wentworth Letter, which was published in the  Times and Seasons  on 1 March 1842. This document was also written for publication—but for nonmember readership.
• A Interesting Account of Several Remarkable Visions, and of the Late Discovery of Ancient American Records  (Edinburgh: Ballantyne and Hughes, 1840). Much of this 31-page pamphlet is paraphrased or quoted directly from Oliver Cowdery’s writings in the  Messenger and Advocate.  Some of the material, however, appears to be Elder Pratt’s report of things taught him by the Prophet himself.
• “Letter IV. To W. W. Phelps, Esq.,” Latter Day Saints’  Messenger and Advocate,  1.5 (Feb. 1835):77–80; “Letter VI. To W. W. Phelps, Esq.,” ibid., 1.7 (Apr. 1835):108–12; “Letter VII. To W. W. Phelps, Esq.,” ibid., 1.10 (July 1835):156–59.
• Jessee,  Personal Writings,  p. 214. A comparison of this passage in the Wentworth Letter with Orson Pratt’s  Interesting Account of Several Remarkable Visions,  pp. 6–7, strongly suggests that the Prophet used Elder Pratt’s pamphlet in composing the Wentworth Letter. Elder Pratt’s pamphlet was published two years before the Wentworth Letter was composed.
• Times and Seasons,  3.12 (15 Apr. 1842):753.
• For a detailed analysis of the scriptures quoted by Moroni in Joseph Smith—History, see Kent P. Jackson, “The appearance of Moroni to Joseph Smith,” in  Studies in Scripture, Vol. 2: The Pearl of Great Price,  ed. Robert L. Millet and Kent P. Jackson (Salt Lake City, Randall Books, 1985), pp. 348–59.
• Messenger and Advocate,  1.7 (Apr. 1835):109.
• Ibid., p. 112. He commented further, “You are aware of the fact, that to give a minute rehearsal of a lengthy interview with a heavenly messenger, is very difficult, unless one is assisted immediately with the gift of inspiration.” (Ibid.)
• Milton V. Backman, Jr.,  Eyewitness Accounts of the Restoration  (Orem, Utah: Grandin Book Co., 1984), p. 41.
• It should be recalled that Acts 3:22–23 is Peter’s quote of Deut. 18:15, 19.

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Table of Contents

• The Atonement of Jesus Christ, Part 2
• A Sampler of Biblical Plants

Bibliographic Citation

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• Google Scholar

• Translation
• Lost 116 Pages
• Could Joseph have Written it?
• The Witnesses
• Early American Influences
• Book of Mormon Studies

Moroni's Visitation

• First Vision
• Book of Abraham
• Kinderhook Plates
• Translation of the Bible
• Moroni or Nephi?
• Running with Gold Plates
• Blacks & Priesthood
• Prophets After Joseph
• Greek Psalter Incident
• The Name of the Church
• Priesthood Restoration
• Rod of Aaron
• Conflicts with Science
• Temple/Masonry
• Lying for the Lord
• Word of Wisdom
• Testimony & Spiritual Witnesses
• Responses to Current Issues

Introduction

• Who Are We?
• Conclusions
• Glossary & Misc. Topics
• Mormon Quotes
• Personal Stories
• Youtube Videos
• Recommended links
• Top 10 LDS Problems Explained
• More Truth Foundation
• Informing Other Members
• Founders of MormonThink
• Is FAIR fair?
• Introduction to Essays
• Race and the Priesthood
• Plural Marriage
• Plural Marriage - Kirtland & Nauvoo
• Plural Marriage - Manifesto
• First Vision Accounts
• Book of Mormon Translation
• Book of Mormon & DNA
• Mother In Heaven
• Priesthood, Temple and Women
• Becoming Like God
• Peace and Violence
• Are Mormons Christian?

In the Pearl of Great Price, Joseph Smith recounts his first meeting with the angel Moroni on the night of September 21, 1823. As Joseph said his prayers and settled in for the night, an angel, "glorious beyond description," appeared at his bedside:

While I was thus in the act of calling upon God, I discovered a light in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. [1]

Joseph said that Moroni appeared three separate times, each time filling his bedroom with intense light that became as bright as the noonday sun and these three visits took the whole of the night,

Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. [2]

Overview of LDS position

Devout Mormons believe that Moroni, an angel from ancient America, physically appeared to Joseph three times on the night of September 21, 1823. During these visitations, Moroni revealed the story of the Book of Mormon and shared with him the beginning of the knowledge Joseph would use to locate and translate the messages on the gold plates. LDS faithful believe that Joseph literally saw Moroni with his physical eyes, heard him with his ears, and processed his revelations with his alert, conscious brain.

Overview of Critics' position

Critics have raised concerns about the circumstances of Moroni's visitation. They pose questions with significant theological implications, which they maintain have not been adequately examined by LDS faithful. On the night of Moroni's three appearances, for example, Joseph lived with his siblings in his parents' small house. He and his five brothers slept together in a tiny room that is thought to have contained only two beds, meaning that Joseph shared a bed with at least one brother. If the visitation by the brightly shining Moroni was a literal, real event as the church teaches, why were Joseph's brothers not awakened?

• Joseph Smith - History 1:30. Available Link is here.
• Joseph Smith - History 1:33. Available Link is here.

Contents for this page

Member beliefs

Problem summary

Church's response

Other explanations?

Moroni in LDS media

D Michael Quinn on the visit

Jim Whitefield essay

Influenced by similar stories

Editor's comments

Related issues

What most LDS have been taught in church and believe as truth

In Joseph's own words:

On September 21, 1823 after retiring to bed, While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. His whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do. After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when, instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. I lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. He commenced, and again related the very same things which he had done at his first visit. Having related these things, he again ascended as he had done before. By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before. After this third visit, he again ascended into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me for the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night.

This illustration from the Church's official website of the event appears in many Church publications and in paintings adorning Church buildings:

Links recording official church version:

Link is here.

The Smith family was rather poor and therefore lived in a small house. Here's a replica of the small, humble Smith home that Joseph lived in when the Moroni visitation took place:

The following is from the Smith home that has been restored by the LDS Church where they provide tours. Here's a photo of Joseph's room where he lived with his five brothers:

One of these two beds was where Joseph Smith first saw the Angel Moroni. The room in the back was where Joseph's two sisters slept, his youngest sister had a room attached to his parent's room on the main floor. Joseph and his five brothers shared these two beds, which were upstairs on the second floor.

The Problem

When Moroni came and spoke with Joseph on the night of September 21, 1823, why didn't this wake up Joseph's brothers who were sleeping in the same room with him? It seems that the appearance of an angelic being with a "countenance truly like lightning" would have awoken the entire Smith family: his five brothers in the same room, his two sisters in the adjoining room, and possibly even his parents and sister sleeping below.

There were only two beds in the small room that Joseph and his brothers occupied. With six brothers all sharing one room, Joseph would have had two brothers sleeping in the very same bed as he slept in. It is simply inconceivable that his brothers sleeping in the same room, let alone the same bed, would not have been woken up by the magnificent appearance of the Angel Moroni.

Joseph said that Moroni appeared three separate times, each time filling the room with intense light that became as bright as the noonday sun. He estimated that these three meetings took the whole of the night. Although we don't know what his voice was like, even a regular man speaking with a mortal voice in the room above Joseph's bed for the whole of the night, would have awoken everyone upstairs and in the small Smith house, possibly everyone.

It is also perhaps somewhat deceptive of the LDS Church to show the illustrations of Joseph with Moroni all by themselves. See update below . Before 2009, the Church never showed any illustrations with Joseph's five brothers in the room sleeping with him. Showing Joseph in bed by himself gazing at Moroni is not accurate as he would have had two brothers sleeping in the bed with him. In the August, 2009 Ensign , the church did show an image of Joseph with his brothers in bed with him. However, two years later, the October, 2011 Ensign resorted to the old image with Joseph by himself.

Responses to these issues by the LDS Church

We regret that we could not find this issue mentioned in any church publication or web site. We have, however, discussed this issue with several devout members to get their input.

1) Joseph's family not being woken up by Moroni's visit.

Devout member's response #1.

I have always simply presumed that one cannot, under normal circumstances, perceive spiritual matter or things with normal vision. (D&C 131:7-8) Joseph had to be blessed in some way to hear and see a divine messenger. Others were not so blessed, and so would hear and see nothing. If God can send an angel, surely he can keep the audience to that which he wishes?

Apologist's response

Let's start with the basics. Genesis 2:21 tells us, "And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;" What if we were to state, "Now the big question is that when the Lord God removed one of Adam's ribs, why didn't he wake up?" For anyone who believes that for God nothing is impossible, the question is simple to answer. Why, then, must we insist that Joseph's brother's should have been awakened? Why is it unreasonable to assume that God simply kept them asleep? (FAIR's website, March 26, 2014))

Critic's response

Most Latter-day Saints have not even thought about this problem and its significance. Unfortunately, Joseph Smith did not leave any explanation of how it was possible that his family was not awakened.

It is a natural presumption to think that spiritual things cannot be perceived by normal vision. Assuming this was the case, if nothing else, Joseph would most likely not have been able to be completely silent and hold stock still throughout the majority of a night. It stands to reason that sometime during the night at least one of his family members would have perceived something going on within Joseph's bedroom.

In direct response to the idea that God used his power to cause the family to sleep through the events, then one must wonder that if God can alter people's conscious state at any time, unknown to them, then how could anyone really trust their senses? Therefore, how would one know when they were under their own control?

In addition, God causing sleep to come upon a person would take away their free will. There are scriptural accounts of God intervening in people's lives without their permission, but this topic is too big for this section to discuss. Further inquiry may be in order.

Many people throughout history, and still today, claimed having divine communications from supreme beings and claim that God prevented others from witnessing them. (Famed psychic Uri Geller would use this same tactic by saying he could see UFOs in the sky when others could not. Uri's psychic abilities were debunked as a fraud by James Randi.)

Devout member's response #2

Perhaps the Moroni visit happened in a vision meant for Joseph only and therefore his brothers or anyone else in the house could not see or even hear it.

Personally, I can consider the visitation of Moroni during the night to be more of a vision than a meeting as we might understand it, physically speaking. Thus, the vision can be open to Joseph Smith but not to others in the room. This would be similar to the reception of D&C 76, which Joseph saw along with Sidney Rigdon. Philo Dibble was present in the room, along with others, and knew a vision was taking place, but apparently only Joseph and Sidney actually saw it. See Dibble's account recorded in The Juvenile Instructor, 15 May, 1892. 

First off, Philo Dibble may not be the best witness to use. First, the the event referenced occurred 60 years prior to Philo's retelling of it. Second, Dibble recounted the event ten years earlier differently. In 1892 he said he was there "during a part of the time— probably two-thirds of the time…which I think was over an hour, and to the end of the vision." Assuming Dibble was there an hour, and that was two-thirds of the entire vision, the whole thing would have been about 90 minutes long. In his 1882 account he said, "On a subsequent visit to Hiram, I arrived at Father Johnson's just as Joseph and Sidney were coming out of the vision alluded to in the Book of Doctrine and Covenants, in which mention is made of the three glories."

"[J]ust coming out of the vision" and "over an hour" don't seem to match. In fact, that seems to be a pretty big discrepancy. Would the 1882 account (when Dibble was 76) or the 1892 account (when he was 86) be more accurate? The early account makes no mention of the method of the vision.

Additionally, the 1892 account says that besides Dibble, "there were other men in the room, perhaps twelve, among whom I was one." This vision took place at John Johnson's house where Joseph and Sidney "sat doing the work of translation" of the bible. They "came to the twenty ninth verse of in the fifth chapter of John…and while we meditated upon these thing the Lord touched the eyes of our understandings and they were opened and the glory of the lord shone round about…" ( josephsmithpapers.org ) Why were a dozen men sitting around watching Joseph and Sidney translate the bible? Nowhere is there information that the bible translation process was ever accompanied with a crowd. In fact, if a dozen men had witnessed the translation of the bible, why have they left no record of it? There isn't even second-hand tellings from friends or relatives of those who witnessed the bible translation process.

More to the point, if there were approximately 15 eyewitnesses to one of the most glorious and important revelations given in modern days, why has only one of the 15 left documentary evidence?

If Philo Dibble did in fact witness any part of The Vision, it seems that his 1882 might be the more accurate. If that is the case, the example used by the FAIR apologist above is invalid.

Philo Dibble's 1892 account is found in the Doctrine and Covenants Student Manual, (2002), 158-166 and in this scan of the original Juvenile Instructor, 15 May, 1892 .

Dibble's 1882 account is found in a scan of the book in which it originally appeared .

Sidney Rigdon has a glorious vision including messengers on horseback

Recently found in the Wilmington Journal newspaper is this account of Sidney Rigdon having a detailed vision of heavenly messengers on horseback that were praising his work. The newspaper account is from May 23, 1845. Rigdon was excommunicated from the LDS Church on September 8, 1844. It doesn't make sense that God would grant him a vision praising his work at that time when he had left the LDS Church and started his own apostate church but rather that Sidney Rigdon was prone to revelations and hence probably highly suggestible.

To the devout who say the Angel Moroni's visit was entirely in the spiritual realm, or in Joseph's mind, and that is the reason none of his family could see the angel that night, what kind of a "dream" was it? Was it a regular dream, a hallucination or a "vision" and how can we know? See the section below: " Could there be other possible explanations? "

If God requires His word to be established by the mouth of two or three witnesses (D&C 6:28; 2 Cor 13:1), why didn't God provide witnesses for the heavenly visions Joseph Smith had? God provided witnesses for metallic plates, that simply could have been left behind if there was a real need to verify their existence. Yet He chose not to provide witnesses for experiences which Joseph Smith had that must be taken on Joseph's words alone. If it's a matter of testing the faith of members, why was there a need to provide witnesses for the golden plates but not heavenly visitations?

2) LDS Church's art omits the presence of siblings in Joseph's room.

Almost all artwork depicting the visit of Moroni to Joseph Smith in his bedroom shows only Joseph and Moroni. The lone exception was in the August 2009 Ensign given below . This has not been repeated as of the updating of this webpage in March 2014.

The simplest answer may be that artists simply don't always get such matters right. The critics' caricature to the contrary, not every aspect of such things is "correlated." FAIR (March 2014)

The Church is well aware that Joseph's brothers all slept in the same room as he did. The LDS tour guides at the restored Smith home confirm this. The Church for years omitted this part of the story in its publications, paintings and illustrations. It's more believable to show only Joseph in the room during Moroni's visit rather than multiple family members somehow sleeping during his appearance, even though that isn't what happened. To promote transparency in LDS history, the Church must improve their media choices when portraying that history in official publications. It seemed like they were starting this transparency with the August 2009 Ensign , but then they resorted to the old, familiar image in the October 2011 Ensign .

Moroni media sources

Whether accurate or not, when people get a picture of an event in their mind, that image will stick. Later, when they realize the image in their mind is wrong, it creates a disjunct that can be jarring. The easiest way to get an image in your mind is by seeing an image. The following are typical portrayals of the Angel Moroni's visit to Joseph Smith's bedroom.

Moroni appearing to Joseph video.

2009 Ensign picture

The August 2009 Ensign , page 54 has the following picture:

The painting is entitled "He Called Me By Name" by Liz Lemon Swindle.

LDS.org has this painting of a brother in bed with Joseph:

If the church accepts these artists' renderings as accurate, then this seems to support the idea that the Moroni visitation was a real, physical event with Joseph awake and alert, and not a vision contained within Joseph's mind. If that's the case, there still needs to be an explanation as to why Joseph's brothers remained asleep for the entire night while Moroni, with the "countenance of lightning" and with a "room lighter than at noonday," conversed (at what volume we do not know) with Joseph for "the whole of that night."

MormonThink supports the Church in the more accurate depictions of historical events, whether of the Angel Moroni appearing to young Joseph, or Joseph translating the Book of Mormon by putting his face in a hat .

2011 Update

In the October 2011 Ensign, page 8 , the Church did not use the more accurate image of Joseph with his brothers in the room when Moroni appeared. Instead the Church reverted to using the older painting of Joseph alone in the bed with Moroni appearing over him.

Editor note: To show that by far the most common image portrayed in LDS publications is of Moroni appearing to Joseph alone, here is a Google search of the LDS.org website for " angel moroni and joseph smith ".

Could there be other possible explanations?

The most straightforward explanation critics have for Joseph's visitation by Moroni is that he made it up. Putting aside that theory, are there other explanations? It was initially reported that he thought it was a dream. Perhaps it was. How many of us have had an intense dream that seemed so real, at first we didn't know if it was a dream or not when we awoke?

There is a phenomenon that many people experience that scientists call sleep paralysis. This phenomenon allows people to see dreams in their rooms with their eyes open, but often remain paralyzed by the chemical that is naturally generated in our bodies when we sleep that prevent us from acting out our dreams and hurting ourselves. The nature of the experience seems to be determined by the environment and media influences in which the people live. In modern times, most people, who scientists believe are experiencing sleep paralysis, claim to see aliens from other planets in their rooms. Back in the Joseph Smith's day, people would claim to see demons, witches and angels.

Often the episodes of sleep paralysis could be very intense involving detailed conversations and experiments to flights aboard space ships. Thousands of people every year claim they are abducted by aliens in the middle of the night. Many of them are credible and earnestly believe the events took place. Despite the evidence against their experiences being anything but imaginary, most of those people still maintain that their experiences were absolutely real and their lives are forever altered by the events they allege took place in their rooms in the middle of the night.

Perhaps it was just a dream

Joseph Smith and his early followers all started out explaining Moroni as a dream, not a vision. Then after 1830 they started calling it a visitation. We can see how these things can evolve, especially if people take the earlier stories as true and want to believe it's more. Here's references that indicate it was perhaps just a dream (emphasis added):

Martin Harris, one of the three witnesses to the Book of Mormon

Consequently long before the idea of a Golden Bible entered their minds, in their excursions for money-digging, which I believe usually occurred in the night, that they might conceal from others the knowledge of the place, where they struck their treasures, Jo used to be usually their guide, putting into a hat a peculiar stone he had through which he looked to decide where they should begin to dig. It was after one of these night excursions, that Jo, while he lay upon his bed, had a remarkable dream. An angel of God seemed to approach him, clad in celestial splendor.

Reference: Testimonies of Book of Mormon Witnesses , John Clark, Gleanings (1842), p.226 "Martin Harris Interview"

Letter of Testimony, 26 Nov. 1830, Parley P. Pratt

This new gospel was found in Ontario Co., N.Y. and was discovered by an Angel of Light, appearing in a dream to a man by the name of Smith.

Reference: Letter from Amherst , Ohio, 26 Nov. 1830, "BEWARE OF IMPOSTERS," The Telegraph. Reprinted in The Reflector (Palmyra NY), 14 Feb. 1831. Also see Early Mormonism: Correspondence and a New History by Dale Morgan (Signature Books, 1986)

Martin Harris Testimony

September 5, 1829, the Rochester Gem reported on the origins of Mormonism and quoted Book of Mormon Special Witness Martin Harris:

…he states that after a third visit from the same spirit in a dream he (Smith) proceeded to the spot.

Reference: A GOLDEN BIBLE , Gem, (Rochester, NY), 5 Sept. 1829. Source of reference: A New Witness for Christ in America , (Zion's printing and Publishing, 1951)

Report from the Palmyra Freeman in August 1829

In the autumn of 1827, a person by the name of Joseph Smith, of Manchester, Ontario Co., reported that he had been visited in a dream by a spirit from the Almighty and. After having been thrice visited, as he states, he proceeded to the spot.

Reference: A New Witness for Christ in America , (Zion's printing and Publishing, 1951)

Joseph Smith Sr, the father of Joseph Smith

During his 1830 interview with Fayette Lapham, Joseph Smith Sr. referred to the Moroni visit as " a very singular dream " about "a valuable treasure, buried many years since."

Reference: Early Mormon Documents , Volume 1, Page 458, reprint from Fayette Lapham's original work from 1830, Interview with the Father of Joseph Smith, the Mormon Prophet .

Family living with Smith

A cousin of Emma, who stayed with Emma and Joseph Smith during the dictation of the Book of Mormon reported

…the statement that the prophet Joseph Smith made in our hearing, at the commencement of his translating his book, in Harmony (in 1828-1829), as to the manner of his finding the plates, was as follows… He said that by a dream he was informed by a ghost.

Reference: Photocopy of letter, Photocopy in fd 8, box 149, H. Michael Marquardt Papers, Manuscripts Division, J. Willard Marriott Library, University of Utah. Also see Mormon History, A New Chapter , by Joseph Lewis and Hiel Lewis and Early Mormon Documents , Volume 2.

Ohio Star, reporting on preaching by Oliver Cowdery and Peter Whitmer in December 1830

(They said) In the fall of 1827, a man named Joseph Smith of Manchester, Ontario Co., NY, reported that he had three times been visited in a dream, by the spirit of the Almighty…

Reference: THE GOLDEN BIBLE , Ohio Star, (Ravenna, OH), 9 Dec. 1830, Madeline R. McQuown Papers, Marriott Library UofU, in fd 4, box 46. Also see History of the Church, Volume 1, page 118-119.

Was Moroni's visit an "out-of-body" experience?

Some researchers believe that Joseph had an 'out-of-body' experience which he interpreted as The First Vision. When we read the following essay on The First Vision, some of us wondered if the same theory could also apply to the Moroni Visitation. For more information on the theory of Joseph's visions as being 'out-of-body' experiences, please read this very interesting 2006 article by Robert Bushman, former supervising linguist in the Translation Department of the LDS Church:

Link is here. (~7mb mp3 file ~1 hour long)

Summary by critics

If Joseph had lived on his own then this particular criticism would not be an issue. But since he lived with 10 other people, this is an opportunity to examine whether or not the possibly verifiable parts of his divine experiences can be confirmed by other people rather than just taking Joseph's word for it. Simply put, if you were one of six brothers all sleeping in the same room and your youngest brother sleeping in your very own bed, who believed in magic and finding treasure by looking into stones, told you that an angel appeared in your room last night not once, but three times and lit up the entire room as bright as the noonday sun with his countenance as bright as lightning and conversed with him for almost the entire night whilst you and your other five brothers snoozed away for this entire time - would you believe it?

Equally puzzling is that there is no record that Joseph told any of his brothers, or the rest of his family, about his experience upon waking up. You would think that he would immediately wake up his brothers and tell them what happened. Joseph apparently didn't mention it to anyone until later that day and then perhaps only to his father.

This sounds every much like the alien abduction stories where someone swears that they were abducted in the middle of the night by aliens and taken aboard a space ship but their spouse was never woken up by this. The alleged abductee of course says that the all-powerful aliens have the ability to keep people asleep or erase their memories so their spouses can never see the aliens and verify their stories. To the spouses sleeping next to the abductee, there is no doubt that their spouse was sleeping in the bed with them the whole time, but to the abductee they still think their bizarre experiences were real despite the lack of evidence and the complete absurdity of it all.

From Mormon historian D. Michael Quinn

There is at least one instance where this subject has been the source of considerable scholarly investigation. Acclaimed Mormon historian D. Michael Quinn offered a rather illuminating hypothesis regarding the Moroni visitations of 1823 to 1827. In his 1998 revised edition of 'Early Mormonism and the Magic World View" he makes some fascinating and convincing parallels between the timing of the alleged visitations and folk occult practices associated with conjuring deceased spirit guardians for the purpose of locating hidden treasure.

Starting on page 141, Quinn writes: When comparing accounts of the 1820 [first] vision and the 1823 [Moroni] visions, both Mormons and non-Mormons have commented on the contrast in details. None of Smith's known narratives of his First Vision were precise about dates: "the 16th year of my age," "I was about 14 years old," and "my fifteenth year." The most detailed dating in the final version of official history is still less than wholly satisfying: "in the spring of Eighteen hundred and twenty.

By contrast, Smith was very specific about the date and time of his 1823 visions. His earliest autobiography gave the day, month, and year for these experiences. The first published history gave even the hours: "On the evening of the 21st of September, 1823. [Joseph Jr.] supposes it must have been eleven or twelve, and perhaps later," he began praying "to commune with some kind of messenger." A few years after this published account, Smith precisely described the final moments of what happened on 22 September: "When immediately after the heavenly messenger had ascended from me the third time, the cock crew, and I found that day was approaching so that our interviews must have occupied the whole of that night." On 22 September 1823 sunrise occurred at 5:59 a.m. in this part of New York. Smith's prayer-visitation therefore occurred between Sunday night at 11:00 and Monday morning's sunrise at 5:59 a.m.

Palmyra's Joseph Smith was not the only one who valued the date of 22 September to "commune with some kind of messenger." In his Complete System of Occult Philosophy , Robert C. Smith quoted from the recent experience of three of his occult prot�g�s in London. "On the night of September 22, 1822, we resolved upon invocating the spirits of the moon, and accordingly, having prepared the circle, and used the necessary ceremonies and incantations. to urge the spirits more powerfully to visible appearance . (our ceremonies began at midnight)." Within traditional magic lore, details of Smith's 1823 visitation were consistent with ritual magic's requirements for successful encounters with otherworldly beings.

[Further on in page 142] In Joseph Smith's generation, those who subordinated magic to religion also regarded such invocation as a spiritual quest. In 1823, Peter Buchan's occult handbook stated: "Now, Magic, subordinately to Religion, teaches the social cultivation of those principles or beings, which are the medium of communication between God and man." Buchan regarded this as "spiritual magic."

By all Mormon accounts, Smith met with this personage who was once a human in possession of gold plates. Moroni buried his treasure long ago to conceal it from those who were about to kill him. This was consistent with [Reginald] Scot's Discourse on which one of the Smith family lamens [ceremonial magic parchments] was based (see ch. 4): "Astral spirits of men departed, which (if the party deceased was disturbed and troubled at his decease), do for many years, continue in the source of this world . When Treasure hath been hid, or any secret thing hath been committed by the party; there is a magical cause of something attracting the starry spirit back again, to the manifestation of that thing."

.Furthermore, Smith's experience with this spirit on 21-22 September 1823 fits the internal dating of his family's magic parchment. Designed to enable a pure youth to contact a good spirit, the "Holiness to the Lord" parchment's inscriptions indicate that 12-21 September was one of the periods it was constructed. Also, the inscriptions show that 1823 was one of the only 9 years the lamen could have been inscribed (see ch. 4). Finally, for those who shared a magic world view, the times and seasons of Smith's September 1823 visitation fulfilled instructions for spirit incantation by Scot, Agrippa, pseudo-Agrippa, Sibly, Erra Pater, Barrett and other occult works in frequent circulation in early America (see chs. 1-4.)

[On to page 143] Smith began praying late Sunday night on 21 September 1843 "to commune with some kind of messenger." Astrological guides specified that Sunday night was the only night of the week ruled by Jupiter. Jupiter, Smith's ruling planet, was the most prominent astrological symbol on his family's golden lamen ("Holiness to the Lord") for summoning a good spirit.

.Cowdery wrote that Smith began praying earnestly. that Sunday night about "eleven or twelve". Reginald Scot's instructions specified that spirit conjurations should begin "about eleven a clock at night." His writings were the basis for the Smith family's "Jehovah, Jehovah, Jehovah" parchment (see ch. 4).

In fact a treasure-quest was the context Martin Harris described for Smith's prayer that September night. Joseph Jr. had served as a treasure-seer earlier that evening, according to a non-Mormon's report of an interview with Harris in the "autumn of 1827". In fact, Smith's prayer "to commune with some kind of messenger" may have been in response to that evening's unsuccessful effort to locate treasure.

[On page 144] It was also significant that Smith's experience occurred at the autumnal equinox. [Ebenezer] Sibly's New and Complete Illustration of the Occult Sciences specified that the equinox was the time when the planetary hours of invocation corresponded most closely with the common hours of the clock. In the magic world view, the equinox was a time when the earth could be expected to experience the introduction of "broad cultural movements and religious ideas."

Therefore, published guides specified that the hour and the day of Joseph Smith's 1823 prayer "to commune with some kind of messenger," was ideal for the invocation of spirits. The appearance of treasure-spirits at 11 p.m., the hour of midnight, also continued in popular folklore through the mid-nineteenth century.

According to Joseph Jr., the messenger Moroni departed early the next morning near sunrise (5:59 a.m., according to the almanac). The messenger had communicated with him in three separate appearances since 11 p.m. In magic, the moon ruled Monday morning from midnight to 1 a.m., Saturn from 1 a.m. to 2 a.m., Jupiter from 2 a.m. to 3 a.m., Mars from 3 a.m. to 4 a.m., the Sun from 4 a.m. to 5 a.m., and Venus from 5 a.m. to 6 a.m. In ceremonial magic, the hour of the moon was "especially suited to the conjuration of spirits, works of necromancy," the hour of Saturn was "good for communication with spirits," the hour of Jupiter was especially "favorable both to ordinary and extraordinary experiments," the hour of Mars was "good for communication with spirits," the hour of the Sun was "favorable both to ordinary and extraordinary experiments not included in those already mentioned." The hour of Venus - the hour of the messenger's final visit to Smith before sunrise - was "good for communication with spirits" There is exact correspondence between instructions for the successful magic invocation of spirits as compared with the hours during which Cowdery and Smith say he communicated with the messenger on Sunday night and early Monday morning.

[On page 145] Requirements of magic invocation even correspond to the time Smith's visitation ended. He said that the messenger ascended just before sunrise. Pseudo-Agrippa's Fourth Book of Occult Philosophy specified that spirit conjuration must end "before the rising of the sun."

Nonetheless, Mormon apologists insist that all of the above correlations are irrelevant. Writing for the Foundation for Ancient Research and Mormon Studies (FARMS), BYU's professors dismiss as mere coincidence the avalanche of linkages involving Joseph Smith's 1823 experiences, the magic implements of his family, the published works upon which those artifacts were based, and the details of books available in the Smith family's neighborhood. Readers must decide whether it is academically legitimate (or consistent with faith) to inflate standards of evidence to "prove" something "faith-promoting," while throwing out those standards in order to dismiss unwelcome evidence.

See: D. Michael Quinn; Early Mormonism and the Magic Word View (revised and enlarged), 1998, Signature Books (Pg. 141-145)

Scripture Quoted to Joseph Smith by the Angel Moroni

The following essay is reprinted in its entirety:

The more time we spend deceiving others, the more we deceive ourselves. - Jim Whitefield

Whilst Joseph Smith's angel may very well deserve to be called Nephi, we will here use the name of Moroni, to be consistent with the name used by the Mormon Church today.

The only time the Angel Moroni is recorded as having extensively quoted scripture to Joseph Smith, is in his 1838 version of events, published in Times and Seasons in 1842 and subsequently in the Pearl of Great Price in 1851. Thus it was some fifteen years after the event that the first record of this aspect was ever written down. We are expected to accept that Smith remembered every detail and word change when he then recorded it.

Smith says the Angel Moroni quoted all the following (plus a lot more not mentioned).

• Part of Malachi 3. (Quoted some of the 18 verses).
• Malachi 4. (Quoted all 6 verses with several changes).
• Isaiah 11. (Quoted all 16 verses.) Says they are about to be fulfilled.
• Acts 3:22-23. (Quoted 2 verses quoted exactly).
• Joel 2:28-32 (5 verses quoted exactly). Says they are soon to be fulfilled.

Moroni quoted some of Malachi 3 word for word, as it appears in the Authorised Version (called the "King James Version" in America) of the Bible. I will use "KJV" for reference. According to Joseph Smith, Moroni then quoted and altered, Malachi 4. Smith apparently remembered exactly what was said, fifteen years later, recording it word perfectly.

MALACHI CHAPTER 4

Changes in scripture "quoted" by Moroni: [ DELETIONS ] ADDITIONS

• For , behold, the day cometh, that shall burn as an oven; and all the proud , yea, and all that do wickedly , shall [ be ] burn as stubble : [ and the day that cometh ] for they that come shall burn them [ up ], saith the LORD of hosts, that it shall leave them neither root nor branch .
• But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall .
• And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.
• Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.
• Behold, I will [ send you ] reveal unto you the Priesthood, by the hand of Elijah the prophet before the coming of the great and dreadful day of the LORD:
• And he shall [ turn the heart of the fathers to ] plant in the hearts of the children , the promises made to the fathers and the heart s of the children shall turn to their fathers [ , lest I come and smite the earth with a curse ]. If it were not so, the whole earth would be utterly wasted at his coming.

The first question to ask is; in 1823, did Smith have the family Bible open in his bed in order to be aware of the exact changes without his brothers ever noticing? As Smith and his five brothers shared a small upper room in the family shack, in addition to which there is no indication that the vision was expected; probably not. If not, how did he remember any of the material changes in all Moroni said?

Smith wrote down this supposed 1823 vision in 1838. However, he must have forgotten that he wrote his "Inspired" version of the Bible in between times and in it, he left Malachi 4 exactly as it appeared in the KJV, presumably believing himself inspired at the time to confirm that it was already correct:

In the 1830-1832 Inspired Revision of the Bible; Malachi 4:5-6 reads the same as the KJV:

• Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord;
• And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers lest I come and smite the earth with a curse.

It would have been more convincing (but not much) had Smith's inspired version read the same as his Moroni version. Smith claims Moroni quoted it this way in 1823. He wrote the "Inspired" version (without changing these verses) in 1830-32. He wrote down what Moroni had supposedly said, in 1838, only then changing it from the original KJV text. If Smith could remember in 1838, what Moroni supposedly said, word for word in 1823; how is it that in 1830-32, half way between those events, when he was "inspired" to correct the KJV, he forgot Moroni's corrected version and left the verses exactly as they appear in the KJV? The answer is all too obvious. If Moroni did quote it that way in 1823, Smith would have altered the KJV to match it in his 1830-32 "inspired" revision but he did not. If Smith made it up in 1838, he forgot that he had kept his inspired revision the same as the KJV and that it wouldn't match. Either that or he was too confident in himself to even care. Either way, Smith is once again evidenced here as a fraud and his work a hoax, through his bad memory and lies. It was not the only time he made this "Malachi" mistake.

Smith used the reference in other places. Malachi 4:5 & 6 as quoted by Smith; as if from Moroni, was added in as Section 2 of the D&C but not until 1876. Suspiciously, the verses are also quoted (almost exactly as the original from the KJV), in D&C 27:9 in relation to the Priesthood, in the 1835 edition. Section 110, also not included until 1876 but written in 1836, includes in verse 15, the same words as the KJV, in respect to "keys." Additionally, in D&C 128, (added to the 1844 edition, written 6 Sep 1842) after giving us the KJV in verse 17; in verse 18, Smith says he might have "rendered a plainer translation than this, but it is sufficiently plain to suit my purposes as it stands." What he probably meant was that he remembered he might have altered it in 1838 but couldn't remember what he changed it to, so he just used the KJV which he had available, in case he misquoted himself; and then he links the idea of fathers to children and children to fathers; to baptism for the dead. The dates tell it all in terms of what is true.

In his famous King Follett Sermon on 7th April 1844, Smith quoted the original KJV text:

I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

Despite claiming Moroni changed Malachi, Smith did not alter it in his "inspired" revision nor did he use it in a direct quotation in a major sermon to a claimed 20,000 saints, years later. It would have been a glorious occasion for him to have reminded the saints about the corrected words of Moroni. Moroni's altered words changed the meaning entirely so if the original was so wrong, why did he quote it as if it was correct and not use Moroni's words?

Huge chunks of scripture were quoted from the King James Version of the Bible in each of three visits by the angel and Smith seems able to precisely relate some which he says were quoted differently. The new version, given by the angel, says that they that do wickedly will "burn" as stubble "for they that come shall burn them " rather than use the original, that they shall "be stubble" and "the day that cometh shall burn them up". This is a pointless and nonsensical change when you consider any number of wonderful things that an angel could reveal if he was going to go to the trouble of actually visiting someone. To simply alter a scripture from saying a day will come which will burn people as stubble to say that those who come will burn them, does nothing to educate or inform in a manner that will help anyone. It serves only to confuse even further, an already confused people.

The King James comparison is inherent within the above text. To get a better perspective concerning the possible reason why an angel might feel the need to alter it, a look at Young's Literal Translation will show us how it sits by comparison.

Malachi 4 (Young's Literal Translation)

• For, lo, the day hath come, burning as a furnace, And all the proud, and every wicked doer, have been stubble, And burnt them hath the day that came, Said Jehovah of Hosts, That there is not left to them root or branch,
• And risen to you, ye who fear My name, Hath the sun of righteousness -- and healing in its wings, And ye have gone forth, and have increased as calves of a stall.
• And ye have trodden down the wicked, For they are ashes under the soles of your feet, In the day that I am appointing, Said Jehovah of Hosts.
• Remember ye the law of Moses My servant, That I did command him in Horeb, For all Israel -- statutes and judgments.
• Lo, I am sending to you Elijah the prophet, Before the coming of the day of Jehovah, The great and the fearful.
• And he hath turned back the heart of fathers to sons, And the heart of sons to their fathers, Before I come and have utterly smitten the land!

There is no correlation which substantiates any reason for such changes to be made.

There are two important questions. The first and most obvious is; how could Joseph Smith have possibly remembered all of that; overnight, let alone fifteen years later? The second is; why the changes, which make no sense and don't even sit well with a literal translation. We know the King James Bible to be just one of many translations from earlier works which do not all exactly conform to the originally intended ideas. It is hard to imagine that an angel would quote directly from the King James Bible, (itself the object of several earlier translations) just because that was the version Smith was familiar with; and alter the text. If there was any credence to Smith's story, the entire text would have been given as it was originally intended to have been spoken, using the original information, likely given to Smith in modern English of his own day, in order to relay the message in a currently clear and understandable manner. After all, that was the way angels had spoken in the past.

It is humans that seem to expect angelic messengers to speak in Early Modern English, presumably as that is the language of the King James Bible. However, it was not the language of the ancients or of Christ nor is it ours. It was used in a period of time which bears no relationship to the time of the events written about, let alone to our current day. Earlier generations used their then current language in all finished translations. Retaining the Early Modern English form of speech in modern times has simply occurred as the Bible was not updated into modern English for such a long time. It thus now sets it apart from us and artificially gives dignity and perhaps awe to the supposed words of the Lord and his servants. In reality, their original manner of speech was nothing like Early Modern English which is archaic enough to us mere mortals so goodness knows what angels would make of it. However, as we don't use it today, it provides an assumed "authentic" religious touch.

It is illogical to think that angels would do anything other than speak to people using their own current language, should they choose to speak with them at all. Early Modern English does not belong to angels or to us but to a time of the translation of a book at an intermediate point, in one language out of many, in just one small part of the world.

Most of the Old Testament was written in Hebrew, except some of Daniel, Ezra and Jeremiah which were written in Aramaic. The New Testament was most probably written in Greek, although some of it possibly in Aramaic before that. Subsequently, prior to the King James Bible being written in Early Modern (Jacobean) English, a lot had happened.

The Jewish Tanakh, (later Septuagint or Old Testament) was translated into Koine Greek in stages from 3rd - 1st century BC in Alexandria and is still used in Eastern Orthodoxy. In the second century, Origen's Hexapla placed six versions of the Old Testament side by side, including two second century Greek; one a literal translation from Hebrew by Aquila of Sinope (a convert Jew) and one by Symmachus the Ebonite, also a Jew. Although previously accepted by the Church, the Christian Bible was formally established by Bishop Cyril of Jerusalem in 350 AD, confirmed by the Council of Laodicia in 363 (no Book of Revelation included) and later in 367 by Athanasius of Alexandria (including Revelation). Revelation, often quoted by the LDS Church, first excluded, finally got included by the skin of its teeth as many theologians of the day considered it a work of someone who was mentally ill rather than scripture. The vote came very close to excluding it completely.

Although there are previous (Vetus Latina) Latin translations, Jerome's Vulgate (AD 382-420) went back to original Greek and Hebrew where possible. Pope Innocent III banned anything other than the official version in 1199. However, previously in 900, Alfred the Great had some passages in circulation. In 1408, Wyclif's Middle English Bible translation of 1380-90 was banned by the Oxford Synod. Shortly after the ban on Martin Luther in 1521, when he then translated the New Testament from Greek into German, William Tyndale translated the Bible into Early Modern English in 1526, based on the Vulgate. He was jailed for doing so in 1535, tried for heresy and treason and burned at the stake.

Many more translations began to appear during the Reformation. The English versions included the first "authorized" version, The Great Bible in 1539; Matthew's Bible 1537 and Taverner's Bible 1539, both based on Tyndale. The Geneva Bible (1560) during Protestant scholarship exile in Queen Mary's time was the first divided into verses, chapters already existing for three centuries. Elizabeth did not like the Geneva Bible or those associated with it, (Knox and Calvin). The Bishop's Bible in 1568 was the result; and although there were nineteen editions, it survived only forty years. The Douai-Rheims Version of the New Testament was published in 1582 and the Old Testament in 1609, (just before the King James Version); both from the Vulgate. This translation was updated (possibly also largely retranslated) by Bishop Challoner in 1750 and with later updates, was the standard Catholic English Language Bible until 1941. The notes were anti-Protestant, the preface including the idea that Protestants had been guilty of "casting the holy to dogs and pearls to hogs". King James commissioned his 1611 Bible for the Church of England, using a large team of translators and a wide range of source texts. However, although referring back to earlier translations, much of Tyndale's work got included. There are problems with some of the translations according to modern day scholars. Smith did not correct them.

There have been many translations into many languages. Given that each language has its own unique form of expression, why would an angel not speak in the current language applicable to the person with whom he is speaking? Considering all the people who have claimed to have had such communication over the centuries in many different languages, why does Smith have to be different. Did each claim their messenger spoke in the manner of their old scripture if an intermediate language pattern had been used? It is illogical that an angel would do anything other than speak to someone in their own current language if not using his own dialect. He would not use "Bible speak". What Smith claims the angel quoted in the revised Malachi 4 is not remotely like the text in Young's Literal Translation, even if rephrased into modern English. Perhaps this is because Smith let his imagination run away with him. There are example comparisons later in this chapter.

It is humans rather than angels who think Early Modern English is the language of angels.

In the Pearl of Great Price, Joseph Smith - History. 1:40 - 41, Smith continues:

• In addition to these, he quoted the eleventh chapter of Isaiah , saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that prophet was Christ; but the day had not yet come when "they who would not hear his voice should be cut off from among the people," but soon would come.
• He also quoted the second chapter of Joel , from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here.

Isaiah 11 is fully quoted by the Angel, as it appears in the King James Bible and Smith is told that it is about to be fulfilled. Of all the scriptures to quote; why choose this one? Aside from verses concerning a prophet emanating from Jesse, a narrative about animals not being dangerous in the millennium and a gathering of Israel, it includes the Lord utterly destroying the tongue of the Egyptian sea so the seven streams could be walked over "dryshod". Over a hundred and seventy years later, the "about to be fulfilled" idea may be legitimately questioned. Apart from the effects of the Aswan High Dam, flood control measures, silting; and the changing relief reducing the delta to two main channels from the original seven that existed in the time of the ancients, it still remains one of the world's largest river deltas. I would not venture to walk across it, with or without shoes! You would most certainly not only get very wet but in all probability you would also drown. Whatever was "about" to happen to dry it up, is still awaited. What was the point of Moroni quoting it?

Next, Moroni quotes Acts 3: 22-23 word for word. Smith has Moroni saying that " that prophet was Christ - the day had not yet come when "they who would not hear his voice should be cut off from among the people," but soon would come. "

• For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
• And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

Considering that Smith thought the second coming would occur well before the end of the nineteenth century(about 1891) this prophecy is also somewhat overdue in its fulfillment.

Next Joel 2:28-32 is quoted verbatim.

• And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy , your old men shall dream dreams, your young men shall see visions :
• And also upon the servants and upon the handmaids in those days will I pour out my spirit.
• And I will shew wonders in the heavens and in the earth, blood, and fire , and pillars of smoke.
• The sun shall be turned into darkness, and the moon into blood , before the great and the terrible day of the LORD come.
• And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered : for in mount Zion and in Jerusalem shall be deliverance , as the LORD hath said, and in the remnant whom the LORD shall call .

As an aside, it is interesting to note the changes made in words during translation relevant to what will suit the generation reading the work. For example the KJV reads in verse 31, "the great and terrible day" and yet the New American Standard Bible reads "the great and awesome day." In a modern day translation process, it is not a word the British would use. The point is that language is used which will best help a reader understand a description. Thus, surely angels would do the same and use terminology most familiar to the recipient.

This is stated as soon to be fulfilled. That includes the sun being turned to darkness and the moon to blood. One questions the meaning of soon and also, as this has still to occur even now, why the angel even bothered to mention it at all. Surely there were better things to talk about than this? It was; and is still, meaningless; it was of no help to Smith, his followers at that time, or the several generations that have followed.

Smith states that many other passages of scripture were quoted with many explanations that cannot be given. The final question therefore is; when will they be given? They have to date still not been given and the present prophet, Gordon B. Hinckley, has stated that the Lord doesn't give revelations the way He used to. They now just get feelings about things instead and have to figure it all out for themselves. So we are left to conclude that we will never know what these additional unmentioned explanations of scripture actually were. Judging by the above, it would appear there would be little point in knowing anyway.

Just to get an idea of the plausibility of a claimed angelic statement being true, we will look at just a few translations a little more closely. The alterations Smith claims Moroni made to Malachi 4, when compared to other translations, do not agree with the original text in any of them at all.

For reference, Smith had said Moroni altered the following parts in verse 1 thus:

(KJV scripture AS "quoted" by Moroni: [ DELETIONS ] ADDITIONS

Smith has Moroni saying that rather than the day itself, people will actually be burned by those who come. Is there any correlation with other translations, historically speaking?

Wyclif 1380-90

• For lo! a dai schal come, brennynge as a chymenei; and alle proude men, and alle doynge vnpitee schulen be stobul; and the dai comynge schal enflaume hem, seith the Lord of oostis, which schal not leeue to hem rote and buriownyng.

The above leans more to Middle English so is harder to understand but it would now read:

• For lo, a day shall come, burning as a chimney; and all proud men, and all doing wickedly shall then be stubble; and the day coming shall enflame them, saith the Lord of hosts, which shall not leave to them root and branching."

Miles Coverdale Bible 1535:

• For marck, the daye commeth that shall burne as an oue: and all the proude, yee and all soch as do wickednesse, shalbe straw: and the daye that is for to come, shall burne the vp (sayeth the LORDE of hoostes) so that it shal leaue them nether rote ner braunch.

Matthew's Bible 1537:

• For mark, the day cometh that shall burn as an oven: and all the proud, yee and all such as do wickedness, shall be straw: and the day that is for to come, shall burn them up (sayeth the Lord of hosts) so that it shall leave them neither root nor branch.

Geneva Bible 1560:

• For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh, shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch.

Bishops Bible 1568:

• For marke, the day commeth burning like an ouen: and all the proude, and all that worke wickednesse shalbe stubble, and the day that is for to come shall burne them, saith the Lorde of hoastes, and shall leaue them neither roote, nor braunche.

We must conclude that either Malachi did not get his idea down the way the Lord intended, (as the original translations appear reasonably consistent) or that Smith was once again just making things up as he went along. He may have hoped to have looked more like a prophet and seer but he revealed nothing but nonsense in these altered verses. Whatever they do mean, any original translation clearly does not mean that people or angels will come and burn the wicked people, the condition of the day will do that. Ultimately, even if Smith's version is accurate, what is the difference that makes it worth an angel wasting time talking about it? It proves and means absolutely nothing worthwhile. If the righteous believe that the wicked will be burned, it will make no difference to the righteous how it happens; and those judged as wicked by the so called righteous, most of whom don't think they are actually wicked, don't believe they are going to burn anyway so they don't want to know about it. The whole supposed "corrected" quote is pointless and useless to anyone.

Likewise, the alteration to the latter part of Malachi 4 is even more bizarre. Smith changes it completely to incorporate the Priesthood thus:

• And he shall [ turn the heart of the fathers to ] plant in the hearts of the children , the promises made to the fathers and the heart s of the children shall turn to their fathers[ , lest I come and smite the earth with a curse ]. If it were not so, the whole earth would be utterly wasted at his coming.

[ DELETIONS ] ADDITIONS

Wyclif 1380-90:

• Lo! Y schal sende to you Elie, the profete, bifore that the greet dai and orible of the Lord come.
• And he schal conuerte the herte of fadris to sones, and the herte of sones to fadris of hem, lest perauenture Y come, and smyte the erthe with curs.

Again, as this is a little harder to understand, this is how it would read now:

• Lo! I shall send to you Elias, the prophet, before that the great day and horrible of the Lord come.
• And he shall convert the heart of fathers to sons, and the heart of sons to fathers of them, lest peradventure I come, and smite the earth with curse.
• Beholde, I will sende you Elias ye prophet: before the comynge off the daye of the great and fearfull LORDE.
• He shall turne the hertes of the fathers to their children and the hertes of the children to their fathers, that I come not, and smyte the earth with cursynge.

Matthew's Bible 1537: (no verses)

Behold, I will send you Elias the prophet: before the coming of the day of the great and fearful Lord. He shall turn the hearts of the fathers to their children, and the hearts of the children to their fathers, that I come not and smite the earth with cursing.

Geneva bible 1560:

• Behold, I will send you Elijah the Prophet before the coming of the great and fearful day of the Lord.
• And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with cursing.
• Beholde, I wyll send you Elias the prophete, before the comming of the great and fearefull day of the Lorde.
• He shal turne the heart of the fathers to their children, and the heart of the children to their fathers, lest I come and smite the earth with cursing.

There is no reference to Priesthood in any translation and the rest of the changes do not alter or clarify anything. Again it is nonsense, simply meant to impress Smith's followers.

One can only conclude that if indeed we were to accept that the Angel Moroni really did quote and somewhat "correct" all the above scripture; and if Smith really did remember it all so precisely fifteen years later; why did he not change it in his supposedly "Inspired Revision", and moreover, why continue to use the KJV in the D&C to reference Priesthood, keys and also baptism for the dead; and in addition, in his key "King Follett" sermon?

More importantly, why did Moroni bother? Why not say something actually useful?

Extract from "The Mormon Delusion"

forthcoming publication.

Copyright © 2006 James I Whitefield.

All rights reserved. Used with permission by MormonThink.

This material is available for personal use only and may not be copied, reproduced, shared or disseminated in any manner, electronic or otherwise, without the express written permission of the author. The author can be contacted at [email protected]

Influenced by Others' Experiences?

Angel with a flaming sword.

In 1799, Timothy P. Walker published an account describing an angelic visitation he claims to have experienced on March 28, 1798. Walker wrote that in the early morning he was visited by an angel from heaven, bearing a flaming sword 30 feet long. At the time, he was staying at the house of Captain J. Bissell, in Chelsea, Vermont.

Walker wrote that a light in his room awakened him—he arose from his bed, but could see nothing. He couldn't go back to sleep. So, "After musing some time on the conversation of the evening and the events which caused it" he was distracted when

a bright light appeared in the room, as though the moon in the height, of its lustre had shone directly upon me, I raised myself in bed but immediately sunk back with terror and surprise, and lay some minutes motionless, at length methought I heard an audible voice which I conceived not human, call to me by name, and said arise and give ear to the messenger of Heaven.

His story continues:

As the clock struck three, I arose from my bed and prepared my team, paid my fare and set out on my journey, without making known to the family the singular occurrence of the preceding night, though my mind was so truly fixed on what had past, that it was with much irregularity that I proceeded on my journey. I had not got on my way more than one mile and a half, before my team, which consisted of four oxen and a horse, in full speed, were instantly stopped as though hushed by a mighty hand; I unthinkingly bid them go on, but without effect; for at the same instant, a bright light appeared to overspread the horizon, and an Angel, or some supernatural Being, as I conceived, descended and stood erect in the air but a little distance before me, dressed in a long unfoiled robe, with a Flaming Sword in his hand.

After receiving information from the messenger, he said

I fell with my face to the ground, where I lay in a profound reverie for some time, at length I thought I heard an audible voice articulate and say, all these are Signs by which you shall know what is to befall the nations now in the latter days.

The full account of "The Flaming Sword, or a sign from heaven; being a remarkable phenomenon, seen in the state of Vermont" by Timothy P. Walker can be read as a PDF file of the 1814 publication .

For those interested in exploring contemporary influences on Joseph Smith and the Book of Mormon , this account raises several intriguing questions. Could Walker's story have been known to Joseph Smith or Joseph Smith's family? And if it was, could it have impacted the development of his own story?

Many researchers have posited connections between potentially influential events, stories, or books from Joseph Smith's day and the writing of the Book of Mormon . Some critics tend to get preoccupied with locating the contemporary book that could serve as the unqualified "source" for the Book of Mormon . Indeed, several texts published before the Book of Mormon have been found to possess striking linguistic and thematic consistencies with Joseph Smith's narrative (see our section on " Early American influences in the Book of Mormon "). This cluster of incredibly similar contemporaneous texts, at the very least, signals that Joseph Smith was a product of his time: that, like any writer, he consciously or unconsciously drew from the symbolic resources available in his environment to clarify his understanding of God.

The purpose of this section is to explore several possibilities: that Joseph Smith was merely a product of his time; that he was familiar with other reports of heavenly visitations prior to his own, which may have influenced him; or that it was an astonishing coincidence that deity intervened in history at the same time others were having similar experiences

The Smith's early residences

Joseph Smith Sr. and Lucy Mack were married in Tunbridge, Vermont in 1796. For the next 20 years they moved about eight times within a 15 mile radius of Tunbridge. The following lists the year and location of those moves:

• 1796 Tunbridge, Vermont
• 1802 Randolph, Vermont
• 1803 Tunbridge
• 1803 Royalton, Vermont (for a few months)
• 1804 Sharon township, Vermont
• 1807 Tunbridge
• 1808 Royalton
• 1811 West Lebanon, New Hampshire
• 1813 Norwich, Vermont
• 1816 Palmyra, New York

This area is relatively small in size, about 25 miles east to west and 13 miles north to south, straddling the Vermont and New Hampshire borders.

Returning to Timothy P. Walker's account, recall that his angelic visitation occurred in Chelsea, Vermont, only a few miles north of the boundary within which the Smiths lived, as shown in the map below. Note the yellow boundary approximates the area in which the Smiths lived. The green circle marks Chelsea. (Click for a full-size map.)

Given that the supposed event occurred within a few miles of the Smith's residence of 20 years, and that it occurred while the Smiths lived there, it is likely they were aware of it. Such news would surely have been a topic of conversation in a small community. Even if the experience was fabricated by Walker, and even though the first several editions were published some distance from Chelsea, news of such an event would have been shared among the people of Windsor and Orange counties. While primary sources cannot prove this claim now, based on what we know about the diffusion of information in early American communities, it is reasonable to suggest that such communication would have happened.

The following lists the publication years and places for "The Flaming Sword," indicating the story's diffusion:

• 1799 - Norwich, Connecticut
• 1801 - Suffield, Connecticut
• 1812 - Groton, Connecticut
• 1814 - Exeter, New Hampshire

The 1800 Census for Chelsea lists the population at approximately 900 people. Link is here.

The 1800 Census lists the population for Tunbridge at 1324.

• 1800 Census listing Tunbridge's total population Link is here.

The Smiths lived in Tunbridge for about 7 of the 20 years in the area. From Tunbridge to Chelsea is approximately six miles.

The 1790 and 1800 censuses do not show anyone by the name of "Bissell," or any name close to that, living in Chelsea, Vermont. However, the 1790 Census does show a Jeremiah Bissel living in Windsor County, 15 or so miles southeast of Chelsea. A Jeremiah Bissel is listed as a town clerk of Norwich, Windsor County, Vermont, in "The Vermont Register and Almanack, 1819." Norwich is a place in which the Smiths lived from 1813-1816. Whether this individual is Walker's host, "Capt. J Bissell," is not certain.

Regardless of whether Walker's angelic visitation actually took place, the four published accounts verify that the family would have had access to knowledge about it. Even if the Smiths did not have access to a printed copy of Walker's story, talk about the account would have spread throughout the region.

While there is no way to know for sure, it would seem quite possible that Joseph Smith, Sr. and Lucy Mack Smith were aware of the event, either through word of mouth, publication or a combination. Joseph Smith Jr. himself lived in the area for the first ten years of his life. It is not unlikely that Walker's could be passed down to the Smith's children as part of the comminity's lore or even within the Smith family when discussing places they had lived. In such a way, Joseph Smith, Jr. could have easily been aware of it long before 1820, the year in which he says he had his first heavenly visitation.

An LDS Connection

Would someone be bold enough to plagiarize Timothy P. Walker's fantastical story? Apparently so. And the purported angelic account was reported in the LDS publication Millennial Star , Vol. XXX, September 20, 1868. pp 396-98.

Apparently, in 1868, the Millennial Star received a copy of a vision had by one Thomas C. Prencis. The Millennial Star version matches the Walker version word for word, with the following exceptions: the names of people and places have changed, and so have the dates. Another peculiarity is that all of the pronouns for the angel were changed to feminine. The Millennial Star editors had this to say: "The writer, it will be perceived, evidently had an idea that angels are feminine, by the manner in which the one spoken of is referred to."

In an interesting spin, the story of this vision was submitted to the periodical by Emer Harris, Martin Harris' brother. Emer claims to have found the story in Prencis' library. The Millennial Star account is entitled, The Flaming Sword; or, a sign from heaven. (Being a remarkable phenomenon, seen in the state of New Hampshire, in May, 1820.) The end of the piece says that it is "by Thomas C. Prencis."

To make matters more complex, an auction manifest from 1917 lists a text published in New Hampshire in 1816, titled "Flaming Sword, Or a Sign from Heaven! Being a Remarkable Phenomenon seen in the State of New Hampshire in May last. Signed Thomas C. Prentis." This is the version reported in the Millennial Star , but dated four years earlier. Link is here.

Regardless of whether either account is accurate, or which came first, we can infer that an account of an angelic visitor with a flaming sword was circulated in the Smith's vicinity.

Editor's Comments

If a camera was in Joseph's room on the night of September 21, 1823, what would it have recorded? It seems unlikely that Joseph's brothers sleeping in the same room and bed would not have been awoken by the events as described by Joseph. If Joseph wasn't lying about this experience then we think the only real possibility is that it was not a visitation, but rather a vision that was contained within Joseph's mind. The question is who put it there - God or was it just a product of his own mind?

Some of us watched the movie ' A Beautiful Mind ' in which a brilliant mathematician would see people and have detailed conversations with them but they were totally imaginary. This went on for years until someone discovered this and tried to convince him that the people that he was having interaction with were not real. It was very difficult for him to accept this. This movie is based on a true story. A friend of mine's father was delusional at times and would see people that were not real. He would actually call the police about them. Is it possible that a similar kind of experience happened to Joseph Smith?

Some people that believe that Joseph was essentially a good man but they do not believe in the divinity of the LDS church because they think that Joseph may have had some similar experiences as did the delusional mathematician in the movie 'A Beautiful Mind'. Perhaps whenever a strange thought entered Joseph's mind, he thought it came from God and acted upon it accordingly. He may have thought he was trying to do the right thing by getting people motivated by a new religion and whenever people needed more convincing he developed things on his own such as a prop covered in a cloth that he said contained gold plates - all to the end goal of following the guidance of the thoughts in his head.

If visions are not meant for others to see then this really adds to the difficulty of proving or disproving anyone's claims of having them. It would be worthwhile to further examine additional accounts of visions recorded by Joseph and others.

Joseph's written account of the Moroni visitation, and the paintings displayed by the Church, make it seem as if it was a tangible event that anyone in the room could see if they were there. This doesn't seem to be the case if it was a vision contained in Joseph's mind. We think this should be recognized when any meaningful discussion of this event is made. If the Church teaches that this is a tangible event, then we need to recognize the problems associated with it. Otherwise it makes it seem like we have something to hide. We believe that as honest Latter-day Saints, the truth should be told to avoid accusations of withholding information or deceiving anyone.

Related issues of further interest

Did joseph always refer to the angel as moroni.

Another problem with the Moroni visit is that in several LDS publications Joseph refers to the angel as Nephi not Moroni. The following link explores several instances where Joseph and other early members of the Church referred to Moroni as Nephi.

Nephi or Moroni?

Dan Vogel video

Noted LDS historian Dan Vogel produced a video that touches on Moroni's visitation.

Occult context of Joseph Smith's 1823 Discovery of Gold Plates

Additional References

We almost never see this issue brought up in any other books, websites or publications so we have few other references, pro or con, to provide. We did find it briefly mentioned in the following Dialogue Magazine article (Dialogue is a fairly neutral publication). If any reader has any other references, please email them to the administrator of MormonThink.com.

Dialogue, A Journal of Mormon Thought , vol 36, Number 4 , Winter 2003, Clay L Chandler

Supporting the Church

The pro-LDS apologetic organization FAIR has an article called "Church art and historical accuracy". Although they mostly are discussing the Ensign artists inaccurate portrayal of the Book of Mormon translation process, much of the same reasoning could be applied to the Moroni visit as well.

Note: LDS apologetic responses can be obtained on this and other issues by using the ' ask the apologist ' feature on the FAIR web site FAIR Defending Mormonism .

Painting entitled "He Called Me By Name" by Liz Lemon Swindle

“Moroni’s Visit,” The Testimony of the Prophet Joseph Smith (1999)

“Moroni’s Visit,” The Testimony of the Prophet Joseph Smith

Moroni’s Visit

On the evening of the above-mentioned twenty-first of September, after I had retired to my bed for the night, I betook myself to prayer and supplication to Almighty God for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full confidence in obtaining a divine manifestation, as I previously had one.

Three years after Joseph Smith’s First Vision, God sent the angel Moroni to instruct Joseph about restoring the gospel of Jesus Christ.

While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor.

He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom.

Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me.

He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people.

He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants;

Also, that there were two stones in silver bows—and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim—deposited with the plates; and the possession and use of these stones were what constituted “seers” in ancient or former times; and that God had prepared them for the purpose of translating the book.

After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi ; and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus:

“For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble; for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch.”

And again, he quoted the fifth verse thus: “Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord.”

He also quoted the next verse differently: “And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers. If it were not so, the whole earth would be utterly wasted at his coming.”

In addition to these, he quoted the eleventh chapter of Isaiah , saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses , precisely as they stand in our New Testament. He said that that prophet was Christ; but the day had not yet come when “they who would not hear his voice should be cut off from among the people,” but soon would come.

He also quoted the second chapter of Joel, from the twenty-eighth verse to the last . He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here.

Again, he told me, that when I got those plates of which he had spoken—for the time that they should be obtained was not yet fulfilled—I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it.

After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when, instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance.

I lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside.

He commenced, and again related the very same things which he had done at his first visit, without the least variation; which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before.

In A.D. 421 the prophet Moroni buried sacred records of his people in the Hill Cumorah. Returning later as a resurrected being, he told Joseph Smith about the ancient record, which contains the fulness of the gospel as delivered by the Savior to ancient inhabitants of the American continent. That record is the Book of Mormon.

By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that Satan would try to tempt me (in consequence of the indigent circumstances of my father’s family), to get the plates for the purpose of getting rich. This he forbade me, saying that I must have no other object in view in getting the plates but to glorify God, and must not be influenced by any other motive than that of building his kingdom; otherwise I could not get them.

After this third visit, he again ascended into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me for the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night.

I shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, I found my strength so exhausted as to render me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house; but, in attempting to cross the fence out of the field where we were, my strength entirely failed me, and I fell helpless on the ground, and for a time was quite unconscious of anything.

The first thing that I can recollect was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received.

I obeyed; I returned to my father in the field, and rehearsed the whole matter to him. He replied to me that it was of God, and told me to go and do as commanded by the messenger. I left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there.

Episode 154: Church historians on 200th anniversary of angel Moroni’s first visits to Joseph Smith and coming forth of the Book of Mormon

The church news podcast features church historian and recorder, elder kyle s. mckay, and keith a. erekson of the church history department.

On the evening of Sept. 21 and the morning of Sept. 22, 1823, the angel Moroni appeared to Joseph Smith, teaching him and revealing the nearby location of an ancient record written on gold plates — the Book of Mormon. He quoted scripture about the Restoration of the gospel of Jesus Christ and the gathering of Israel.

With the approaching 200th anniversary of Moroni’s visits, the Church News podcast features Elder Kyle S. McKay , a General Authority Seventy and Church historian and recorder, and Keith A. Erekson , director of research and outreach for the Church History Department, talking about these historic visitations.

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Transcript:

Elder Kyle S. McKay: Sometimes we want to associate this vision with the bringing forth of or the announcement of the Book of Mormon, which it was. But there was much more. In fact, the Book of Mormon is a sign of the beginning of the Restoration. And Elder Holland said the Book of Mormon is the most preeminent tool for gathering Israel. Gathering Israel where? Gathering them unto Christ. The purpose of the Book of Mormon is to convince Jew and Gentile that Jesus is the Christ . So now we have the tool. And that’s what this book is used for. Joseph was and is the Prophet of the Restoration of the gospel in these latter days.

Sarah Jane Weaver: This is Sarah Jane Weaver, executive editor of the Church News, welcoming you to the Church News podcast. We are taking you on a journey of connection as we discuss news and events of The Church of Jesus Christ of Latter-day Saints.

Sept. 21 and 22, 2023, mark 200 years since Moroni’s first four appearances to Joseph Smith , during which he told the Prophet of the Book of Mormon, revealed the hiding place of the gold plates and instructed him in many ways. Today we welcome Elder Kyle S. McKay , Church historian and recorder and a General Authority Seventy; and Keith A. Erekson , director of research and outreach with the Church History Department , to talk about these historic visitations and this significant anniversary. We’re filming today in front of the Grandin press at the Museum of Church History . And so, welcome, both of you. Let’s just start and have you give a little background on yourself so that everyone knows why you can talk about this anniversary.

Elder Kyle S. McKay: I can talk about this anniversary because I’m sitting next to Keith Erekson, who knows everything. I’ve been in the Church History Department now for four years plus and recently was assigned to be the Church historian and recorder. I, my entire life, have been fascinated by and drawn to the history of this Church, and especially the doctrines that have been restored through the Prophet Joseph. And it all brings me great joy. So I’m thrilled to be here today visiting with you and especially to be next to Keith.

Keith A. Erekson: I’ve been with the Church History Department for nine years, most of that time as director of the Church History Library , and in that time had several precious opportunities to research closely in our documents and records about Moroni and his visit and to write and publish things about those events.

Sarah Jane Weaver: Well, and let’s start, Keith, and have you set the scene for what’s about to happen on Sept. 21.

Keith A. Erekson: Sure. In many ways, this is the moment when the Restoration becomes public. Joseph had had his experience that we now call the First Vision . But that was largely a private thing. Joseph did share it with people, and he had some reaction; but in his own history, he relates that when he came home, his mom perceived that something was different. And he just told her not to worry about it , that he learned that her church wasn’t true. But at this moment, it’s going to become a very big deal in the Smith family. And so, Joseph had spent three years since the previous visit trying to follow the instructions, which were basically “Don’t do anything, and wait.” But along the way, he had done things that he felt were unbecoming of someone with his calling, and so on this night of Sept. 21, he went back in prayer, seeking for forgiveness and understanding of his place before God .

Sarah Jane Weaver: And Elder McKay, take us back to the First Vision and the personal nature of that very sacred event.

Elder Kyle S. McKay: I think it’s interesting the way these two experiences tie together, because what brought forth both experiences was a desire, a need, on the part of Joseph Smith to receive forgiveness. And he goes into the grove, and of course, we know more about his grove experience with forgiveness from the 1832 and 1835 accounts . But he goes in there knowing that he needs forgiveness, knowing that he needs salvation, but he doesn’t know how to get it. He doesn’t know where to find it; “How to act I did not know,” he said in the 1838 version .

And so he goes to the grove and has this beautiful, spiritual, personal, redemptive experience. And we like to list all the things that Joseph came out of the grove knowing, and I’m thinking we probably impose a lot of our own knowledge after the fact on Joseph than he actually had leaving the grove. What he did know, and what he recorded, was, “I found that what James said was true, that if you ask, you’ll get an answer, because I asked, and I get an answer.” So now, fast forward three years; here I am, again needing forgiveness. And I’ve got this amazing experience as part of my background. “I know that if I ask, I’ll get an answer,” and he says that in his record, so he asks, and it’s seeking forgiveness and acknowledging his own faults that brings him to both places and summons forth both experiences.

Sarah Jane Weaver: And Keith, how do we know about the things that transpired? Where do we get this record?

Keith A. Erekson: Yeah, our records come from many, many people, actually, in this case. Joseph himself either authored or directed at least four accounts as part of his histories or letters or things that he was preparing. But because this was a story that Joseph told many, many times in public, and it was a story that really resonated with people, we get information about this from many people who are close to Joseph, like his mother; she spends a lot of detail in her memoir written after Joseph was murdered. She talks about the family and their experience and the reaction. But then other people who come into the Restoration, like Oliver Cowdery, when they go to Joseph, they ask about his experiences, and they’re excited to learn and to record what they’ve heard Joseph say about these visitations of the angel and his instructions about the record.

Sarah Jane Weaver: Elder McKay, Joseph had this very, very supportive family who not only supported him in all he had to do, but believed him wholeheartedly.

Elder Kyle S. McKay: Yes, he did. What a blessing. And President [M. Russell] Ballard , who is a descendant from that family, has taught on more than one occasion — and he’s quoting Brigham when he does it — that the Lord had His eye on that family for a long time and for generations, even, as He brings Joseph through that line. And that includes his immediate family, with a father who is, I guess in today’s terms, we would say he was spiritual but not religious; his mother, who taught him and prayed with him; and then his siblings, who supported him. Alvin was perhaps — and Keith, you can chime in here, but — maybe his biggest believer and supporter and, on his deathbed, gives Hyrum a charge: Make sure you support Joseph. And, boy, did Hyrum support Joseph. So, they were believers from the beginning. And they still had family interactions that were less than perfect, but believers and supporters from the beginning.

Sarah Jane Weaver: Well, and I want to detail some of the things that Moroni taught Joseph. He actually teaches him from the scriptures. And so, let’s start there and start with Malachi.

Elder Kyle S. McKay: So, thank you; I think it’s important that your listeners remember that sometimes we want to associate this vision with the bringing forth of or the announcement of the Book of Mormon, which it was, but we sometimes view it almost exclusively as Moroni announcing the Book of Mormon, telling Joseph where it is, and then he goes and gets it or visits it every four years. There was much more. In fact, I suspect that if you were to make columns of “Here’s how much the Book of Mormon was talked about,” “Here’s how much the Restoration was talked about,” the Book of Mormon is a sign of the beginning of the Restoration. And so, Moroni tells him about this record, because the record will begin the whole thing. But the Restoration itself is what Moroni focuses on: Malachi, the prophet Elijah, I’m going to send him, I’m going to reveal the priesthood , through the prophet Elijah, “before the coming of the great and dreadful day of the Lord” ( Malachi 4:5 ).

And then he — and Joseph even notes it — quotes Elijah a little differently than is in Malachi, saying that he will “plant in the hearts of the children the promises made to the fathers” ( Joseph Smith—History 1:39 ): Adam, Noah, Abraham, Isaac, Jacob. And with those promises planted in their hearts, then “the hearts of the children [will be turned] to their fathers” ( verse 39 ), their ancestors. So, he begins with this amazing prophecy from Malachi about the prophet Elijah and, really, the sealing keys, the sealing power that will come forth because of his visit. I like to say that the keys of the priesthood restored by Elijah were promised in Palmyra, restored in Kirtland and turned in Nauvoo and now.

Sarah Jane Weaver: And Keith, he then — as Elder McKay alluded to — talks about the Book of Mormon, tells him that there are gold plates. That had to be somewhat of a shock to Joseph.

Keith A. Erekson: Yeah, and I think it is one of the things that sparks his interest, his family’s interest. And I think Joseph has a lot of thoughts about these plates. And that’s part of what he’s learning about and being tutored through. One train of thought is the excitement about the record and the people and the information and the knowledge. But Joseph in his accounts of his experience is also very forthcoming in saying he feels tempted by the dollar value. His family is not a wealthy family. They are struggling, and the idea that there is a fabulous treasure very close to them, he admits, is tempting. And then he shares that Moroni is very emphatic in teaching Joseph that that is not the reason for this encounter.

Sarah Jane Weaver: And we’ve mentioned this, but this is really the beginning of everything that happens, because of this book of scripture. Elder McKay, detail more of the significance of this moment where he actually learns there is a Book of Mormon.

Elder Kyle S. McKay: That’s not what it was called to him in that moment, but he learns about this record. And the significance of the record is that — and I’m now quoting from modern-day prophets — Elder [Jeffrey R.] Holland said the Book of Mormon is the most preeminent tool for gathering Israel. It is the preeminent tool for gathering Israel. President [Russell M.] Nelson said if there had been no Book of Mormon, there could have been no gathering . So, here’s the record, and this is the tool; this is the instrument by which I am going to gather Israel. A great part of what Moroni talked to Joseph about was the gathering of Israel, the Restoration of not only the gospel, but of God’s covenant people. And the Book of Mormon, this record that I’m telling you about, is the preeminent tool for that gathering.

Sarah Jane Weaver: So, Joseph would have known very early that the purpose of the Book of Mormon was to bring people to Jesus Christ.

Elder Kyle S. McKay: Yes, he would have, because a great deal of what Moroni talked about — and I’m referring now to a letter that Oliver Cowdery wrote W. W. Phelps in 1835, where he recounted in greater detail Joseph’s experience with Moroni — a great deal of that focused on the gathering of Israel and fulfilling the promises of old and bringing them back; “Here’s how you’re going to do it.”

Sarah Jane Weaver: And Keith, can you detail for us how Sept. 21 and Sept. 22 played out? Moroni appears four times. It had to be exhausting for Joseph Smith. What are some significant parts of those visitations?

Keith A. Erekson: Yeah, so the first three visits occur all within the same night. And Joseph, in his own experience, the way he relates it in the account we have in the Pearl of Great Price, he just feels like he’s having a conversation. And then when the third visit ends, he’s surprised that it’s morning already. And so he gets up, he tries to go to work and then he is too exhausted. And his brother tells him, you know, “Hurry up; we’ve got to get finished today.” Joseph can’t keep up with the work. And so then Joseph goes to his father, and his father sends him home. His father thinks he’s sick or something like that. And then somehow in there, on his way home, Joseph stumbles, passes out, is just too exhausted.

And when he comes to, he sees Moroni again, who repeats the message and again tells Joseph to go and talk to his father. Joseph seems to be reluctant in — is his father going to believe him, that he’s been visiting with an angel all night, and that’s why he can’t work? And Moroni assures him that his father will believe him. He goes back and tells his father the real reason that he’s exhausted. And his father just says immediately, “It’s of God. Go and do exactly what the angel says.” And so, in this exhausted state, Joseph then goes to that hill near his house and has more instruction from Moroni — doesn’t receive the plates — and he comes back to his home that evening on the 22nd.

And his family has all, you know, they’ve heard from his father, from his brother, that something has happened. And they start hitting Joseph with questions. And then Alvin perceives that Joseph has basically been up all through the night and all day long, and Alvin says, “Look, he’s tired. Why don’t we all go to bed, get up, have a good work day tomorrow, and finish our chores early.” And so, it’s on the evening of the 23rd that they sit down early. And Joseph then has the strength to tell his family all that had happened to him over the previous two days.

Sarah Jane Weaver: Well, and it’s significant to me that they believed him without question. Talk about the faith of the Smith family.

Elder Kyle S. McKay: It is a family brought up in faith. They were taught by parents to believe. Although Joseph Smith Sr. didn’t join any of the denominations, he was a faithful man. And Lucy had a journey similar to Joseph’s, I think: “Which church?” And so her searching, her quest, takes her to join a certain church.

But they are believing people, full of faith, and have been for generations. And then to hear this and to believe it immediately is a product of two things: No. 1, their background — they’re believing people, they are a loving, close-knit, unified family. But No. 2, they had a confirmation of the Spirit. They believed. And those confirmations came again and again and again throughout the process of the Restoration and everything Joseph did. But I have to believe — it makes the most sense to believe — that as they listened to their brother, their son, tell of his experience, they had a confirmation, and they knew it was true. And so they followed in faith.

Sarah Jane Weaver: Now Keith, just as word quickly spread throughout the Smith family, word also starts to spread throughout the community. What impact did that have on both Joseph and his family?

Keith A. Erekson: You know, it’s kind of an interesting impact. In some ways, it draws other people of faith who are curious and interested and wonder about the things that God is doing or about to do. But it also draws the attention — in some ways, it’s the struggle that Joseph has in his own soul — it also draws attention from people who are interested in the treasure or what it might be. And so there begins to be both a competition between the spiritual value of this work and the financial gain to be had, and that struggle is part of the community.

It also increases Joseph’s notoriety as a seer, as somebody who can find things, who can see things that others can’t see. And Joseph, you know, he doesn’t receive the plates for another four years. And so he’s still in between; he’s seeking for employment, and he’s, you know, just trying to make a living. And so, all of these are part of his experience over the coming years.

Sarah Jane Weaver: And Moroni gives Joseph very specific instructions, but he also trusts him to work out some things for himself. Talk about the journey, Elder McKay, of Joseph from Sept. 21 to when he actually gets to the point where he can receive the plates.

Elder Kyle S. McKay: Well, he’s married. That helps a lot. It makes a world of difference who you marry. And Joseph was guided to Emma, and in fact saw that he would be married to her in a vision. And Emma made a world of difference in Joseph’s life. But I want to back up and start where you started, and that is what Moroni taught him initially that gave him kind of the shove into the fray, and then met with him and trained and retrained once a year. When you read Oliver’s account of this — as he learned from Joseph, and we get it in a little more detail — he learned of how Moroni taught him that night. We know from the Joseph Smith version in the Pearl of Great Price that while he was — Moroni, that is — while he was speaking about the record in the hill, a vision was opened up in Joseph’s mind so that when he went to the hill, he knew exactly where it was because he recognized it. That same process, that same experience, happened as Moroni was talking about the Restoration and the gathering, as he is quoting all of these scriptures and giving many other explanations which cannot be written — these are Joseph’s words — the vision is being opened up in Joseph’s mind.

And Oliver — in fact, I could read you his words; we have them here, the original — but Oliver makes a statement that I think is instructive. He said , “To give a minute rehearsal of a lengthy interview with a heavenly messenger, is very difficult.” Then he said, “[By the Spirit], so much may be shown and made perfectly plain to the understanding in a short time. ... You will understand then, by this, that while those glorious things were being rehearsed, the vision was also opened, so that our brother [Joseph] was permitted to see and understand much more [fully and perfectly] than I am able to communicate in writing. I know much may be conveyed to the understanding in writing, and many [marvelous] truths set forth with the pen, but after all it is but a shadow, compared to an open vision of seeing, hearing and realizing eternal things.”

Joseph had an open vision not only of the Hill Cumorah but of all the things Moroni was talking about as he explained the coming forth of the gospel, the Restoration of the gospel and the Restoration of God’s people. So, he sent him forth, and Joseph grew; he increased in wisdom and learning. He got a job, he worked, he got married and he continued to repent daily. That’s one of the greatest messages of Joseph’s life, is his need and his desire to repent and be forgiven. It starts at least in the spring of 1820, and then we see it repeated over and over again throughout his life. Joseph repented a lot between 1820 and 1827.

Sarah Jane Weaver: Well, and since we’re talking about Joseph not only being a Prophet but also being very human, let’s talk about what message you have for people who doubt that he was a Prophet of God, who take one incident or one example of his life and say, “Because of this, he couldn’t have been a Prophet.”

Elder Kyle S. McKay: You’re catching me in the middle of a growing relationship that I have with the Prophet Joseph. And by growing, I might say evolving, because as a child, I idolized him. And then you find out things that, “Yep, Joseph didn’t get that right. If he had a redo, he’d probably redo it or undo it.” It goes without saying that Joseph was human and made mistakes. So then, why do we feel compelled to say it? And I’ve caught myself saying what goes without saying that Joseph was human; he did make mistakes. The Joseph Smith Papers that we just finished chronicle errors, but they also chronicle the marvelous Restoration.

And so, what I would say to people is what the Lord said to Oliver Cowdery in Doctrine and Covenants, Section 6 : “Stand by my servant Joseph, faithfully, in whatsoever difficult circumstances he may be for the word’s sake. Admonish him in his faults, and also receive admonition of him.” That phrase “for the word’s sake” might identify what Joseph has to go through, the difficult circumstances he may be in, for the word’s sake. But it also, I think, modifies or describes what Oliver is doing. “You know his faults, Oliver, maybe more than anybody but Emma”; Oliver knew Joseph’s faults, but he’s going to stand by him. Why? For the word’s sake. So, that’s what I try to do. And I think that’s what we should do. Of course he had faults. It goes without saying, and yet somehow, we feel compelled to say it anyway, about him only.

Keith A. Erekson: You know, I think in many ways, this is a function of an incomplete way that we talk about Church history. And we can see it by contrast, I think, with the New Testament. In the Gospels, Jesus Christ is the main character. And He’s right in the center of the story. And because of that, we seem to be OK with the fact that the disciples, they don’t know everything, they don’t understand things, they go back to Jesus for things to figure out, they can’t cast out a Spirit and Jesus teaches them. We’re comfortable with that because Jesus is right in the center. 

But then, for some reason, when we talk about modern Church history, we often leave Jesus out of the center of the story. And then it feels like there’s a vacuum, and we need to put somebody in the middle who knows everything. And so I think we mistakenly push prophets into the center, and we imagine that they are perfect, flawless, they understand everything, they’re never at a loss for what to do.

And I think the corrective action for this is to put Jesus back as the main character in our modern Church history. It’s Jesus who forgives Joseph’s sins. It’s Jesus who sends Moroni to instruct Joseph. It’s Jesus who authorizes and endorses Joseph’s translation of the Book of Mormon. And when Jesus is at the center of the modern history, then it should still be OK that Joseph or Brigham or any of us, we don’t know everything, we don’t understand things, because that’s not our role. We are the disciples and the learners, and Jesus is the main character of our modern history as well as our ancient history.

Elder Kyle S. McKay: Beautiful thought. Thank you, Keith.

Sarah Jane Weaver: Well, and I’m hoping before we move on that each of you will be willing to talk about the most significant or the most personal learnings that came to you as you reflect on what happened on Sept. 21, 1823.

Elder Kyle S. McKay: When I think of Joseph and his experiences, I naturally place myself there or relate to what I’m going through here. And for me, the spring of 1820 is the experience I go back to, where he had this experience where he sought for forgiveness, where he had a blessed experience, a remarkable, unparalleled experience, and then recorded it four different times. And those different recordings didn’t always match up perfectly. I had a foundational, significant spiritual experience early on in my life. And I recorded it contemporaneously and at least three or four times after that. Those records don’t match up. Two of them have historical errors in them. I wrote the record. I had the experience. And notwithstanding the failure to match up perfectly, notwithstanding the historical inaccuracies in two of those versions, I know what happened. And I was there.

And so, Joseph’s experience in both having seen the Father and the Son and then recording it afterward has actually helped me with my experience. The same is true with his experience with Moroni. And maybe the thing that drives me and pulls me is this cycle, this — it’s not even a cycle. It’s a pattern that Joseph recognizes a need to repent and be forgiven. Look at how many times in the Doctrine and Covenants the Lord begins a section by saying, “Thy sins are forgiven thee.” He does not bestow forgiveness whimsically. He bestows forgiveness after repentance, and usually in response to a request for forgiveness. So that can be implied in all of the sections where he says, “Thy sins are forgiven thee.” Joseph’s life, including the Sacred Grove and Moroni’s visit, are an example of daily repentance.

Keith A. Erekson: I think one of the insights that’s come to me from looking closely at Joseph’s sources about his experience is how little he knew in the beginning and how his understanding unfolded. Often, when we look back on the past, because we know the outcome, we tell stories about history as if they all knew everything and how it would all unfold. But I just have this kind of humble awe about Joseph getting these really simple instructions. And, you know, from his first experience, the instruction is “Don’t do anything. Don’t join a church, just wait.”

And then from this experience, the instruction is, “You need to be worthy to accept this record.” And it takes him a couple of years to get there. Then he receives the record, and he’s instructed to translate it, and he doesn’t know how. And we just see him humbly taking that one prompting, that one instruction from the Lord, and doing it, and then the Lord can say, “OK, here’s something else.” And I see a really great lesson there, in the simple instructions we get.

Sarah Jane Weaver: And from those things that each of you talked about — the First Vision and then this appearance of Moroni — there are several enormously significant outcomes for the Church. The first is obviously the Book of Mormon. Talk about the significance of having that book of scripture.

Elder Kyle S. McKay: It is, as mentioned previously, the preeminent tool for gathering Israel. Gathering Israel where? Gathering them unto Christ. The purpose of the Book of Mormon is to convince Jew and Gentile that Jesus is the Christ . But remember, it is identified even by modern-day prophets as the sign of the beginning. So now we have the tool. Now, let’s go get to work and gather Israel back into the fold. And that’s what this book is used for. It is a singular work and testimony of Jesus Christ, but it too represents a record of normal, struggling, everyday people. And that’s why it resonates with me.

Keith A. Erekson: You know, now, 200 years later, it’s really hard to overstate the significance of the Book of Mormon. It laid the foundation, it begins the work. In many millions of cases, it is the first encounter that converts to the restored gospel have as they talk to missionaries and receive the message and then — but it’s also kind of a stepping point that we quickly move beyond. And when I say, “move beyond,” I only mean that in the sense that the words on the page are not all that God has given. And the book itself is an invitation, not to stay within the covers of the book, but for the reader, her or himself, to go to God and ask for more.

And so, in that sense, for each person in the way that the Book of Mormon opens the whole Restoration for everyone on the earth, it also — for us, individually — opens the door to know the truth of the book, and then the truth of all things and to have a relationship with God that then extends through, you know, blessings that we receive, patriarchal blessings. A lifelong relationship for an individual begins with that book.

Sarah Jane Weaver: How significant is it that someone of Joseph’s age and educational background actually managed to translate the Book of Mormon?

Keith A. Erekson: Well, you know, I think the Book of Mormon would be significant no matter who was involved — age, background — you could have the most learned person, and if they still were involved in bringing this forward, it would be beyond their capacity and their learning. But I do think there are some really pleasant reminders in the fact that Joseph is — we often talk about him not being very learned, and that’s kind of common for his day. But another thing I like about Joseph in this moment is how young he is. And I think today in the 21st century, we often underestimate what God can do through young people. And we think, “Oh, you’re not old enough for that important calling,” or “There’s a certain age,” or something. And we see this first generation of both Joseph and his scribes and the witnesses and the early Church members. These are people in their 20s and 30s. And they are at the forefront of something huge.

Sarah Jane Weaver: Yes. Can you comment on the youthfulness of those early Church members?

Elder Kyle S. McKay: It’s remarkable, starting with Joseph at age 14, who’s prepared, and then the early Apostles of the Church — was there one over 35, Keith? You tell me.

Keith A. Erekson: Maybe one.

Elder Kyle S. McKay: Yeah, so they’re just young. They’re full of energy, they’re full of faith, and they’re full of belief, and God has raised them up and prepared them for this. And back to Keith’s prior point of the Book of Mormon and how it is an instrument but it’s not the end — it takes you to Christ — there is a verse; in fact, it’s back-to-back verses in the Book of Mormon where the Lord says, “I am able to do mine own work” ( 2 Nephi 27:20 ). It is fascinating, exciting, to watch how He does His own work when he has the Book of Mormon and no missionary. Here’s Parley P. Pratt and the Book of Mormon and the Holy Ghost, and see what happens.

And the same thing with the Book of Mormon placed by Samuel Smith. Then consider what was done with God and the Book of Mormon in the lives of Brigham Young and others with this Book of Mormon, or two Books of Mormon, placed in the hands of Phineas Young and John P. Greene. And in that little region, that book and God did the work. So, it’s a marvelous thing, and it was among young people; and that same capacity and that same expectation is part of God’s plan now for young people in the Church, beginning at a very young age — Primary-aged, children — and going through their young adulthood, where He makes these opportunities and experiences available to all.

Keith A. Erekson: You know, perhaps as a way to underscore your point — sitting next to you is the first edition of the Book of Mormon. And it is the most unassuming thing. It is a simple leather cover, just the title on the back spine; there’s nothing here that’s screaming to the reader, “Open me. Buy me. Your life will be changed.” This is just a simple book that gets passed from friend to friend to family member to neighbor. And it’s what’s inside the book and what it opens to people as they draw closer to God from this message.

Elder Kyle S. McKay: Yeah, thank you. Marvelous point.

Sarah Jane Weaver: We’re talking in front of the Grandin press. It took great effort to get the Book of Mormon printed and funded. As you look at the press, what are some of the thoughts that fill both of your minds?

Elder Kyle S. McKay: Just the press itself and the timing that lined up in order to get the Book of Mormon printed, and this man, E. B. Grandin, just his availability, his initial refusal, correct? 

Keith A. Erekson: That’s right.

Elder Kyle S. McKay: And then all of a sudden, it all just lines up till we get 5,000 copies of this book. That in itself is its own little miracle. But it’s also — so, Tyndale said , “If God spares my life, in a few years, a plowboy shall know more of the scriptures than you do.” And here we are a few years later with the ability to print and distribute. And that plowboy, Joseph, is a big part of it.

Keith A. Erekson: Yeah, I think in terms of the big sweep of history, when you watch “When does the work of the Restoration begin?” the availability of a printing press and cheaper printing, and to be able to spread things widely is crucial. I mean, the fact that they can print 5,000 copies and missionaries can take these in their pocket, hand them around, that is just so much of an advance over, you know, hand copying old manuscripts. And so, this is the right time for the word of God to go throughout the world, because printing is an avenue to do that.

Sarah Jane Weaver: Keith, next to you, you have a significant artifact in Church history. Tell us a little bit about that.

Keith A. Erekson: Yeah, I have here one of our remaining pages of the original manuscript of the Book of Mormon. And this, too, is a testimony of the work. Joseph would dictate the translation to scribes, they would write as fast as they could write. And this becomes a material artifact, a material evidence of the translation process. And we can see even in our artifacts, we move from, you know, the handwriting to the print. And we see the work moving forward, kind of step by step in small ways to build the kingdom of God.

Elder Kyle S. McKay: So as Keith holds this up, I think, if I’m correct, is this 1 Nephi 3:7 , “I will go and do”? So, this scripture, especially, I think, is instructive and really tells a story about the Book of Mormon and its purpose. Nephi said, “Look, I’m going to go, and I’m going to obey because I know that God doesn’t give us a commandment save He shall prepare a way for us to accomplish the thing which He commanded.” If the commandment is to remember — and it is, throughout the scriptures, He’s commanding that we should remember, including at the end of the Book of Mormon when he says, “[After you] receive these things, ... remember” ( Moroni 10:3 ) — if the commandment is to remember, then what is the way prepared that we may accomplish this thing or obey this commandment? One of the ways is the record. And so, on the night of Sept. 21, 1823, Moroni introduces the record, the way, the means by which we can obey the commandment to remember.

Sarah Jane Weaver: And from this moment where Moroni appears to Joseph, the Restoration starts to unfold, and I want to have you comment on other significant things. And let’s just start with the restoration of priesthood power.

Elder Kyle S. McKay: Yeah, this is the beginning. This, as I said earlier, this is the beginning of the work. The Sacred Grove was the preparation of Joseph. Now we’re going to go to work. And the vision Joseph sees is remarkable. We don’t know or have all of it. We have a hint based on what Oliver wrote, but we just don’t know everything Joseph saw, but it was big, where he saw, there comes Elijah, and as all of these things are being explained, he sees it. And then in fulfillment, again, just the beginning, here comes in 1829 the restoration of the priesthood , the Aaronic Priesthood first. And this is the authority necessary for ordinances and for governance in God’s Church. He has an order, and this priesthood is part of it.

I think it’s remarkable how patient God is, at least by our standards. He doesn’t wear a wristwatch. Think of how long it takes things to process and unfold. And now we’re all the way forward into 1829, nine years, almost a decade, after Joseph has the amazing experience in the grove. Now we’re finally to the point where we have the lesser priesthood being restored by John the Baptist, and he’s one of many heavenly messengers who were sent to Joseph. And in that case, Oliver, and we could spend a long time talking about John the Baptist and what we can learn from him, but it was the beginning of authority.

Keith A. Erekson: I also think it’s significant that the restoration of the priesthood also begins within the text of the book. And you think, “Oh, this is something so important that God would send a billboard or some flashy way to do it.” No, He waits, as they’re translating, and they come to a passage that’s emphasizing “You need authority.” And it’s their own thought process that says, “Wow, you need authority to do this. Oh, how would that work? Well, let’s go ask about it.” And even, you know, God’s patience to just let them do the work, get to the point where they’re ready and curious, and then God is standing by, ready with the next instruction. But He’s patient for us to get there to the point of being ready.

Elder Kyle S. McKay: I think John’s introduction of himself — and a phrase that he uses twice, at least twice, in that encounter, in that experience — is instructive. And it goes to help us understand that we’re all people and the disciples in the New Testament didn’t know everything. So, John shows up. Remember what Jesus said about him, that he was more than a prophet, that among those born of women, there’s none greater . Now, he’s a resurrected, glorified being visiting two mistake-prone novices. And he descends to them, and I’d be inclined to be a little frightened at that. But he introduces himself : “I am [your] fellow-servant.”

I don’t know whether he says his name first or says that first. But he says early on, “I am your fellow-servant. You’ve got a job, I’ve got a job. We’re both servants in this work.” And then of all the things John needed to say as he restored the Aaronic Priesthood, I think the salutation or addressing them as fellow servants in that ordinance wasn’t necessary. But he said it: “Upon you my fellow servants, in the name of Messiah” ( Joseph Smith—History 1:69 ). And that’s an impressive thing about John and his understanding of his place in this. We are all servants of Jesus Christ, who is in the center. We’re fellow servants.

Sarah Jane Weaver: And following priesthood keys, then we get sealing power. Let’s talk about that.

Elder Kyle S. McKay: I’ll say a word about that. Now we’re into Kirtland. Remember, I said that the sealing power is promised in Palmyra, restored in Kirtland and then turned, those keys are turned, in Nauvoo. It’s a week or so after the dedication of the Kirtland Temple, and then is the fulfillment of what Moroni promised Joseph. And I wonder and have wondered whether in Joseph’s mind, he reflects back on this Sept. 21-22, 1823, experience, throughout the entire process of the Restoration.

Because when Elijah comes and restores those keys — and remember, Moses is coming to restore the keys of the gathering of Israel, and that was a huge topic during Moroni’s visit — now we’ve got this fulfillment. So I wonder if in Joseph’s mind, there was some recollection. And Elijah restores the power to bind on earth and in heaven, and to loose on earth and in heaven, and that’s another clue or keys to how Christ works. He’ll loose us from the bands of sin or the bands of sorrow, and having loosed us from everything that would get in the way of our joy, or getting between us and Jesus, then He can bind us to Him. So with that power, we are loosed eternally from the bad stuff and bound to Christ forever and ever.

Keith A. Erekson: I think sometimes today, we often kind of shrink the meaning of the word

“sealing.” And we most often use this in connection with a temple ordinance that unites a husband and wife and a family. But in the instructions Joseph receives, it is that, ordinances, but it’s also everything that is done in the Restoration is valid on earth, and it’s valid in heaven. And so, it’s your baptism and your forgiveness. It’s the preaching. It’s promises that you receive and you act on. All of this work is sealed and bound into heaven if we are worthy for that promise.

Sarah Jane Weaver: And in this time, we’re also seeing the Saints start to gather. They’re gathering in Kirtland and then of course, along the way, ultimately in Nauvoo to the Salt Lake Valley. What is the significance of gathering?

Keith A. Erekson: Yeah, gathering is another message that comes to Joseph in this first night of visitations from Moroni, and we get in the Pearl of Great Price, Joseph saying that “Moroni shared several other scriptures with me,” but Oliver Cowdery wonders what those are. And when he records the things Joseph told him about the experience, Oliver shares scriptures from Psalms, from Deuteronomy, from Isaiah, throughout the Old Testament. And a thread running through these is about the gathering of all of God’s people, the gathering of the house of Israel, the gathering of the righteous.

And so, that seed is at least planted in Joseph’s mind in 1823. And then, yes, over time, line upon line, we see it have a physical manifestation that people should gather to a place in Kirtland. We also then see gathering connected with temples and ordinances, and so — but that important message of gathering together in the strength of our covenants and the strength — also, that thread traces all the way back to this first message from Moroni.

Elder Kyle S. McKay: God has always sought to gather His covenant people. One of the things that Oliver wrote about that event that Keith just alluded to, there was an extensive discussion and teaching about the gathering on that night, Sept. 21: “And thus” — this is Oliver — “And thus shall Israel come: not a dark corner of the earth shall remain unexplored, nor an island of the seas be left without being visited; for as the Lord has removed them into all corners of the earth, he will cause his mercy to be as abundantly manifested in their gathering as his wrath in their dispersion, until they are [all] gathered according to the covenant.”

There’s a verse or two in the Book of Mormon — and of course, it is also in the New Testament — where Jesus’ voice from heaven is talking to the survivors of this terrible destruction. And among other things, He says, “How oft would I” — well, first of all, He says, “How oft have I gathered you as a hen gathereth her chickens under her wings, [to nourish] you” ( 3 Nephi 10:4 ). And then He says, “And ... how oft would I have gathered you as a hen gathereth her chickens under her wings, ... and ye would not” ( 3 Nephi 10:5 ).

Jesus over the years, throughout the centuries, has wanted to gather His people. That word “would” is past tense of “will,” meaning a person’s desire, what he wants. So a fair reading of that verse in 3 Nephi 11 is, “How oft have I wanted to gather you, and you didn’t want to be gathered.” I think that message is applicable and in the forefront and even a little haunting now. Consider how oft Christ wants to gather us now, weekly, to nourish us, to protect us, to give us power through that sacred ordinance of the sacrament, administered — meant to be administered — at a gathering.

And so, “How oft have I wanted to gather you, and you didn’t want to be gathered.” Well, He’s putting forth His hand one more time, one last time, to gather His people, His covenant people. And candidly, that is the greatest part, I believe, of the ongoing Restoration. I’m now in 2 Nephi 30. In Verses 5 and 8 , he talks about, “Yeah, we’re going to have a Restoration of the gospel, but it’s all for the purpose of restoring my people. I’m going to restore my covenant people. Anybody who’s willing to make a covenant with me, I’m going to restore them.” To restore something means to put it back into its place. In the law, we use a different word: redeem. “I have come to redeem or restore my people, put them back where they were, where they belong.” And that gathering began with — or at least the sign of the beginning of the gathering was the Book of Mormon.

Sarah Jane Weaver: Well, and I want to talk a little bit about something that you mentioned earlier. And that’s the timeline of these events, because I think we like things to happen fast. Certainly, we don’t like to wait months or even years from instruction to actually receiving an outcome. Talk about the timeline of these early days of the Restoration, and it really did take longer than we would like to think.

Keith A. Erekson: Yeah, I think it’s — in some ways, it’s long. In some ways it’s short. I think it all depends on how you look at it in the big sweep of things. But yes, often, when we’re kind of sitting there waiting for something to happen, years can seem like a long time, or decades can seem like a long time. In our ancient scripture, you know, the house of Israel spends 40 years in the wilderness being prepared, getting ready. And so, God seems to have a different sense of urgency than we do.

We often try to align ourselves with cultural clocks from our own culture, like, “Well, by the time I’m this age, I’m supposed to be this far in my career or in my life.” And God, most of the time, doesn’t care about our cultural clocks. And He cares about us being ready and being to the point where He can offer kind of the next instruction that moves us to the next step in our progress.

Elder Kyle S. McKay: I love what Keith said a little earlier about some of this Restoration unfolding in response to a question that just arose naturally; the restoration of the priesthood, for example. And God waits on us. We’re commanded to “wait upon the Lord” ( Isaiah 40:31 ) with patience, in that we’re following His example. He waits upon us with patience and sometimes is willing to grant our request and would have granted it much earlier had we only sought after it.

In the case of the Restoration, that happened a lot. In the Garden of Gethsemane, Jesus prayed this famous prayer: “Thy will be done” ( Matthew 26:42 ). That’s what He said to the Father. In a very real way, He says that to each one of us throughout our lives: “Look, here’s my will for you. I want to gather you. But thy will be done. If you don’t want to be gathered, then you’re not going to be gathered.” So, He waits on us to fulfill His purposes. And when we’re ready — and He, of course, is actively involved in our preparations — then He works. But He’s OK to work things within our timing.

I consider — and I’m a little bit sheepish about how long the Lord has had to wait for me for different things. But He’s going to get it done. And it’s going to be sooner or later. And again, as Keith said, it’s not going to be done by our cultural clocks; it will be done in His timing, and His timing is often just subject to ours. And what a wonderful statement that is, for Him to work according to our timing. But He’s done it, and He did it in the Restoration.

Sarah Jane Weaver: So, on Sept. 21, 1823, we have the beginning of the Restoration, President Nelson has taught us that the Restoration continues even to this day. What is significant for members to know about that teaching?

Elder Kyle S. McKay: That God has never fallen mute; His children have fallen deaf. And so, we are in an age where we have a Prophet and a people who have opened their ears and are willing to listen, and so the Restoration is ongoing, including the Restoration of His people. But if you haven’t seen ongoing Restoration since President Nelson has been Prophet, you’ve been fast asleep.

Keith A. Erekson: I’m really grateful that we use this term “ongoing Restoration” more now. And it’s not a new concept; it’s been built into our doctrine. But I think in our practice, we often look at the history, and we talk about it as being done. “It happened, the Church was restored, it’s over.” But at the same time, we’ve been teaching regularly that God works “line upon line, precept upon precept” ( 2 Nephi 28:30 ). Children memorize the idea that God “will yet reveal many great and important things pertaining to the Kingdom of God” ( Articles of Faith 1:9 ). And so, I’m just thrilled that we’ve kind of reopened the idea that the Restoration is ongoing and there is so much more to come.

Sarah Jane Weaver: When I think about Joseph Smith, we often hear about how hard things were for him. When you think of the faith that he exhibited and His willingness to go forward, why do you think it had to be so hard? All of us, I think, want it to be just a little easier for him.

Elder Kyle S. McKay: Yeah, I agree. Maybe I’ll respond to that. I ask that question about my life. But it’s true of Joseph’s as well, beginning in the grove. We sometimes want to use 2 Nephi, Chapter 2 , as “there [must be] opposition in all things,” or resistance. And certainly that was the case in Joseph’s life. But remember, the opposition is in context of opposites. So there could be choices. And Joseph had a choice all the way along: to give in to the opposition, or to “press forward with a steadfastness in Christ” ( 2 Nephi 31:20 ).

And so, I think the opposition that Joseph faced is a lesson for all of us — and we can all relate — that we push through against adversity, but we also choose, because there are opposites. And he could have, at any time, chosen not to go forward. Think about it: All he had to do was say, “Nah, not really,” and his life is now returned to normal, nobody paying attention, he slips into anonymity. But he didn’t. He chose to press forward, to stay true to the testimony. “I knew it, and I knew that God knew it, and [he didn’t dare] deny it” ( Joseph Smith—History 1:25 ).

And he died with that testimony on his lips and in his heart, not withstanding the opposition, not withstanding the moments when he said, “O God, where art thou?” ( Doctrine and Covenants 121:1 ). And speaking of wristwatches and cultural clocks, “How long?” “Yea, O Lord, how long [is this going to go on]?” ( Doctrine and Covenants 121:3 ). He pressed through all of that and was a marvelous example to all of us.

Sarah Jane Weaver: Now, Joseph and Hyrum both sealed their testimonies of the Book of Mormon with their lives. Let’s talk about how this story ends for Joseph and Hyrum that night at Carthage Jail.

Elder Kyle S. McKay: So, they seal their testimony not only of the Book of Mormon, but of Jesus Christ. That’s what their testimony was. And they sealed that testimony with their blood. The Book of Mormon, of course, is “Another Testament of Jesus Christ.” But Joseph and Hyrum sealed their testimony of Jesus Christ with their blood. And I don’t fully understand the significance or the necessity, in some cases, of a person being called upon to seal their testimony with their blood — certainly Christ did, and Joseph and Hyrum did, and Stephen did . But Joseph and Hyrum did seal their testimony with their blood. And talk about the sealing power; they bound up the law and sealed up the testimony. And they did it by their actions as well as with their words. And their dying action was to die for the word. And He is the word .

Keith A. Erekson: And in some ways, it’s also not the end of their ministry. I think one sentiment that was common among early Latter-day Saints or at the time of the martyrdom was a relief that Joseph’s enemies can’t get him anymore. He’s now in a place where they can’t touch him. And he now has the ability to continue to care for the work and be a part of the work, maybe in ways that we don’t always understand. But he continues to be the Prophet of the Restoration. He continues to be responsible for the ongoing Restoration. And I think there have been times in Church history, subsequent moments, where people have felt that Joseph was close or he was guiding their thoughts or their actions. And so, he continues to be a living part of an ongoing Restoration.

Elder Kyle S. McKay: Let me follow up on that, because Joseph himself said these words to his friend, Benjamin Johnson, not long before his death: He said , “Benjamin, [if I should die], I would not be far away from you, and if on the other side of the veil ... would still be working with you, and with a power greatly increased to roll on this kingdom.” There’s no question that Joseph remains involved in this work in rolling on the kingdom of God with a power greatly increased, still working with us.

Sarah Jane Weaver: As part of the Church News podcast, we always ask our guests the same question. It’s: “What do you know now?” What do you know now from studying the time period that the Restoration was in its infancy? And Keith, will you start?

Keith A. Erekson: Yeah, I think one of the things that I know now after spending time in the records of Joseph Smith and his experience, one of the things that has come away to me, is how sweet this was for a family experience. We often talk about it as a revelation to Joseph, which it was, but it happens in his home. And his first instruction is to tell his father, and then the next night, he now is authorized to share with his family, and they become important witnesses and defenders. And so, for me, one of the takeaways in studying this event more closely is how much of a family moment it was, and something that brought their family focus and unity and a witness that God was about to do great things with Joseph.

Elder Kyle S. McKay: So, I’m not sure I can identify what I know new. But I can identify what I know anew and with greater certainty. God is our Father and is over all. Jesus is the Christ. Joseph was and is the Prophet of the Restoration of the gospel in these latter days. God — and this again goes back to 2 Nephi 27 — “I am able to do mine own work.” The Restoration is proof of that. My life is proof of that, when I think of how He’s used me as an instrument. He can take anyone who is willing, and use them for a great and glorious purpose. That’s what has just been confirmed to me over and over and over again through the Restoration.

Sarah Jane Weaver: You have been listening to the Church News podcast. I’m your host, Church News executive editor Sarah Jane Weaver. I hope you have learned something today about The Church of Jesus Christ of Latter-day Saints by peering with me through the Church News window. Please remember to subscribe, rate and review this podcast so it can be accessible to more people. And if you enjoyed the messages we shared today, please make sure you share the podcast with others. Thanks to our guests; my producer, KellieAnn Halvorsen; and others who make this podcast possible. Join us every week for a new episode. Find us on your favorite podcasting channels or with other news and updates on the Church on TheChurchNews.com .

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Moroni's visit/nephi or moroni.

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Some Church sources give the identity of the angel that visited Joseph Smith in 1823 as "Nephi" instead of "Moroni"

Jump to subtopic:, question: did joseph smith originally identify the angel that visited him as "nephi" instead of "moroni", question: which sources mention nephi as the angelic visitor who told joseph smith about the gold plates, question: are there sources which identify the angel that visited joseph as "moroni" that date prior to the "nephi" error, question: did the prophet nephi visit joseph at some point in time, d. todd christofferson: "the june 1839 manuscript history of the church says it was nephi who appeared to joseph smith in 1823 rather than moroni", improvement era (1970): "this wording in the present pearl of great price is modified from the first printing, in which the messenger was identified as 'nephi'".

In the original publication of the history in the Times and Seasons at Nauvoo, this name appears as "Nephi," and the Millennial Star perpetuated the error in its republication of the History. That it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. History of The Church of Jesus Christ of Latter-day Saints 1:11–12, footnote 2.

The text in question

The text in question reads as follows:

Orson Pratt would later observe:

The identity of the angel that appeared to Joseph Smith in his room in 1823 was published as "Moroni" for many years prior to the erroneous identification of the angel as "Nephi"

The Church teaches that Moroni was the heavenly messenger which appeared to Joseph Smith and directed him to the gold plates. Yet, some Church sources give the identity of this messenger as Nephi. Some claim that this shows that Joseph was 'making it up as he went along.' One critic even claims that if the angel spoke about the plates being "engraven by Moroni," then he couldn't have been Moroni himself.

The identity of the angel that appeared to Joseph Smith in his room in 1823 and over the next four years was known and published as "Moroni" for many years prior to the publication of the first identification of the angel as "Nephi" in the Times and Seasons in 1842. Even an anti-Mormon publication, Mormonism Unvailed , identified the angel's name as "Moroni" in 1834—a full eight years earlier. All identifications of the angel as "Nephi" subsequent to the 1842 Times and Seasons article were using the T&S article as a source. These facts have not been hidden; they are readily acknowledged in the History of the Church :

In the original publication of the history in the Times and Seasons at Nauvoo, this name appears as "Nephi," and the Millennial Star perpetuated the error in its republication of the History. That it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. [3]

Joseph F. Smith and Orson Pratt understood the problem more than a century ago, when they wrote in 1877 to John Taylor:

"The contradictions in regard to the name of the angelic messenger who appeared to Joseph Smith occurred probably through the mistakes of clerks in making or copying documents and we think should be corrected. . . . From careful research we are fully convinced that Moroni is the correct name. This also was the decision of the former historian, George A. Smith." [4]

The timeline of events related to the "Nephi/Moroni" error

The following time-line illustrates various sources that refer to the angel, and whether the name "Moroni" or "Nephi" was given to them.

As can be readily seen, the "Nephi" sources all derive from a single manuscript and subsequent copies. On the other hand, a variety of earlier sources (including one hostile source) use the name "Moroni," and these are from a variety of sources.

Details about each source are available below the graphic. Readers aware of other source(s) are encouraged to contact FairMormon so they can be included here.

This is not an example of Joseph Smith changing his story over time, but an example of a detail being improperly recorded by someone other than the Prophet, and then reprinted uncritically. Clear contemporary evidence from Joseph and his enemies—who would have seized upon any inconsistency had they known about it—shows that "Moroni" was the name of the heavenly messenger BEFORE the 1838 and 1839 histories were recorded.

There is actually only one source that claims the heavenly messenger was Nephi, which was an error

Critics cite a variety of sources that repeat the 'Nephi' identification. The key point to understand is that there is really only one source that claims the heavenly messenger was Nephi; the other sources which mention Nephi are merely citing this one source, thus perpetuating the error. The problematic document is the June 1839 Manuscript History of the Church Book A-1 (which was a copy of an April 1838 document—James Mulholland copied George W. Robinson's earlier text. The 1838 document is no longer extant).

Subsequent documents copied the error from the original source

• Later drafts of the Manuscript History of the Church reproduced the error (see discussion below).
• The 1839 document was then published in the 1842 Times and Seasons as follows:
• In England, the Church's periodical called the Millennial Star reprinted the same article in August 1842, perpetuating the error:
• This idea was repeated again, in the same volume of the Millennial Star, in an editorial written on 1 August 1842 either by Parley P. Pratt or Thomas Ward:
• The Pearl of Great Price, published in England in 1851 (but not yet canonized), identified its source for the story as " Times & Seasons , vol. iii, p. 726, &c." On page 41 it is said,
• The Times and Seasons account was also inserted into the autobiography of the Prophet's mother (Lucy Mack Smith) by an editor in 1853. The Prophet's mother, therefore, did not make this statement (as some claim). The source is identified on page 81 as follows—" Times and Seasons , vol. iii., p. 729. Supp. to Mil. Star , vol. xiv., p. 4." It reads:

However, on the bottom of page 79 of this autobiography (where the above quotation occurs) there is a note about the name "Nephi" and it says, "Moroni, see Doc & Cov . sec. L., par. 2; Elders' Journal , vol. i., pp. 28 and 129; History of Joseph Smith under year 1838; Deseret News , no. 10, vol. iii. O.P." The initials at the end probably stand for Orson Pratt—who had the autobiography published in 1853.

A single error had a ripple effect through several published accounts of the vision

Thus, a single error in the Manuscript History had a ripple effect through several published accounts of the vision. These accounts are not independent 'proof' that Joseph was changing the story; they all depend upon a single initial error (which may have been caused by the 1838 or 1839 scribes). Most of these occurred in England. Click here to see a list of the later perpetuation of the same errors which refer to the works above. Later references to Moroni can be seen here .

History of the error in the Manuscript History

The Joseph Smith Papers project now allows us to examine the various drafts of the history. (In the transcriptions below, we have added bold type to help the reader pick out small differences between each version. It is clear, however, that the writer is simply copying from the previous manuscript(s)—these are not independently-dictated versions.

First Version [circa June 1839]

There is a footnote made in a later hand calling attention to the error of Moroni (see graphics at right). This is a late addition, and not from Joseph Smith's era.

Draft #2 [circa June 1839]

The Joseph Smith Papers footnote reports:

Draft #3 [circa 1841]

The historical introduction notes that this and the following draft were prepared by Howard Corray:

Thus, Joseph Smith may have read this text to Coray, and so some have suggested that Joseph should have corrected the error. However, given how nearly identical all versions of the history are in this section, and how closely they follow the previous drafts, it seems that Joseph did little, if any, editing on this aspect of the history. We do not not know if Joseph dictated this section to Coray, or if Coray simply copied it from the previous draft(s).

"Fair copy" draft [circa 1841]

(It is interesting that this copy restores some changes from draft #1 that were removed in drafts #2 and #3.)

There are multiple independent sources which mention Moroni that pre-date the 1838/1839 error

In contrast to the single source error mentioned above, there are multiple independent sources (originating with Joseph Smith and both friendly and hostile individuals) which demonstrate that the identification of the angel as "Moroni" was well-known and pre-dated the 1838/39 error.

• D&C 27:5 - 1830–1835
• Mormonism Unvailed - 1834, reprinted as History of Mormonism in 1840 [an anti-Mormon book]
• Messenger and Advocate - 1835
• Elders' Journal - July 1838
• Joseph Smith public discourse - prior to 8 August 1839
• Gospel Reflector - March 1841
• Times and Seasons - April 1841
• Times and Seasons - March 1843
• Millennial Star —July 1843
• Pamphlet - 1844
• D&C 128 (labeled 104 in 1844 edition) - 1844

Several of Joseph's associates believed that Joseph had visits from both Moroni and Nephi during the process of the Restoration

George Q. Cannon in 1869,

If you will read the history of the Church from the beginning, you will find that Joseph was visited by various angelic beings, but not one of them professed to give him the keys until John the Baptist came to him. Moroni , who held the keys of the record of the stick of Ephraim, visited Joseph; he had doubtless, also, visits from Nephi and it may be from Alma and others.” [21]

John Taylor notes in 1877,

Who was it that administered to Joseph Smith? Moroni and Nephi , men who had lived upon this continent. [22]

President Taylor repeats this assertion in 1879,

Afterwards the angel Moroni came to him and revealed to him the Book of Mormon, with the history of which you are generally familiar, and also with the statements that I am now making pertaining to these things. And then came Nephi , one of the ancient prophets, that had lived upon this continent, who had an interest in the welfare of the people that he had lived amongst in those days. [23]

Elder D. Todd Christofferson:

Recording mistakes, for example, have sometimes been seized on as evidence of misrepresentations or bumbling by the Prophet. For example, the Book of Commandments initially referred to Joseph Smith as “an elder” and Oliver Cowdery the same, rather than “First Elder” and “Second Elder” as found in the text of Doctrine and Covenants Section 20. The 1833 Book of Commandments suggested that the Church was organized in Manchester rather than Fayette, New York. The June 1839 Manuscript History of the Church says it was Nephi who appeared to Joseph Smith in 1823 rather than Moroni. Now, however, with original manuscripts contained in the Book of Commandments and Revelations, published as part of the Joseph Smith Papers Project, and other early sources we can “peel back the onion” a little further. And we find that the supposed problems are nothing more sinister than clerical errors sometimes repeated by others. [24]

Richard Lloyd Anderson, Improvement Era (September 1970):

"He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni." This wording in the present Pearl of Great Price is modified from the first printing, in which the messenger was identified as "Nephi," a fact that has generated its share of superficial comment. A textual critic or a court of law reserves the right to use common sense in the face of obvious documentary errors. The "Nephi" reading contradicts all that the Prophet published on the subject during his lifetime. In 1835 Joseph Smith identified the messenger in official scripture: "Moroni, whom I have sent unto you to reveal the Book of Mormon…. ([D&C 50.2 (1835 edition), D&C 27:5 (present edition)]. That year Oliver Cowdery also named this individual in the Messenger and Advocate: "the angel Moroni, whose words I have been rehearsing…. Communicated the knowledge of the record of the Nephites…." [ Messenger and Advocate , 1:112 (April 1835).] Without exhausting the evidence, nothing could be clearer than Joseph Smith's statement printed in the same year that the History began to be dictated: "Moroni, the person who deposited the plates, from whence the Book of Mormon was translated, in a hill in Manchester, Ontario County, New York, being dead, and raised again therefrom, appeared unto me, and told me where they were; and gave me directions how to obtain them" [ Elder's Journal 1:42–43 (July 1838), cit. Joseph Smith, History of the Church 3:28]. [25]

• ↑ JS, History, 1838–1856, vol. A-1, created 11 June 1839–24 Aug. 1843; handwriting of James Mulholland, Robert B. Thompson, William W. Phelps, and Willard Richards; 553 pages, plus 16 pages of addenda; CHL, p. 5 ; also reproduced in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:62.
• ↑ Orson Pratt to John Christensen, 11 March 1876, Orson Pratt Letterbook, Church Archives, Salt Lake City, Utah; cited in Dean C. Jessee (editor), The Papers of Joseph Smith: Autobiographical and Historical Writings (Vol. 1 of 2) (Salt Lake City, Utah: Deseret Book Company, 1989), 277n1. ISBN 0875791999 and Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:62n28.
• ↑ 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), 1:11–12, footnote 2. Volume 1 link
• ↑ Letter, Orson Pratt and Joseph F. Smith to John Taylor, 18 December 1877; cited in Dean C. Jessee, ed., The Papers of Joseph Smith: Autobiographical and Historical Writings (Salt Lake City: Deseret Book, 1989), 1:277, nt. 1.
• ↑ Anon., "History of Joseph Smith (continued),"  Times and Seasons  3 no. 12 (15 April 1842), 753. off-site GospeLink [italics added]
• ↑ Anon., "History of Joseph Smith From the 'Times and Seasons',"  Millennial Star  3 no. 4 (August 1842), 53. [italics added]
• ↑ Anon., ""The Millennial Star. August 1, 1842,"  Millennial Star  3 no. 4 (August 1842), 71. [italics added]
• ↑ Franklin D. Richards (publisher), The Pearl of Great Price, 1st edition (Liverpool: R. James, South Castle Street, 1851), 40–41. [italics added]
• ↑ Lucy [Mack] Smith, Biographical Sketches of Joseph Smith the Prophet, and his Progenitors for Many Generations, (London: Latter-Day Saints' Book Depot, 1853), 78–80. [italics added]
• ↑ JS, History, 1838–1856, vol. A-1, created 11 June 1839–24 Aug. 1843; handwriting of James Mulholland, Robert B. Thompson, William W. Phelps, and Willard Richards; 553 pages, plus 16 pages of addenda; CHL. See original here .
• ↑ JS, History, [ca. June 1839–ca. 1841]; handwriting of James Mulholland and Robert B. Thompson; sixty-one pages; in JS History, 1838–1856, vol. A-1, CHL. Includes redactions, use marks, and archival marking. See original here .
• ↑ JSP as above, footnote 18.
• ↑ JS, History, [ca. 1841], draft; handwriting of Howard Coray; 102 pages and one attached slip; CHL. See original here .
• ↑ JS, History, [ca. 1841], fair copy; handwriting of Howard Coray; 100 pages; CHL. See original here .
• ↑ Doctrine and Covenants 50:2 (1835 edition); received August 1830, written September 1830 (See History of the Church, 1:106, nt. 3).
• ↑ Eber Dudley Howe, Mormonism Unvailed (Painesville, Ohio: Telegraph Press, 1834), 277. (emphasis in original)
• ↑ Oliver Cowdery, (April 1835)  Latter Day Saints' Messenger and Advocate 1:112 .
• ↑ David W. Patten, Elder's Journal 1:3 (July 1838):42 (see also Millennial Star 1:126). (italics added)
• ↑ Joseph Smith, Jr., Elders’ Journal 1:3 (July 1838): 42–43.
• ↑ Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith : The Contemporary Accounts of the Nauvoo Discourses of Joseph Smith , 2nd Edition, (Salt Lake City: Deseret Book, 1996), 13, cited in Willard Richards' Pocket Companion, prior to 8 August 1839.
• ↑ George Q. Cannon, "THE RIGHT AND AUTHORITY OF THE PRESIDENT BRIGHAM YOUNG," (5 December 1869)  Journal of Discourses 13:47 .
• ↑ John Taylor, "OD'S PURPOSES UNCHANGEABLE—THE TWO POWERS—THE EVERLASTING PRIESTHOOD—ABRAHAM AND MELCHISEDECK—ORGANIZING STAKES OF ZION—TEMPLE BUILDING—THE LATTER-DAY SAINTS THE FRIENDS OF THE WORLD," (29 July 1877)  Journal of Discourses 19:82 .
• ↑ John Taylor, "HOW A KNOWLEDGE OF GOD IS OBTAINED—THE GOSPEL TO THE DEAD—VARIOUS DISPENSATIONS OF THE MOST HIGH TO MANKIND—POWER OF THE PRIESTHOOD—RESTORATION OF THE GOSPEL THROUGH JOSEPH SMITH—FAILINGS OF THE SAINTS—CORRUPTIONS OF THE WICKED," (7 December 1879)  Journal of Discourses 21:161 .
• ↑ Elder D. Todd Christofferson, "The Prophet Joseph Smith" (Footnote 14), Brigham Young University-Idaho Devotional (24 September 2013).
• ↑ Richard Lloyd Anderson, "Confirming Records of Moroni's Coming," The Improvement Era 73:9 (September 1970): 4-8.
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OUR MINISTER

Dr. Joseph Lozovyy was born into a Christian family in Elektrostal, Moscow Region, and was raised in a pastor’s home. From the age of fifteen, he began actively participating in the music ministry of the Baptist Church in Mytishchi, where his father served as a pastor, and also played in the orchestra of the Central Moscow Baptist Church. From 1989, he participated in various evangelistic events in different cities of Moscow Region and beyond. From 1989 to 1992, as a member of the choir and orchestra “LOGOS,” he participated in evangelistic and charitable concerts, repeatedly performing on the stages of the Moscow State Conservatory, the Bolshoi Theatre, and other concert halls in Russia and abroad. In 1992, his family moved to the United States. In 2007, after completing a full course of spiritual and academic preparation, Joseph moved to Dallas, Texas, to engage in church ministry. In 2008, he founded the Russian Bible Church to preach to the Russian-speaking population living in Dallas, Texas.

– Bachelor of Arts in Music (viola) from the Third Moscow Music School named after Scriabin, Russia (1987-1991)

– Master of Theology (Th.M); Dallas Theological Seminary, Texas (1999-2003);

– Doctor of Philosophy (Ph.D) Hebrew Bible (Books of Samuel): University of Edinburgh, Scotland, United Kingdom (2007).

– Doctoral research (2004-2005) Tübingen, Germany.

– Author of a theological work published in English: Saul, Doeg, Nabal and the “Son of Jesse: Readings in 1 Samuel 16-25, LHBOTS 497 [T&T Clark/Continuum: Bloomsbury Publishing]).

https://www.bloomsbury.com/us/saul-doeg-nabal-and-the-son-of-jesse-9780567027535/

Joseph and his wife Violetta and their son Nathanael live in the northern part of Dallas.

Saul, Doeg, Nabal, and the “Son of Jesse”: Readings in 1 Samuel 16-25: The Library of Hebrew Bible/Old Testament Studies Joseph Lozovyy T&T Clark (bloomsbury.com)

Joseph, his wife Violetta and their son Nathaniel live in North Dallas, Texas where he continues ministering to Russian-speaking Christians and his independent accademic research.

Published Work

1. bloomsbury:, 2. buy at christian book distributors:, 3. buy on amazon:.

40 Facts About Elektrostal

Written by Lanette Mayes

Modified & Updated: 02 Mar 2024

Reviewed by Jessica Corbett

Elektrostal is a vibrant city located in the Moscow Oblast region of Russia. With a rich history, stunning architecture, and a thriving community, Elektrostal is a city that has much to offer. Whether you are a history buff, nature enthusiast, or simply curious about different cultures, Elektrostal is sure to captivate you.

This article will provide you with 40 fascinating facts about Elektrostal, giving you a better understanding of why this city is worth exploring. From its origins as an industrial hub to its modern-day charm, we will delve into the various aspects that make Elektrostal a unique and must-visit destination.

So, join us as we uncover the hidden treasures of Elektrostal and discover what makes this city a true gem in the heart of Russia.

Key Takeaways:

• Elektrostal, known as the “Motor City of Russia,” is a vibrant and growing city with a rich industrial history, offering diverse cultural experiences and a strong commitment to environmental sustainability.
• With its convenient location near Moscow, Elektrostal provides a picturesque landscape, vibrant nightlife, and a range of recreational activities, making it an ideal destination for residents and visitors alike.

Known as the “Motor City of Russia.”

Elektrostal, a city located in the Moscow Oblast region of Russia, earned the nickname “Motor City” due to its significant involvement in the automotive industry.

Home to the Elektrostal Metallurgical Plant.

Elektrostal is renowned for its metallurgical plant, which has been producing high-quality steel and alloys since its establishment in 1916.

Boasts a rich industrial heritage.

Elektrostal has a long history of industrial development, contributing to the growth and progress of the region.

Founded in 1916.

The city of Elektrostal was founded in 1916 as a result of the construction of the Elektrostal Metallurgical Plant.

Located approximately 50 kilometers east of Moscow.

Elektrostal is situated in close proximity to the Russian capital, making it easily accessible for both residents and visitors.

Known for its vibrant cultural scene.

Elektrostal is home to several cultural institutions, including museums, theaters, and art galleries that showcase the city’s rich artistic heritage.

A popular destination for nature lovers.

Surrounded by picturesque landscapes and forests, Elektrostal offers ample opportunities for outdoor activities such as hiking, camping, and birdwatching.

Hosts the annual Elektrostal City Day celebrations.

Every year, Elektrostal organizes festive events and activities to celebrate its founding, bringing together residents and visitors in a spirit of unity and joy.

Has a population of approximately 160,000 people.

Elektrostal is home to a diverse and vibrant community of around 160,000 residents, contributing to its dynamic atmosphere.

Boasts excellent education facilities.

The city is known for its well-established educational institutions, providing quality education to students of all ages.

A center for scientific research and innovation.

Elektrostal serves as an important hub for scientific research, particularly in the fields of metallurgy, materials science, and engineering.

Surrounded by picturesque lakes.

The city is blessed with numerous beautiful lakes, offering scenic views and recreational opportunities for locals and visitors alike.

Well-connected transportation system.

Elektrostal benefits from an efficient transportation network, including highways, railways, and public transportation options, ensuring convenient travel within and beyond the city.

Famous for its traditional Russian cuisine.

Food enthusiasts can indulge in authentic Russian dishes at numerous restaurants and cafes scattered throughout Elektrostal.

Home to notable architectural landmarks.

Elektrostal boasts impressive architecture, including the Church of the Transfiguration of the Lord and the Elektrostal Palace of Culture.

Offers a wide range of recreational facilities.

Residents and visitors can enjoy various recreational activities, such as sports complexes, swimming pools, and fitness centers, enhancing the overall quality of life.

Provides a high standard of healthcare.

Elektrostal is equipped with modern medical facilities, ensuring residents have access to quality healthcare services.

Home to the Elektrostal History Museum.

The Elektrostal History Museum showcases the city’s fascinating past through exhibitions and displays.

A hub for sports enthusiasts.

Elektrostal is passionate about sports, with numerous stadiums, arenas, and sports clubs offering opportunities for athletes and spectators.

Celebrates diverse cultural festivals.

Throughout the year, Elektrostal hosts a variety of cultural festivals, celebrating different ethnicities, traditions, and art forms.

Electric power played a significant role in its early development.

Elektrostal owes its name and initial growth to the establishment of electric power stations and the utilization of electricity in the industrial sector.

Boasts a thriving economy.

The city’s strong industrial base, coupled with its strategic location near Moscow, has contributed to Elektrostal’s prosperous economic status.

Houses the Elektrostal Drama Theater.

The Elektrostal Drama Theater is a cultural centerpiece, attracting theater enthusiasts from far and wide.

Popular destination for winter sports.

Elektrostal’s proximity to ski resorts and winter sport facilities makes it a favorite destination for skiing, snowboarding, and other winter activities.

Promotes environmental sustainability.

Elektrostal prioritizes environmental protection and sustainability, implementing initiatives to reduce pollution and preserve natural resources.

Home to renowned educational institutions.

Elektrostal is known for its prestigious schools and universities, offering a wide range of academic programs to students.

Committed to cultural preservation.

The city values its cultural heritage and takes active steps to preserve and promote traditional customs, crafts, and arts.

Hosts an annual International Film Festival.

The Elektrostal International Film Festival attracts filmmakers and cinema enthusiasts from around the world, showcasing a diverse range of films.

Encourages entrepreneurship and innovation.

Elektrostal supports aspiring entrepreneurs and fosters a culture of innovation, providing opportunities for startups and business development.

Offers a range of housing options.

Elektrostal provides diverse housing options, including apartments, houses, and residential complexes, catering to different lifestyles and budgets.

Home to notable sports teams.

Elektrostal is proud of its sports legacy, with several successful sports teams competing at regional and national levels.

Boasts a vibrant nightlife scene.

Residents and visitors can enjoy a lively nightlife in Elektrostal, with numerous bars, clubs, and entertainment venues.

Promotes cultural exchange and international relations.

Elektrostal actively engages in international partnerships, cultural exchanges, and diplomatic collaborations to foster global connections.

Surrounded by beautiful nature reserves.

Nearby nature reserves, such as the Barybino Forest and Luchinskoye Lake, offer opportunities for nature enthusiasts to explore and appreciate the region’s biodiversity.

Commemorates historical events.

The city pays tribute to significant historical events through memorials, monuments, and exhibitions, ensuring the preservation of collective memory.

Promotes sports and youth development.

Elektrostal invests in sports infrastructure and programs to encourage youth participation, health, and physical fitness.

Hosts annual cultural and artistic festivals.

Throughout the year, Elektrostal celebrates its cultural diversity through festivals dedicated to music, dance, art, and theater.

Provides a picturesque landscape for photography enthusiasts.

The city’s scenic beauty, architectural landmarks, and natural surroundings make it a paradise for photographers.

Connects to Moscow via a direct train line.

The convenient train connection between Elektrostal and Moscow makes commuting between the two cities effortless.

A city with a bright future.

Elektrostal continues to grow and develop, aiming to become a model city in terms of infrastructure, sustainability, and quality of life for its residents.

In conclusion, Elektrostal is a fascinating city with a rich history and a vibrant present. From its origins as a center of steel production to its modern-day status as a hub for education and industry, Elektrostal has plenty to offer both residents and visitors. With its beautiful parks, cultural attractions, and proximity to Moscow, there is no shortage of things to see and do in this dynamic city. Whether you’re interested in exploring its historical landmarks, enjoying outdoor activities, or immersing yourself in the local culture, Elektrostal has something for everyone. So, next time you find yourself in the Moscow region, don’t miss the opportunity to discover the hidden gems of Elektrostal.

Q: What is the population of Elektrostal?

A: As of the latest data, the population of Elektrostal is approximately XXXX.

Q: How far is Elektrostal from Moscow?

A: Elektrostal is located approximately XX kilometers away from Moscow.

Q: Are there any famous landmarks in Elektrostal?

A: Yes, Elektrostal is home to several notable landmarks, including XXXX and XXXX.

Q: What industries are prominent in Elektrostal?

A: Elektrostal is known for its steel production industry and is also a center for engineering and manufacturing.

Q: Are there any universities or educational institutions in Elektrostal?

A: Yes, Elektrostal is home to XXXX University and several other educational institutions.

Q: What are some popular outdoor activities in Elektrostal?

A: Elektrostal offers several outdoor activities, such as hiking, cycling, and picnicking in its beautiful parks.

Q: Is Elektrostal well-connected in terms of transportation?

A: Yes, Elektrostal has good transportation links, including trains and buses, making it easily accessible from nearby cities.

Q: Are there any annual events or festivals in Elektrostal?

A: Yes, Elektrostal hosts various events and festivals throughout the year, including XXXX and XXXX.

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