The Book of Mormon: 19th-Century Fanfiction or Divine Bestseller?
Editor’s Note:
Before delving into discussions of Joseph Smith’s First Vision or the process of writing the Book of Mormon, it is essential to understand the context of his storytelling abilities. Joseph’s capacity for narrative creativity, shaped by his upbringing and environment, offers critical insight into the origins of his theological and literary works. This exploration provides a necessary foundation for evaluating his later claims and achievements, setting the stage for deeper discussions about the First Vision and the creation of the Book of Mormon.
Joseph Smith: Storytelling and the Creation of the Book of Mormon
Introduction
Joseph Smith mesmerizing frontier citizens with amazing and strange stories
Joseph Smith, the founder of the Church of Jesus Christ of Latter-day Saints (LDS), published the Book of Mormon in 1830—a text hailed by believers as divinely inspired scripture and scrutinized by critics as a product of 19th-century storytelling. Smith’s limited formal education, combined with his charisma, narrative skills, and exposure to the cultural ideas of his time, raises the question: Could he have created such a work independently? Let’s explore the evidence.
The Cultural and Intellectual Context
“Was Joseph Smith crafting divine scripture—or riding the wave of 19th-century pop theology?”
The Book of Mormon is deeply rooted in the cultural and intellectual milieu of the early 19th century, reflecting prevailing ideas and debates about Native American origins, religious revivalism, and Protestant critiques of Catholicism. These influences help contextualize the text’s content and themes, demonstrating how Joseph Smith’s environment may have shaped its creation.
One of the most significant intellectual currents of the time was the theory that Native Americans descended from ancient Israelites. This idea was popularized in works like Ethan Smith’s View of the Hebrews (1823), which proposed that Native Americans were remnants of the Ten Lost Tribes of Israel. The Book of Mormon presents a similar narrative, describing the migration of Lehi’s family from Jerusalem to the Americas and their eventual division into the Nephites and Lamanites. By framing Native Americans as part of a broader biblical lineage, the Book of Mormon not only addressed contemporary theological questions but also tied American history to sacred narratives, appealing to a sense of divine purpose for the new nation.
“By tying Native Americans to biblical lineage, the Book of Mormon gave sacred roots to America’s founding myths.”
The Book of Mormon also reflects the religious fervor of the Second Great Awakening, a period marked by widespread revivalism and calls for personal and communal repentance. The text’s frequent emphasis on themes of apostasy, repentance, and divine judgment mirrors the fiery sermons of revivalist preachers who warned of spiritual decline and urged sinners to return to God.
“Apostasy, repentance, and fiery warnings? Sounds like revivalist preacher material—19th-century edition.”
Additionally, the text’s criticism of a “great and abominable church” reflects the anti-Catholic sentiment prevalent in 19th-century Protestant America. The Book of Mormon describes this church as corrupt, power-hungry, and responsible for the suppression of true scripture. While not explicitly named as the Roman Catholic Church, early LDS interpretations often associated it with this institution, echoing widespread Protestant biases of the time.
Joseph Smith as a Storyteller
“Joseph Smith’s treasure-hunting tales were supernatural rehearsals for a scriptural debut.”
Joseph Smith’s upbringing and personal experiences equipped him with the skills necessary to craft compelling narratives. Growing up in the "Burned-over District" of New York, a hotbed of religious revivalism and folklore, Smith was surrounded by storytelling traditions. He developed a talent for weaving elaborate tales about buried treasures, ancient civilizations, and supernatural encounters—skills honed during his treasure-hunting expeditions.
Joseph Smith creating a story of warring tribes battling each other in the Book of Mormon
Emma Smith, his wife, described his ability to dictate long and complex narratives without hesitation or reference to notes. She observed that he resumed dictation seamlessly, even after interruptions. These storytelling abilities, developed through oral tradition and the immersive culture of his time, translated into the sprawling narrative structure of the Book of Mormon. The variety of its voices, timelines, and theological themes reflect the creative flexibility of an author adept at crafting believable, multi-layered stories.
Linguistic Insights into the Book of Mormon
Stylometry and Authorship
“Stylometry: Science says ‘many voices’; critics say ‘one creative mind.’”
Stylometric analysis—the statistical study of linguistic patterns—has been extensively applied to the Book of Mormon to investigate authorship, with results that continue to intrigue both scholars and critics. Stylometry examines elements like word frequency, syntax, and distinctive phraseology, offering a quantitative approach to identifying distinct voices or authors within a text.
Early studies by Larsen, Rencher, and Layton (1980) found significant stylistic differences across different sections of the Book of Mormon, which believers argue align with the LDS claim of multiple ancient authors. For instance, Nephi’s writings, characterized by introspective, faith-filled reflections, differ markedly from Mormon’s narrative, which is pragmatic and historically oriented. Nephi frequently uses phrases like “I, Nephi” (1 Nephi 1:1) to emphasize personal involvement and spiritual insight. By contrast, Mormon’s tone is that of a historian cataloging the societal decline of the Nephites, often referring to battles, timelines, and the actions of leaders.
Further stylistic distinctions are evident in Alma’s sermons, which are doctrinally dense and metaphorical. For example, Alma 32 presents faith as a seed, inviting readers to nurture it through effort and trust in God. The didactic style of Alma differs not only from Nephi’s confessional tone but also from Mormon’s factual recounting, leading believers to see evidence of multiple ancient voices.
Critics, however, argue that these stylistic differences reflect Joseph Smith’s ability to create distinct narrative voices rather than the work of multiple ancient authors. They point to Smith’s deep familiarity with the King James Bible, which likely influenced his ability to mimic scriptural styles. Additionally, computational approaches such as those used by Jockers, Witten, and Criddle (2017) have identified parallels between the Book of Mormon and the writings of contemporaries like Sidney Rigdon, who may have contributed to the text’s theological and rhetorical depth.
Seamless Dictation
“Dictating scripture at lightning speed? Divine inspiration—or a storyteller in his element?”
The process of dictating the Book of Mormon remains one of the most debated aspects of its creation. Eyewitness accounts describe Joseph Smith sitting with a seer stone placed in a hat, dictating the text to a scribe without notes or corrections. Emma Smith, his wife, noted that he could resume dictation without hesitation, even after interruptions, and produced chapters as though they were fully formed in his mind.
Believers see this as evidence of divine inspiration, but critics propose alternative explanations. Joseph Smith’s ability to dictate fluently may have stemmed from his experience as an oral storyteller. His treasure-hunting expeditions often involved elaborate narratives of buried riches and guardian spirits, preparing him to craft complex stories spontaneously. Additionally, Smith’s close familiarity with the King James Bible provided him with a linguistic template. Phrases like “thus we see” (used repeatedly in Alma’s writings) echo the didactic tone of biblical teachings, while the repetition of “and it came to pass” creates a rhythm that facilitates narrative flow.
Critics further argue that Smith’s use of scribes like Oliver Cowdery and Martin Harris offered practical advantages. Breaks during dictation allowed for mental preparation of upcoming segments, enabling Smith to maintain coherence in the story.
Conclusion
“The Book of Mormon may be divine or human, but above all, it is a masterpiece of storytelling.”
Joseph Smith’s creation of the Book of Mormon demonstrates the extraordinary power of human creativity and adaptability. By blending biblical motifs, cultural narratives, and theological arguments, he crafted a text that appeals to both emotional and intellectual sensibilities. Critics argue that his environment—steeped in revivalist rhetoric, treasure-hunting folklore, and King James Bible language—provided all the raw materials necessary for its production.
Smith’s improvisational skills, honed through years of oral storytelling, are evident in the seamless flow of the text. His ability to adapt existing ideas and elevate them into a cohesive narrative, replete with distinct voices and complex themes, underscores his talent as a storyteller. The Book of Mormon stands as a testament to the intersection of cultural context and creative genius.
What do you think? Imaginative scam or the beginnings of a Prophet? Let us know in the comments.
References
Bushman, R. L. (2005). Joseph Smith: Rough Stone Rolling. New York: Knopf.
Jockers, M. L., Witten, D. M., & Criddle, C. S. (2017). "Reassessing authorship of the Book of Mormon using delta and nearest shrunken centroid classification." Literary and Linguistic Computing, 23(4), 465–491.
Larsen, W. A., Rencher, A. C., & Layton, C. D. (1980). "Who wrote the Book of Mormon? An analysis of wordprints." BYU Studies Quarterly, 20(3), 225–251.
Smith, E. (1823). View of the Hebrews. Poultney, VT: Smith and Shute.