B. H. Roberts's Testimony

Brigham Henry Roberts was a Latter-day Saint general authority, historian, and defender of the faith. He wrote dozens of books and articles examining the history, scripture, and theology of The Church of Jesus Christ of Latter-day Saints. In January 1922, he presented private research to Church leaders he had undertaken at the behest of an inquirer that outlined difficulties or problems with the Book of Mormon's historicity. These studies remained unpublished until long after Roberts's death, and some have wondered whether they prove Roberts lost his faith in the Book of Mormon. This Q&A examines the history surrounding Roberts's Book of Mormon studies of 1922 and his personal beliefs during the last decade of his life.

A photograph portrait of Brigham Henry (B. H.) Roberts sitting to study some books sometime in the late 1800s. — Portrait of Brigham Henry Roberts (late 1800s).

Timeline of B. H. Roberts's Book of Mormon Studies and Testimony

The Origins of B. H. Roberts's Book of Mormon Studies (1921–1922)

Summer 1921

James F. Couch,[BIO] a non-Latter-day Saint, writes to his Latter-day Saint friend William E. Riter[BIO] with questions about the historicity of the Book of Mormon.[1]

August 22, 1921

Riter forwards Couch's letter to apostle James E. Talmage.[BIO][2]

Early November 1921

James E. Talmage forwards Couch's questions to B. H. Roberts.[BIO][3]

November 11, 1921

George W. Middleton,[BIO] a Latter-day Saint surgeon, offers answers to Couch's questions.[4]

December 3, 1921

Ralph V. Chamberlin,[BIO] a Latter-day Saint scientist, addresses Couch's questions.[5]

December 20, 1921

William E. Riter writes to B. H. Roberts asking if he could address Couch's questions.[6]

December 28, 1921

Roberts writes to Riter informing him that he is undertaking a study of Couch's questions.[7]

December 29, 1921

Roberts writes to the First Presidency and Quorum of the Twelve informing them of Couch's questions and provides a manuscript copy of his study of the problems.[8] He states that he found the questions difficult to answer, and urges the need for further study.[9]

January 4–5, 1922

Members of the First Presidency and Quorum of the Twelve meet with Roberts to discuss his studies.[10] An apostolic committee is appointed by President Heber J. Grant[BIO] to assist Roberts in addressing the issues raised in Couch's questions about the Book of Mormon.[11]

January 9, 1922

In a letter to President Grant, Roberts voices his disappointment with the outcome of the meeting but states he will continue working on Book of Mormon difficulties and hoping that it will be "vindicated."[12]

February 2, 1922

Committee members James E. Talmage, Anthony W. Ivins,[BIO] and John A. Widtsoe[BIO] meet with Roberts to continue discussions related to his studies on the Book of Mormon.[13]

February 6, 1922

Roberts replies to Riter with answers to Couch's questions.[14]

February 27, 1922

Riter responds to Roberts thanking him for his answers to Couch's questions.[15]

April 28, 1922

James E. Talmage meets a small group in the home of James H. Moyle[BIO] to continue discussions about Book of Mormon difficulties.[16]

ca. December 1921-May 1922

B. H. Roberts writes a manuscript titled "A Book of Mormon Study" which explored the argument that Joseph Smith was influenced by Ethan Smith's book View of the Hebrews.[17][18]

B. H. Roberts as President of the Eastern States Mission (1922–1927)

May 29, 1922

Roberts begins his service as president of the Eastern States Mission.[19]

October 1922

Roberts quotes the Book of Mormon in general conference as containing fulfilled ancient prophecies.[20]

1923

Roberts writes missionary tracts The Lord Hath Spoken and Why "Mormonism" which teach the historicity and inspiration of the Book of Mormon.[21]

March 15, 1923

Roberts writes to President Heber J. Grant and members of the Quorum of the Twelve Apostles affirming his faith in the Book of Mormon as "unshaken" and explains the intention behind his "Book of Mormon Study" manuscript.[22]

April 1923

Roberts cites the Book of Mormon in general conference to defend the divinity of Christ.[23]

September 1923

Roberts participates in the centennial celebration of Moroni revealing the Book of Mormon plates to Joseph Smith at the Hill Cumorah in Palmyra, New York.[24]

October 1923

Roberts cites the Book of Mormon in general conference, affirming its truth and inspiration.[25]

1924

Roberts gives a radio address calling the Book of Mormon an "American volume of scripture" of an "Israelitish origin" and a new witness for God.[26]

January 1924

Roberts publishes an article about the Book of Mormon's witness of Christ in the Improvement Era.[27]

February 1924

Roberts publishes an article in the Improvement Era describing the destruction of Book of Mormon peoples and its prophetic teachings about America.[28]

April 1924

Roberts cites the Book of Mormon in general conference to defend the divinity of Christ.[29]

June 7, 1925

Roberts gives a speech at a church conference in which he calls the Book of Mormon an "ancient record."[30]

October 1925

Roberts cites the Book of Mormon in general conference on the pre-mortal existence of Jesus Christ.[31]

October 1926

Roberts calls the Book of Mormon an inspired "translation" in general conference.[32]

1927

Roberts publishes a new edition of his book Outlines of Ecclesiastical History, which contains a section on the demise of the Nephites in the Book of Mormon and the coming forth of the record in the tradition narrative given by Joseph Smith.[33]

February 1927

Roberts publishes a third edition of his series New Witnesses for God, which argues for the authenticity, historicity, and inspiration of the Book of Mormon.[34]

February 1927

Roberts writes a treatise in the pages of the Redeemed Hebrew magazine on the Book of Mormon as a witness for Christ.[35]

April 1927

Roberts calls the Book of Mormon a "translation" in general conference and cites it to defend the divinity of Christ.[36]

April 1927

Roberts is released as president of the Eastern States Mission.[37]

The Final Years of B. H. Roberts (1927–1933)

Circa October 1927

B. H. Roberts prepares a manuscript titled "A Parallel" in which he summarizes the points made in his earlier work "A Book of Mormon Study."[38]

October 24, 1927

Roberts writes to apostle Richard R. Lyman[BIO] with a copy of "A Parallel" and explains the intent behind the manuscript is to outline a possible argument critics could raise against the Book of Mormon.[39]

December 18, 1927

Roberts gives a speech in the tabernacle in which he affirms the historicity and inspiration of the Book of Mormon.[40]

Circa 1927–1928

In his unpublished magnum opus titled The Truth, The Way, The Life, Roberts repeatedly affirms historicity of the Book of Mormon.[41]

1928

Roberts publishes a new edition of "Mormonism": Its Origin and History, in which he affirms the inspiration of the Book of Mormon.[42]

March 3, 1928

Roberts publishes an article in the Deseret News on the destruction of the "ancient Nephite people" at the Hill Cumorah.[43]

April 1928

Roberts speaks of the importance of the Book of Mormon in general conference.[44]

May 1928

Roberts speaks of the Book of Mormon as a "revelation" in an article in the Improvement Era.[45]

June 1928

Roberts praises the teachings of the Book of Mormon as a "master stroke of philosophy" in the pages of the Deseret News.[46]

September 9, 1928

Roberts gives a speech in the tabernacle in which he affirms his belief in the Book of Mormon's depiction of Jesus coming to the inhabitants of ancient America.[47]

October 1928

In general conference, Roberts sermonizes on the coming forth of the Book of Mormon.[48]

February 5, 1929

Roberts publishes an article on the divine origin of the Book of Mormon.[49]

April 1929

Roberts speaks in general conference and states that there "is evidence of inspiration in [the Doctrine & Covenants] equal to that of the Book of Mormon."[50]

1930

Roberts publishes A Comprehensive History of the Church of Jesus Christ of Latter-day Saints in which he presents and defends Joseph Smith's account of the coming forth of the Book of Mormon.[51]

April 1930

Roberts speaks of the Book of Mormon's authenticity and inspiration in general conference on the centennial anniversary of the organization of the Church.[52]

August 1930

Roberts begins writing a column in the Deseret News titled "New Dispensation Thoughts," in which, at various times, he affirms the inspiration and truth of the Book of Mormon and its teachings.[53]

December 20, 1930

Roberts writes on fulfilled prophecies in the Book of Mormon related to the birth of Christ.[54]

1931

Roberts republishes a second edition of The Seventy's Course in Theology and first editions of The Falling of Away and Rasha—The Jew, which utilize the Book of Mormon to support various themes in the books.[55]

January 11, 1931

Roberts speaks to a stake in Alpine, Utah, in which he retells his experience meeting David Whitmer.[56]

January 23–24, 1931

Roberts bears his testimony in a stake meeting in Palmyra, New York.[57]

November 1931

Roberts answers more questions about the Book of Mormon in private correspondences.[58]

January 24, 1932

Roberts affirms his belief in the inspiration of the Book of Mormon and Joseph Smith in a speech given in the tabernacle.[59]

April 4, 1931

In an Easter message, Roberts speaks of the Book of Mormon as a witness for the resurrection of Christ.[60]

January 24, 1932

Roberts retells his experience meeting David Whitmer at a stake conference in Utah, and reaffirms his testimony.[61]

March 14–15, 1932

Roberts writes private letters explaining that his studies on Book of Mormon "difficulties" done in the 1920s were "awful" and never meant to be published.[62]

April 23–24, 1932

Roberts speaks at a stake conference in San Francisco where he reaffirms his testimony of Joseph Smith and the Book of Mormon.[63]

December 1932

Roberts bears testimony of Joseph Smith in an article published in the Improvement Era—says he believes Joseph was a prophet "without reservation."[64]

1932–1933

Roberts gives a series of lectures where he affirms his faith in the Restoration and the Book of Mormon.[65]

March 19, 1933

Roberts cites Book of Mormon prophecies in a stake conference in Utah.[66]

April 1933

Roberts cites prophecies in the Book of Mormon in the last general conference he speaks in before his death.[67]

June 18, 1933

Roberts delivers a speech in the tabernacle in which he affirms the inspiration of Joseph Smith and the antiquity of the scriptures he produced.[68]

August 7, 1933

Wesley P. Lloyd[BIO] meets with B. H. Roberts. According to Lloyd, Roberts felt the Book of Mormon "need[ed] more bolstering" and that the Doctrine and Covenants was the strongest evidence for the divinity of Joseph Smith.[69]

September 1, 1933

According to a former missionary of his, Roberts denies that Ethan Smith had anything to do with the authorship of the Book of Mormon.[70]

September 27, 1933

Roberts dies of complications related to diabetes.[71]

B. H. Roberts's Book of Mormon Studies After His Death (1933–1986)

Circa late 1920s to 1930s

Copies of Roberts's manuscript "A Parallel" begin privately circulating.[72]

July 22, 1939

B. H. Roberts son, Ben E. Roberts,[BIO] writes a letter to Ariel L. Crowley[BIO] denying rumors that his father had lost his testimony.[73]

October 10, 1946

Ben E. Roberts addresses a small meeting of people and discusses his father's unpublished Book of Mormon studies.[74]

January 1956

Roberts's manuscript "A Parallel" is published for the first time.[75]

1961

Joseph Fielding Smith[BIO] acknowledges the existence of Roberts's unpublished Book of Mormon studies but says the manuscripts are with the Roberts family, not in Church archives.[76]

1967–1973

H. Grant Ivins,[BIO] son of Anthony W. Ivins, corresponds with descendants of B. H. Roberts in an attempt to have Robert's Book of Mormon studies manuscripts published.[77]

1979

Jerald[BIO] and Sandra Tanner[BIO] publish a photographic facsimile reprint of Robert's "A Book of Mormon Study" manuscript.[78]

1980

The Tanners publish a photographic facsimile reprints of Roberts's "Book of Mormon Difficulties" and "A Parallel" manuscripts.[79]

1985

The University of Illinois Press publishes an academic edition of Roberts's manuscripts.[80]

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Did B. H. Roberts lose his testimony later in life?

No, probably not. Up until his death, B. H. Roberts consistently affirmed his belief in the restored gospel, the Church, and the Book of Mormon.[81]

Why do some people think that he may have lost his testimony?

In the early 1920s, Roberts drafted two different reports about problems with the Book of Mormon.[82][83] These reports engaged Book of Mormon truth claims critically and candidly and were written for internal use within the leadership of the Church.[84][85] If taken out of context,[86] they could appear to be the work of a doubter or someone who lost his testimony.[87]

A journal entry from Wesley P. Lloyd[BIO] also indicates that towards the end of his life Roberts may have felt the Book of Mormon was difficult to defend and the Doctrine and Covenants was stronger evidence for the restored gospel.[88] Some have interpreted this as evidence that Roberts may have lost his testimony of the Book of Mormon,[89] while others have rejected this interpretation of the data.[90]

So what was the context in which he wrote these manuscripts?

Roberts was a passionate defender of the faith.[91] Apostle James E. Talmage asked him to respond to a list of questions about the Book of Mormon from a man named James Couch from Washington, D.C.[92] This assignment led Roberts into a deep investigation into possible weaknesses with the historicity of the Book of Mormon.[93] He presented his work to the First Presidency and the Twelve on January 4–5, 1922.[94]

What did the Prophet and Quorum of the Twelve think about B. H. Roberts's research?

After meeting with Roberts, President Heber J. Grant appointed an apostolic committee to further investigate the issues raised by Roberts, confident that answers would eventually be found.[95][96] Despite the action taken by President Grant, Roberts recorded that he was disappointed with the level of discussion in the meetings.[97][98]

Heber J. Grant's Account of the Meetings with B. H. Roberts to Discuss Book of Mormon Difficulties

Heber J. Grant, Journal, January 4–5, 1922

[Wednesday, January 4, 1922] . . . At 10:30 the First Presidency and Apostles and members of the First Council of Seventy met in the office of the Presidency and we listened to a long paper asking questions regarding the Book of Mormon, which paper was read by Bro. B. H. Roberts. . . . At 4:30 the First Presidency, Apostles and First Council of Seventy met again and listened to another long paper by Bro. Roberts. The meeting lasted until six p.m. . . .

[Thursday, January 5, 1922] . . . From 5 until 7:30 met in the Presidency's office with the First Presidency, Apostles and First Council of Seventy and we still further discussed the Book of Mormon problems that had been presented yesterday and this morning by Bro. Roberts. I appointed Bros. A. W. Ivins, James E. Talmage and John A. Widtsoe as a committee to assist Bro. Roberts in formulating answers to the questions that had been propounded to him by Bro. Riter in response to requests for information by <a> gentleman in the east who claims to be anxious to learn regarding the languages of the people described in the Book of Mormon and regarding the domestic animals reported to have been discovered in this country, and other items. I am impressed that the gentleman propounding these questions is not a seeker after truth but is a man who is anxious to discredit the Book of Mormon. Each and every one of the brethren in their talks today testified of their perfect and absolute faith in the divinity of the book of Mormon and the truthfulness of the record, and the brethren expressed themselves that they felt sure that in the providences of the Lord evidences could be adduced sufficient to sustain the Book of Mormon from archaeological and other investigations for every honest seeker after truth. I testified to the inspiration and testimony that came to me as a boy of about fifteen of the divinity of the Book of Mormon when I read it carefully and prayerfully at that time. Our meetings have been intensely interesting to me, and I feel that they have been profitable. Yesterday and today I believe will be counted as memorable days by all of the brethren who had the privilege of being present at our meetings. . . .[99]

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What reasons are there to believe that he didn’t lose his testimony after doing all this research on the Book of Mormon?

There are three primary reasons. First, Roberts wrote private letters that explained how he was basically playing devil’s advocate and he actually believed in the Book of Mormon despite these problems.[100][101] Second, until his death in 1933, Roberts repeatedly stated that he believed in the historicity of the Book of Mormon,[102] the divine mission of Joseph Smith,[103] and in the Church.[104] The third reason is that B. H. Roberts's son, Ben E. Roberts, stated that his father "found nothing in his study which reflected upon the integrity of Joseph Smith's account of the Book of Mormon."[105]

Quotes by B. H. Roberts on the Book of Mormon (1922–1931)

Date	Quote
October 1922	"The Lord made certain promises in ancient times concerning the land of Zion—North and South America. We are told in the book of Ether that when the floods receded from this land, it became a choice land unto the Lord, a land which he would dedicate to freedom, and hence, to free institutions, and unto a righteous people. That is the information we get from our Book of Mormon. And later on, in the history of this book, we get further information as to the decrees of God concerning this land."[106]
March 1923	"I am taking the position that our faith is not only unshaken but unshakeable in the Book of Mormon, and therefore we can look without fear upon all that can be said against it."[107]
April 1923	"I thank God that he thus anticipated the need of the religious world concerning a true knowledge of God; that he brought forth, as from the dust, the testimony of sleeping nations to the great central truth of the Christian religion, the important fact that Jesus Christ is indeed God, manifest in the flesh."[108]
January 1924	"Knowledge of the Christ in the Book of Mormon is both prophetic and historical. To appreciate the full value of its testimony prophetically, the fact of the pre-existence of the Christ — that is, his existence as a personal spirit before his birth into mortal life — should be set forth and emphasized. . . . The birth of Christ to the Nephites — the ancient people of America — was manifested in a most singular and beautiful manner. . . . Thus the risen Christ visited the Western world, made known himself unto them; made known to them God's plan for man's salvation; taught them the fulness of the gospel; organized his Church among them; and gave them the same moral and spiritual laws that he had given to the people of the Eastern lands. . . . a new found "Fifth Gospel," to be joined to the four Gospels of the New Testament, that makes for the increase of the witnesses of God that Jesus is the Christ, the Eternal God, manifesting himself to all nations as the Savior of the world and the Savior of men individually that dwell therein, to the praise of his Majesty, and to the glory of his name forever and forever."[109]
June 1925	"That comes from our Book of Mormon, and is part of the preface of that ancient record, but it has always been published upon the title page of the translated work. That preface explains that this record has been brought forth and preserved, that it might lead to the convincing of 'the Jews and Gentiles that Jesus is the Christ, the Eternal God, manifesting himself unto all nations.' This is the primary purpose of this American volume of sacred scripture, the Book of Mormon, not to testify merely to the divinity of Christ. That is quite generally conceded, speaking now of Christendom. Being divine is one thing, but being Deity, the Eternal God, is something more than being divine."[110]
February 1927	"This Book of Mormon, then, this new volume of scripture, revealed of God, in the manner above detailed, is God’s New Witness to the world of the truth that Jesus is both Lord and Christ,—Jehovah incarnate, God manifested in the flesh."[111]
April 1928	"Since this is Easter day, let me call your attention to one other thing in the testimony of the scriptures of the western continents — the Book of Mormon — in relation to the resurrection of Christ. What a wonderful testimony that book contains for the thing that is celebrated this day throughout Christendom, namely, the resurrection from the dead of our Lord the Christ! . . . . What a message of the Deity to the world; a message and testimony of the Christ. . . . And the world would have lost this if it had not been for the Book of Mormon coming forth, and there is a hundred more such glorious things that have come to the world in that book to enlighten the children of men, all of which would have been lost had not this American volume of scripture been brought forth."[112]
February 1929	"Three years subsequent to this first revelation, this same young man [Joseph Smith] received the visitation of an angel, who said that he was one of the ancient prophets that lived among the ancient inhabitants of America. He had been resurrected from the dead, and was now sent to him to reveal the existence of a record of the ancient inhabitants of the American Continent; which contained not only an abridged history of those people and the source from whence they sprang, but also contained the fullness of the Gospel as taught to them by the inspired servants and prophets of God who lived among them, and by the glorified and risen Redeemer who had visited them, after leaving his disciples in Palestine. . . . The foregoing is the miraculous story upon what the world calls "Mormonism"—but what in reality is the restored Gospel of the Son of God—is based."[113]
1930	"With the coming forth of the Book of Mormon there are associated superhuman events. What men usually call miraculous events. The book's existence was revealed by Moroni, an ancient American Prophet, now raised from the dead, and co-operating with Joseph Smith to bring forth to the world this record of an ancient people. The integrity of this whole story unfolding in the text of these pages depends upon the reality of these things."[114]
April 1930	"The Record of Joseph in the hands of Ephraim, the Book of Mormon, has been revealed and translated by the power of God, and supplies the world with a new witness for the Christ, and the truth and the fulness of the Gospel."[115]
1931	"The Book of Mormon was revealed and brought forth; the American volume of scripture, which revealed the knowledge that the gospel of Jesus Christ was had among the ancient Americans; that the resurrected Christ visited them and established his truth and church."[116]
April 1931	"At the beginning of the New Dispensation—over a hundred years ago—the world’s great need was undoubtedly Faith, and hence the logical step to be taken in the development of that New Dispensation after God had raised up his first Witness, Joseph Smith, was to increase the evidence for the supreme religious truths; and hence the coming forth of the Book of Mormon, the record of God’s handdealings with the ancient inhabitants of America, chiefly a branch of the house of Israel, descendants of Joseph, son of Jacob."[117]
December 1932	"[I am] one who believes in [Joseph Smith], accepts him as a Prophet of the Most High God, inspired as no other man has been inspired to establish God's truth in the world; one who believes in him without reservation. . . . To me and for me, he is the Prophet of the Most High, enskied and sainted! So let him forever stand."[118]
June 1933	"[God] gave [Joseph Smith] power from on high to translate the Book of Mormon, and thence followed all which brought forth the New and Last Dispensation. After the Book of Mormon came the restoration of the Priesthood in the Aaronic and the Melchizedek—with the Apostleship, holding as it does the very keys of all the spiritual powers of the priesthood, the keys of this heavenly kingdom. Then the organization of the Church; the translation of ancient scripture—the Book of Moses and the Book of Abraham; the coming of the Christ, of Moses, Elijah and Elijah, with the keys of their respective dispensations—all this and numerous have forth the development of the truth, that the prophet revealed the truth for former dispensations. These formed the commandments which inspired the prophet!"[119]

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Did he ever specifically say he no longer believed in the Book of Mormon or the Church?

No. Roberts wrote many articles on the restored gospel and gave many speeches in the years following his Book of Mormon research, all in support of the faith.[120][121] There is no record of him ever indicating that his research on Book of Mormon difficulties was anything more than an intellectual exercise to help defend the faith.[122]

B. H. Roberts during the 1920s and the title page of the 1830 first edition of the Book of Mormon.

But is it possible that Roberts developed a more “nuanced” understanding of the Book of Mormon where he believed it was inspired, but it wasn’t literally a historical record?

Possibly, but probably not. Even after he wrote his studies on Book of Mormon problems, Roberts repeatedly referred to the book as being of ancient origin.[123]

Read More Difficult Questions

195 Primary Sources

Footnotes

BIOJames F. Couch
James Fitton Couch (1888-1951) was an American chemist and agriculturalist who worked for the U.S. Department of Agriculture. He was born in 1888 in Somerville, Massachusetts, to J. D. Couch and Ellen M. Cary. He attended Harvard, where in 1913 he obtained his bachelor's degree. In 1926 he obtained his PhD from American University. Couch held appointments as an instructor in chemistry at George Washington University and later as a professor of biology at National University. Over the course of his career he wrote over 90 scientific papers. He died in 1951.
BIOWilliam E. Riter
William Emerson Riter (April 26, 1901–June 3, 1953) was an American botanist and agriculturalist. He was born on April 26, 1901, in Logan, Utah. He attended Utah State Agricultural College where he graduated with a degree in botany in 1922. He married Marian Janett McNeil in 1929 in Logan. They were the parents of two children. Riter worked for the U.S. Department of Agriculture. He later moved in Denver, Colorado and died in 1953 in Portland, Oregon.
BIOJames E. Talmage
James E. Talmage (1862-1933) served as an apostle for the Church of Jesus Christ of Latter-day Saints. Born in England, Talmage, he received a primary education through Oxford University's Dioceasan Program. As a teenager, Talmage joined the Latter-day Saint faith and migrated from the United Kingdom to Utah Territory. He studied geology at Lehigh University and Johns Hopkins University. Talmage served as president of the University of Utah, a museum curator, and mining consultant. In 1911, he became an apostle in the Quorum of the Twelve Apostles. Talmage wrote Jesus the Christ, a biography of Jesus meant for general church readership. He contributed to Church discussions on evolution, arguing for a middle-way approach that protected the Church from taking an official position. Talmage died at the age of 70.
BIOB. H. Roberts
Brigham Henry Roberts (1857-1933) was born in Warrington, Lancashire, England, to Benjamin Roberts and Ann Everington. Roberts emigrated from England in 1866 and crossed the plains to Salt Lake City. He was baptized in 1867 and settled in Bountiful. Roberts served a mission to Iowa and Nebraska, then was transferred to Tennessee in 1880. He served as president of the Eastern States Mission from 1922 to 1927 and as one of the seven Presidents of the Seventy from 1888 until his death. Roberts was an early and prolific writer on Mormonism, best known for A Comprehensive History of the Church and Studies of the Book of Mormon.
BIOGeorge W. Middleton
George W. Middleton (December 10, 1866–December 8, 1938) was a Latter-day Saint surgeon and civic leader in Utah. He was born at Hamilton Fort, Utah, and received a doctorate in 1892. He was a Prohibitionist and led the outlaw of alcohol in Cedar City, Utah, in the early 1900s. Middleton practiced medicine in Cedar City and southern Utah. He died on December 8, 1938 in Salt Lake City from a heart condition.
BIORalph Vary Chamberlin
Ralph Vary Chamberlin (January 3, 1879–October 31, 1967) was an American biologist, ethnographer, and educator known for his contributions to the field of natural history, particularly in the study of arachnids and myriapods (centipedes and millipedes). Chamberlin pursued his higher education at the University of Utah and later at Harvard University, where he earned his Ph.D. He served as a professor of zoology at the University of Utah and also associated with other institutions, including Brigham Young University and the University of California. Chamberlain was a member of The Church of Jesus Christ of Latter-day Saints and served in the Church in a variety of roles. He was one of several professors who was involved in controversy in 1911 for teaching evolution at Brigham Young University.
BIOHeber J. Grant
Heber J. Grant (1856-1945) served as the seventh president of The Church of Jesus Christ of Latter-day Saints. He was born in Salt Lake City, Utah, to Jedediah Grant (a counselor in the First Presidency) and Rachel Ivins Grant (a long-term Relief Society President in Salt Lake City). Grant worked as a clerk for Zion's bank and started an insurance company and a Utah Sugar Company. He became an apostle in 1882 and established the Church's first mission in Japan. He became Church president in 1918 and served for 27 years.
BIOAnthony W. Ivins
Anthony Woodward Ivins (1852–1934) was born in Toms River, New Jersey. His family immigrated to Utah in 1853. In 1861, his family was called to go with the first settlers to St. George, Utah. Ivins was called on multiple missions, including to Arizona, New Mexico, and Mexico. He was a constable, rancher, prosecuting attorney, mayor, and city council member in St. George. Ivans was a mission president in Mexico City and also became the first stake president of the Juarez Stake, the first Latter-day Saint stake in Mexico. Ivins was called and ordained as an apostle of The Church of Jesus Christ of Latter-day Saints and was a member of the First Presidency from 1921 until his death.
BIOJohn A. Widtsoe
John Andreas Widtsoe (January 31, 1872–November 29, 1952) was an early Latter-day Saint leader. He was born on Frøya, a Norwegian island. He lost his father when he was six. His family was introduced to the Church a few years later. Widtsoe moved to Utah with his family in 1883 and was baptized in 1884. Widtsoe graduated from Harvard with a degree in chemistry in 1894 and married Leah Eudora Dunford in 1898. Widtsoe was called on a mission to get his Ph.D. at the University of Göttingen, Germany. He graduated in 1899. Widtsoe was president of Utah State Agricultural College from 1907–1916. He was then president of the University of Utah until 1921. Widtsoe was called as an apostle in 1921 and served until his death in 1952.
BIOJames H. Moyle
James Henry Moyle (September 17, 1858–February 20, 1946) was an American lawyer, politician, and leader in The Church of Jesus Christ of Latter-day Saints. He was born on September 17, 1858, in Salt Lake City, Utah Territory, the grandson of pioneer John Rowe Moyle, a master stonemason for the Salt Lake Temple. Moyle attended the University of Utah and later graduated from the University of Michigan Law School. He became a successful lawyer, practicing law in Salt Lake City, and became actively involved in politics as a member of the Democratic Party. He served in various political positions, including as a member of the Utah Territorial Legislature and as the U.S. Assistant Secretary of the Treasury under President Woodrow Wilson. Moyle was an active member of the Church and served in various positions, including as a member of the Church's General Board of Education. In 1928 Moyle succeeded B. H. Roberts as the president of the Eastern States Mission, where he oversaw missionary work in the eastern United States. His son, Henry D. Moyle, also became a prominent leader in the Church, serving as a member of the Quorum of the Twelve Apostles and as a counselor in the First Presidency. James H. Moyle died on February 20, 1946, in Salt Lake City, Utah.
BIORichard R. Lyman
Richard Roswell Lyman (November 23, 1870–December 31, 1963) was an apostle in the Church of Jesus Christ of Latter-day Saints from 1918 to 1943. He was born on November 23, 1870, in Fillmore, Utah Territory, the son of Francis M. Lyman, who also served as a member of the Quorum of the Twelve Apostles. He studied at Brigham Young Academy (now Brigham Young University) and the University of Michigan, where he earned a degree in civil engineering. Lyman was ordained as an apostle in the LDS Church on April 7, 1918. As an apostle, he was involved in various church leadership responsibilities and contributed to the church's educational and welfare programs. He was known for his intellectual and practical approach to solving problems within the church and its community. In 1943, Lyman was excommunicated for engaging in an extramarital relationship with Anna Jacobsen Hegsted. He was rebaptized into the Church in 1954, but he was not reinstated as an apostle. He died on December 31, 1963, in Salt Lake City, Utah.
BIOWesley Lloyd
Wesley P. Lloyd (1904-1977) was born in Ogden, Utah. He received a PhD from the University of Chicago in 1937 and served as a professor and administrator at Brigham Young University from 1939 to 1969.
BIOBen E. Roberts
Benjamin Everington Roberts (August 11, 1883–December 1, 1954) was born to historian B. H. Roberts and his wife Sarah Louisa Smith. He worked as an attorney and as a news editor for the Deseret News. He married Virginia Faithful McMaster in 1907 and had three children. In 1939, he wrote to fellow attorney Ariel Crowley correcting rumors about his father's research and writing relating to the truth of the Book of Mormon. He died in 1954 and was buried in the Salt Lake City Cemetery.
BIOAriel L. Crowley
Ariel L. Crowley (September 17, 1905–April 13, 2005) was a jurist and author. He was the third of nine children born to Clarence Edmund Crowley and Mary Elizabeth Olmstead. He studied law at the University of Utah and worked as an attorney, probate judge, district judge, and assistant attorney general for the state of Idaho. He served a mission in England in 1924 and married Daveda Lacy in 1927. He later returned to the United Kingdom to serve as a mission president. In 1939, he inquired of Ben E. Roberts concerning his father B. H. Roberts's research and writing about Joseph Smith and the truth of the Book of Mormon. He authored several commentaries on the history and doctrine of the Church, including Statements of Belief of the Church of Jesus Christ of Latter-day Saints, Metal Record Plates in Ancient Times, and The River Laman.
BIOJoseph Fielding Smith
Joseph Fielding Smith (1876-1972) was the tenth president of The Church of Jesus Christ of Latter-day Saints. He became an apostle in the Quorum of the Twelve in 1910 and served in this capacity until he became a member of the First Presidency in 1965. He was the Church Historian and Recorder from 1921 until 1970. He became president of the Church following the death of David O. McKay in 1970.
BIOH. Grant Ivins
Heber Grant Ivins (September 2, 1889–February 18, 1974) was the son of Latter-day Saint apostle Anthony W. Ivins. He served a mission for the Church of Jesus Christ of Latter-day Saints to Japan and worked at Brigham Young University. He died of cancer in 1974 in Salt Lake City.
BIOJerald Tanner
Jerald Dee Tanner (June 1, 1938–October 1, 2006) was an American writer known for his critical publications on The Church of Jesus Christ of Latter-day Saints. He, along with his wife Sandra, co-founded the Utah Lighthouse Ministry, which is dedicated to examining and challenging the teachings and historical claims of the Church. Tanner was raised in the Church but began to question its doctrines and history during his teenage years. In 1959 he married Sandra McGee, and together they published notable works critical of the Church including Mormonism: Shadow or Reality? and The Changing World of Mormonism. He died on October 1, 2006.
BIOSandra Tanner
Sandra McGee Tanner (born January 14, 1941) is an American writer known for her critical examination of The Church of Jesus Christ of Latter-day Saints. Along with her late husband, Jerald Tanner, she co-founded the Utah Lighthouse Ministry, an organization dedicated to researching and challenging the teachings and historical claims of the Church. She was born into a family with a strong Latter-day Saint background, with her great-great-grandfather being Brigham Young. She was raised in the Church but began questioning its teachings in her teenage years. In 1959, Sandra married Jerald Tanner, who shared her interest in investigating the history and doctrines of the Church. The couple collaborated extensively in their research and publications, becoming well-known and controversial figures. Sandra and Jerald have co-authored numerous books, pamphlets, and articles critically examining the Church, including notable works such as Mormonism: Shadow or Reality? and The Changing World of Mormonism.
BIOEthan Smith
Ethan Smith (1762–1849) was a New England clergyman who was born in Belchertown, Massachusetts. He became a Congregationalist clergyman and authored a variety of works, including View of the Hebrews, a book that critics have highlighted as a possible source of the Book of Mormon. There is no family relation between Ethan Smith and the Joseph Smith family.
[1]↩︎
Couch had questions about apparent anachronisms in the Book of Mormon such as silk and scimitars and also wondered how to account for divergent Indian languages and cultures if all Native Americans were supposedly descended from just a few families from ancient Israel.
- Questions from James F. Couch about BOM issues.
[2]↩︎
In a letter accompanying Couch's questions, Riter asked Talmage if he would be able to answer them.
- William E. Riter inquires of James E. Talmage about Book of Mormon questions.
[3]↩︎
In a letter to the First Presidency and Quorum of the Twelve dated December 29, 1921, Roberts indicated that Talmage sent him Couch's questions "early in the month of November [1921]."
- B. H. Roberts writes report highlighting seriousness of BOM questions/issues.
[4]↩︎
Middleton addressed the questions in a letter to apostle Richard R. Lyman, indicating that Talmage and/or Riter had forwarded Couch's concerns to several people.
- George W. Middleton comments on difficulty of BOM questions, answers them.
[5]↩︎
Like Middleton, Chamberlin addressed the questions in a letter to Richard R. Lyman, offering a point-by-point response to the concerns posed by Couch.
- Ralph Vary Chamberlain responds to the questions posed about the Book of Mormon.
[6]↩︎
In his letter to Roberts dated December 20, 1921, Riter asked Roberts if he would be able to address his friend's concerns. Riter also told Roberts that James E. Talmage had told him (Riter) that he had sent the questions already to Roberts. Roberts, apparently, was too busy to address them in the summer and fall of 1921.
- William E. Riter gives BOM questions to James E. Talmage, writes to B. H. Roberts.
[7]↩︎
Roberts informed Riter in his letter of December 28 that "I have been engaged upon an investigation of the problems involved during the past several weeks, but have not yet reached conclusions that serve as a basis upon which to formulate my answer."
- B. H. Roberts promises to answer William E. Riter's questions.
[8]↩︎
The manuscript is a 144-page typewritten work titled "Book of Mormon Difficulties."
- Opening pages of "Book of Mormon Difficulties" manuscript by B. H. Roberts.
[9]↩︎
In his cover letter Roberts wrote, "I found the difficulties more serious than I had thought for; and the more I investigated the more difficult I found the formulation of an answer to Mr. Couch's inquiries to be. I therefore concluded not to undertake an answer to his questions on my own account, but decided to make a study of all the problems he submitted."
Roberts hoped that he could work with church leaders so that "we might find such a solution of the problems presented in the accompanying correspondence," and so that they could "maintain the reasonableness for the faith of all in the Nephite scriptures, as well as the faith of those who with us accept it now, and are assured of its essential truth, as those who are investigating its truth and its message."
Roberts also indicated that he was "most thoroughly convinced of the necessity of all the brethren herein addressed becoming familiar with these Book of Mormon problems, and finding the answer for them, as it is a matter that will concern the faith of the Youth of the Church now as also in the future, as well as such casual inquirers as may come to us from the outside world."
- B. H. Roberts writes report highlighting seriousness of BOM questions/issues.
[10]↩︎
There are currently no available minutes for the meeting, but Heber J. Grant and other members of the Quorum of the Twelve left accounts of the meetings in their personal journals.
[11]↩︎
Grant recorded in his journal how one outcome of the meetings were that he "appointed Bros. A. W. Ivins, James E. Talmage and John A. Widtsoe as a committee to assist Bro. Roberts in formulating answers to the questions that had been propounded to him by Bro. Riter."
- Heber J. Grant records the meetings with B. H. Roberts discussing Book of Mormon problems.
[12]↩︎
In the letter that Roberts wrote President Grant he said:
There was so much said that was utterly irrelevant, and so little said, if anything at all, that was helpful in the matters at issue that I came away from the conference quite disappointed.
He also wrote that he felt "painfully conscious of the fact that our means of defense, should we be vigorously attacked along the lines of Mr. Couch's questions, are very inadequate."
Roberts added:
But not withstanding that I shall be most earnestly alert upon the subject of Book of Mormon difficulties, hoping for the development of new knowledge, and for new light to fall upon what has already been learned, to the vindication of what God has revealed in the Book of Mormon.
- B. H. Roberts articulates his disappointment on the meeting with Heber J. Grant over the BOM.
[13]↩︎
In his personal journal, Talmage wrote that on this day "I attended a committee meeting, comprising President Ivins, Elder John A. Widtsoe, and myself, in conference with Elder B. H. Roberts, and considered with approval his proposed letter of reply to certain Book of Mormon questions."
- JET reports on meeting with BHR, JAW, AI re: BOM.
[14]↩︎
In his letter to Riter, Roberts said that questions about things such as silk and scimitars presented "no great difficulty" or "no serious difficulty" to the historicity of the Book of Mormon.
However he acknowledge that Couch's question about Native American languages do "present a problem, but not one that may be unsolvable." Roberts suggested that a limited geography for Book of Mormon events might present a solution to the problem, writing:
There is also the possibility that other peoples may have inhabited parts of the great continents of America, contemporaneously with the peoples spoken of by the Book of Mormon, though candor compels me to say that nothing to that effect appears in the Book of Mormon. A number of our Book of Mormon students, however, are inclined to believe that Book of Mormon peoples were restricted to much narrower limits in their habitat on the American continents, than have generally been allowed; and that they were not in South America at all. If this be true, it might allow of other great stretches of the continents to be inhabited by other peoples, with other cultures and languages, which would still further tend to solve the difficulties of the Book of Mormon in regard to the existence of the great diversity of language stocks among the American races.
- B. H. Roberts comments on answering James F. Couch's questions.
[15]↩︎
Riter informed Roberts that he felt the questions were "were very well answered" and that he had forwarded Roberts's reply to Couch.
- William E. Riter replies to B. H. Roberts' letter addressing James F. Couch's questions; says his questions were answered.
[16]↩︎
Talmage did not specify if Roberts was present at this meeting.
Talmage recorded that "the purpose being to consider certain phases of study relating to the external evidences of the genuineness of the Book of Mormon." He said it was "an interesting discussion" and indicated there were plans to have additional meetings.
- JET meets with JHM over BOM difficulties.
[17]↩︎
An early 1922 dating of this manuscript is likely because of the following:
- The opening line of the manuscript says it was written "thirteen years . . . to be exact" after the publication of New Witnesses for God in 1909.
- In a letter to Richard R. Lyman dated October 24, 1927, Roberts said he had "drawn up a somewhat lengthy report for the First Presidency and the Council of the Twelve," referring to "A Book of Mormon Study," but "then came my call to the Eastern States and the matter was dropped." Roberts served in May of 1922.
- Heber J. Grant recorded in his journal that Roberts read two different manuscripts in their meetings on January 4–5, 1922, indicating most likely that Roberts had at least begun writing "A Book of Mormon Study" as well ass "Book of Mormon Difficulties" by that time.
- In a letter to Elizabeth Skolfield in 1932, Roberts indicated that the manuscript was written "from research work [Roberts] did before going to take charge of the Eastern States Mission," which occurred in late May 1922. Roberts informed Skolfield, as he did Lyman, that, "I had written it for presentation to the Twelve and the Presidency, not for publication, but I suspended the submission of it until I returned home." Roberts returned from his mission in April 1927.
[18]↩︎
According to later accounts, Roberts became first acquainted with View of the Hebrews when George Hansen read the book while in Washington D. C. Hansen contacted Guy C. Wilson at Brigham Young University, who arranged for BYU to obtain a copy. Roberts then acquired a copy—likely the copy obtained by Wilson for BYU.
[19]↩︎
In his autobiography written in 1933, Roberts indicated that he was allowed to select which mission he wished to preside over, and that he chose the Eastern States Mission for the following reasons:
This was the most populous mission in the United States and comprised at that time eleven states within its boundary, including the industrial section of the American Union and its population exceeding thirty-three millions of people—truly a noble field. Also it had the attraction of including within it the territory of the early activities of the church, the birthplace of the prophet (Vermont), the early scenes of the prophet's life, the first vision, and the coming forth of the Book of Mormon (the Hill Cumorah), the cradle of the church organization (Fayette, New York). Also the Harmony, Colesville, and Susquehanna valleys, where the priesthood was restored, both the Aaronic and the Melchizedek priesthood. These many adventures of the prophet naturally would endear this section of the country to my mind and heart.
- B. H. Roberts describes his time as president of the Eastern States Mission; mentions the centennial celebration of the coming forth of the Book of Mormon.
[20]↩︎
In his conference speech, Roberts spoke of the "bold prediction[s]" and prophecies in the Book of Mormon about a great "Gentile nation"—the United States—and remarked on their fulfillment.
- B. H. Roberts cites the BOM as containing ancient prophecies.
[21]↩︎
In The Lord Hath Spoken, Roberts affirmed the historical reality of Jesus appearing to the ancient Nephites in the Americas:
The all-important matter connected with the Book of Mormon is the fact that it gives an account of the visit of the resurrected Christ to the people of the western world. It also gives an account of the Christ teaching the gospel to men of the western world, and founding a Church among them, which ministered the gospel to the salvation of many through several generations."
And in Why "Mormonism", Roberts outlined the traditional narrative of the coming forth of the Book of Mormon as recounted by Joseph Smith. This narrative he said "must always be of first importance with reference to its origin and character."
Roberts also recommended readers consult his book series New Witnesses for God to discover evidence for the book's truthfulness.
- B. H. Roberts writes missionary tract on the historicity and inspiration of the Book of Mormon.
- B. H. Roberts writes missionary tract on the Book of Mormon; assumes historicity and inspiration throughout.
[22]↩︎
In his letter, Roberts wrote,
Let me say once for all, so as to avoid what might otherwise call for repeated explanation, that what is herein set forth does not represent any conclusions of mine. This report herewith submitted is what it purports to be, namely a "study of Book of Mormon origins", for the information of those who ought to know everything about it pro et con, as well that which has been produced against it, and that which may be produced against it. I am taking the position that our faith is not only unshaken but unshakeable in the Book of Mormon, and therefore we can look without fear upon all that can be said against it.
Roberts informed church leaders that the material he had collected for his study "represents what may be used by some opponent in criticism of the Book of Mormon," but added that he did "not set [his] conclusions" on the material, "for they are undrawn."
- B. H. Roberts writes report on his confidence in solving BOM difficulties; affirms his "unshaken" belief in the BOM.
[23]↩︎
In his talk he said that he encountered much skepticism and controversy over the divinity of Christ in the mission field, and he bore testimony that God had brought forth the Book of Mormon to be a testimony of Jesus Christ:
I thank God that he thus anticipated the need of the religious world concerning a true knowledge of God; that he brought forth, as from the dust, the testimony of sleeping nations to the great central truth of the Christian religion, the important fact that Jesus Christ is indeed God, manifest in the flesh; and has, in our day, more than doubled divine testimony, that Jesus, the Christ, is both the Redeemer of the world and, under the direction of the Father, the Creator of it and the sustaining power of it.
- B. H. Roberts cites the BOM as scripture to defend the deity of Christ.
[24]↩︎
In his autobiography written ten years after the event, Roberts described his direct participation in the celebration and how it was used as a missionary tool. He esteemed the event as "altogether a profitable and inspiring time."
- B. H. Roberts describes his time as president of the Eastern States Mission; mentions the centennial celebration of the coming forth of the Book of Mormon.
[25]↩︎
Robert said in his remarks,
The great outstanding thing in the Book of Mormon is the fact of the visit of the Redeemer to the inhabitants of this western world, and the message of life and salvation that he delivered here; the Church which he brought into existence, the divine authority which he established here in the western world. This is what makes the Book of Mormon of so much importance — it is a new witness for God and Christ and the truth of the gospel. These things being true, makes the advent of the Book of Mormon into the world the greatest literary event of the world since the writing of the Decalogue by the finger of God, and bringing it forth by the great Prophet Moses; or the collection and the publication of the testimony in the New Testament that Jesus is the Christ; that he is the resurrection and the life of men; the greatest event since the recording of the Sermon on the Mount, or the summary of the law by Christ...
- B. H. Roberts cites the Book of Mormon in his October 1924 conference talk.
[26]↩︎
In this address, Roberts said of the Book of Mormon,
To the Latter-day Saint this is what the Book of Mormon is, A New Witness for God, and for the fundamental truths of the old Christian faith. This is what it does for him: strengthens his faith, but increasing the evidence on which that faith rests; makes brighter his star of hope of the life everlasting; his church, rising out of all this, and guided by continuous revelation,—abiding in touch with God—becomes for him a present temple of God, built up of living stones wherein is not darkness or doubt.
- B. H. Roberts says the Book of Mormon is "a new witness for God" to the Latter-day Saints.
[27]↩︎
Roberts, in his article, wrote that "knowledge of the Christ in the Book of Mormon is both prophetic and historical."
He went on to describe Christ appearing to the Nephites in the Americas:
Thus the risen Christ visited the Western world, made known himself unto them; made known to them God's plan for man's salvation; taught them the fulness of the gospel; organized his Church among them; and gave them the same moral and spiritual laws that he had given to the people of the Eastern lands.
- B. H. Roberts cites the Book of Mormon's teachings on Christ at the centennial of Moroni appearing to Joseph.
[28]↩︎
Using the destruction of Book of Mormon peoples as a warning, Roberts wrote concerning the modern United States:
These prophetic warnings to this great Gentile nation — our nation, the United States of America — constitute one of the most important messages of the Book of Mormon to the modern world. It is a message of both national and international importance; for so are the relations of the United States interwoven with the nations of all the earth that no large calamity can overtake our nation but what would spell disaster to all other nations of the earth.
- B. H. Roberts cites the Book of Mormon's prophetic teachings on the destiny of America; reviews its peoples of "ancient times."
[29]↩︎
In his address, Roberts spoke of the writings of Book of Mormon prophets as "holy scriptures brought forth in this chosen land." He also referred to the Book of Mormon as "the record of the Nephite people" that contained the teachings of "sleeping nations of the American Continent."
- B. H. Roberts cites the Book of Mormon to defend the divinity of Christ.
[30]↩︎
In his speech at an Mutual Improvement Association (MIA) jubilee conference, Roberts called the text an "ancient record" that was meant to bring people to Christ.
- B. H. Roberts calls the Book of Mormon "ancient" and a "translation."
[31]↩︎
In his speech, Roberts referred to the Book of Mormon as a record of "sleeping nations once inhabiting the American continents" which contained "a message through their prophet leader to the modern world, and a contribution to the modern world for its enlightenment."
- B. H. Roberts cites the BOM in general conference.
[32]↩︎
In his conference talk, Roberts said Joseph had been given "inspiration, not only to translate the Book of Mormon, but also to send it forth into the world."
He then related the events surrounding the coming forth of the Book of Mormon, including the appearance of Moroni and the experience of the Three Witnesses.
- B. H. Roberts refers to the BOM as a translation revealed by an angel and to JS's inspiration.
[33]↩︎
In Outlines, Roberts present the narrative of the Nephite and Lamanite nations as a matter of history, as well as Joseph Smith's account of its coming forth and translation.
- B. H. Roberts writes on apostasy in the BOM; presents the traditional, faithful narrative of the coming forth of the BOM; affirms the record's historicity.
[34]↩︎
The book was first published in 1909. A second edition appeared in October 1926, and the third appeared in February 1927.
The second and third editions were, according to Roberts in a preface, "practically uniform" with the first edition.
- Preface to third edition of New Witnesses for God, published in 1927.
[35]↩︎
In this article, Roberts used the Book of Mormon as a proselytizing tool to convince Jews of Jesus's messiahship and divinity. He affirms the antiquity of the Book of Mormon and its prophecies about the coming of Christ as true.
This article was later published as the book Rasha—The Jew.
- B. H. Roberts cites the Book of Mormon as ancient and prophetic in its testimony of Christ.
[36]↩︎
In his address, Roberts mentioned "the translation of the Book of Mormon" by Joseph Smith and how "by the inspiration and power of the Spirit of the Lord" the message of the Book of Mormon was being brought to modern Jews ("our cousin Judah") living in New York.
- B. H. Roberts cites the Book of Mormon to defend the divinity of Christ; calls it a translation.
[37]↩︎
In his autobiography, Roberts noted that he was "released from the presidency of the Eastern States Mission in the spring of 1927."
Biographer Robert Malan identifies April 1927 as the month Roberts was released.
- B. H. Roberts describes his time as president of the Eastern States Mission; mentions the centennial celebration of the coming forth of the Book of Mormon.
- Robert H. Malan reviews the last decade of B. H. Roberts's life.
[38]↩︎
"A Parallel" lists 18 points of comparison between View of the Hebrews, written by Ethan Smith, and the Book of Mormon.
It's possible that Roberts wrote "A Parallel" alongside "A Book of Mormon Study" and "Book of Mormon Difficulties" in early 1922 because Heber J. Grant's account of his meeting with Roberts on January 4–5, 1922, seems to indicate Roberts read three different manuscripts at that time.
- B. H. Roberts original manuscript of "A Parallel" listing 18 points of parallel between View of the Hebrews and the Book of Mormon.
- Heber J. Grant records the meetings with B. H. Roberts discussing Book of Mormon problems.
[39]↩︎
In his letter to Lyman, Roberts described "A Parallel" as a "digest of the subject matter" pertaining to the question of whether View of the Hebrews might have influenced Joseph Smith.
He described the manuscript a "sort of tabloid form [of] a few pages of matter pointing out a possible theory of the origin of the Book of Mormon." The parallels listed in the manuscript, Robert said, "in the hands of a skillful opponent could be made, in my judgment, very embarrassing."
Roberts wrote that he prepared the manuscript because "it would be greatly to the advantage of our future Defenders of the Faith."
- B. H. Roberts writes letter to Richard R. Lyman explaining the intent of his "A Parallel" manuscript.
[40]↩︎
In his speech, Roberts referred to "this volume of scripture called the Book of Mormon, after the principle compiler of it, an ancient prophet living in the fourth century A. D."
He also referred to the teachings of Lehi in the Book of Mormon as:
a message from God through a prophet of the Nephites brought to light by the revelations of God in these last days, and out to the world to help them to learn the truth at this sore hour of their need.
- B. H. Roberts cites the BOM to defend the deity of Christ; describe it as being written by an ancient prophet.
[41]↩︎
John W. Welch, writing in the introduction of BYU's edition of the book, states how "Roberts goes out of his way to identify the Book of Mormon as an ancient record written by prophets who lived long ago. He repeatedly reaffirms its divine origin and antiquity, but occasionally he misses opportunities to use Book of Mormon passages that would strongly reinforce his thought."
For example, Roberts referred to Lehi as "an ancient American prophet" and the Nephites as an "ancient American race." He also wrote that the Book of Mormon was an "ancient volume of scripture" that "contains the revelations of God to the ancient inhabitants of America."
Roberts also wrote:
for to the people of America, no less than to the people of the Eastern hemisphere, did God give assurances through their ancient prophets from time to time of the existence of his gospel and of its power unto salvation.
- John W. Welch notes that B. H. Roberts accepted the Book of Mormon's historicity and inspiration in The Truth, The Way, The Life.
- Throughout The Truth, The Way, The Life, B. H. Roberts affirms the historicity and inspiration of the Book of Mormon.
[42]↩︎
In this publication, Roberts said of the Book of Mormon:
The Book of Mormon, then, is a volume of scripture; not a substitute for the Bible; not supplanting it in any sense, but is the voice of sleeping nations speaking out of the past, out of the dust of the western world, bearing witness of the same great truths of which the Bible itself speaks, testifying that the Lord is God; that Jesus is the Christ; that the gospel is the power of God unto salvation to all mankind.
- B. H. Roberts describes the Book of Mormon as "scripture" written anciently.
[43]↩︎
In his article "Ramah-Cumorah in the Land of Ripliancum," Roberts opened by writing,
The recent purchase of the Hill Cumorah by the Church of Jesus Christ of Latter-day Saints awakens wide spread interest in this sacred depository of the record called the Book of Mormon, engraven upon gold plates by the Prophet Mormon, who might well be considered the chief historian and compiler of historical records of the ancient Nephite people, descendants of the tribes of the house of Israel inhabiting America.
[44]↩︎
In his speech, Roberts said that the Book of Mormon "is important because of its correction of some errors that have crept into the philosophies and religions of men."
He also bore testimony of the book's witness of the resurrection of Jesus.
Since this is Easter day, let me call your attention to one other thing in the testimony of the scriptures of the western continents — the Book of Mormon — in relation to the resurrection of Christ. What a wonderful testimony that book contains for the thing that is celebrated this day throughout Christendom, namely, the resurrection from the dead of our Lord the Christ!
- B. H. Roberts sermonizes on the importance of the Book of Mormon.
[45]↩︎
In his article "The 'Mormon' Missionary," Roberts said:
the revelation of, and the bringing forth of, the Book of Mormon, by which a veritable cloud of new witnesses was brought forth to testify of the same truths as found in the Old and New Testaments, which, in the aggregate, make up the gospel of Jesus Christ, especially certifying to the resurrection of Jesus, and of all men; also setting forth the gospel as the power of God unto salvation.
- B. H. Roberts calls the BOM a "revelation" that was brought forth by God.
[46]↩︎
In two articles published in June 1928, Roberts said that Lehi's teachings were beyond Joseph Smith's natural ability to produce.
- B. H. Roberts praises the philosophy in the Book of Mormon; says JS was incapable of producing it.
- B. H. Roberts argues the philosophy in the BOM is supported by modern philosophers.
[47]↩︎
In his speech, Roberts said of the description in 3 Nephi,
A like scene happened in America, when the risen Christ appeared to the Nephites, he gave them the same privilege that he granted to Thomas, and raised up a multitude of witnesses who had touched the wounds of the risen Christ, and we have their testimony to present to the world to make stronger the testimony of the Judean evangelists.
He continued:
We have this assurance not only of a resurrection from the dead but of the reality of it, and the realty of that future life which follows upon it, and to which the gospel invites us. And we shall live, not in decrepit, worn out or deformed bodies, but in bodies restored to the full stature of the spirits they are to clothe. We shall inhabit them erect and strong and young and unwrinkled; with every power increasing and developing through all the ages that we shall live.
- B. H. Roberts describes Christ appearing among the Nephites.
[48]↩︎
In his sermon, Roberts supported the origin of Joseph Smith's account of the coming forth of the Book of Mormon:
In a number of the early revelations that were given in the Church about the time of its organization and the publication of the Book of Mormon, there is answer given to a number of personal questions, to brethren who had rendered some assistance to the Prophet in bringing forth the Book of Mormon.
- B. H. Roberts sermonizes on the coming forth of the Book of Mormon.
[49]↩︎
In his article "Christian Argument Applied to 'Mormonism'," Roberts wrote of the "miraculous story" of the coming forth of the Book of Mormon, which he affirmed was "in reality is the restored Gospel of the Son of God."
- B. H. Roberts writes of the divine origins of the Book of Mormon.
[50]↩︎
In this speech Roberts also sait that, like the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price were inspired, saying, "The Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price are prized by us above all other books."
- B. H. Roberts testifies that the D&C and POGP are evidence for Joseph's inspiration like the Book of Mormon is.
[51]↩︎
The first volume of the multi-volume series covered extensively the early life of Joseph Smith and the coming forth of the Book of Mormon.
- B. H. Roberts writes of the coming forth of the Book of Mormon for the Church's official centennial history.
[52]↩︎
In his talk, Roberts bore testimony of the Book of Mormon, saying:
The Record of Joseph in the hands of Ephraim, the Book of Mormon, has been revealed and translated by the power of God, and supplies the world with a new witness for the Christ, and the truth and the fulness of the Gospel.
- B. H. Roberts speaks to BOM's divinity and prophetic qualities.
[53]↩︎
Roberts's column ran weekly for about two years in the Deseret News, and on several occasions Roberts focused on some aspect of the Book of Mormon that he considered valuable or instructive.
In each column Roberts affirmed the inspiration, historicity, and/or genuineness of the Book of Mormon and its teachings.
[54]↩︎
In his article "Sign of the Christbirth in Western Hemisphere" published in the Deseret News five days before Christmas, Roberts reviewed prophecies by Samuel the Lamanite and their fulfillment concerning the signs of the birth of Christ.
- B. H. Roberts writes on the fulfillment of prophecy in the Book of Mormon with the birth of Christ.
[55]↩︎
In these books Roberts took for granted the traditional, faithful narrative of the coming forth of the Book of Mormon and spoke positively of the "revealed doctrines" of the book. He also appealed to the Book of Mormon's prophecies about Christ in an effort to convert Jews.
[56]↩︎
According to the minutes of the meeting, Roberts "spoke on his visit to David Whitmer and David Whitmer’s testimony of the truthfulness of the Book of Mormon."
- Minutes of meeting indicate B. H. Roberts used sacrament prayers in Moroni and David Whitmer as evidence of the Book of Mormon.
[57]↩︎
According to the meeting minutes, Roberts "bore strong testimony to the truthfulness of the gospel." He also reportedly gave "remarks to the trials met within the bringing forth of the Book of Mormon."
- Meeting Minutes indicate B. H. Roberts bore his testimony of the gospel.
[58]↩︎
That month, Roberts wrote letters to James H. Moyle and George W. Middleton answering questions they had about the Book of Mormon, including questions related to the Hill Cumorah and Book of Mormon geography and how to reconcile the depiction of Jesus destroying Nephite cities in 3 Nephi.
In none of these letters did Roberts express doubts about the authenticity of the Book of Mormon, even while acknowledging that he did not have fully satisfying answers to the questions posed to him.
[59]↩︎
The speech was published in March 1932. In it, Roberts hailed Joseph Smith as a prophet who was inspired "to lay the foundations of a greater faith" and who "brought forth the American volume of scripture, the Book of Mormon."
Roberts also referred to the Book of Mormon as a translation throughout the speech.
- B. H. Roberts affirms the inspiration of Joseph Smith and the Book of Mormon in a public speech.
[60]↩︎
After citing scriptures from the books of Helaman and 3 Nephi in the Book of Mormon, Roberts concluded by saying:
Thus the Easter Event of the western hemisphere was completed, and here it was established by occular and auditory evidence. . . . God left not himself without witnesses in this western world; for the evidence was repeated from mouth to mouth, from generation to generation and has finally come to us through the American Scripture, the Book of Mormon.
- B. H. Roberts speaks of the Book of Mormon as a witness for the birth and resurrection of Christ.
[61]↩︎
According to the minutes of the meeting,
President Roberts said that so long as the fundamentals of Mormonism continued true, this work would grow and advance. The speaker referred to the testimony of David Whitmer concerning the plates from which the Book of Mormon was translated. He said that in a conversation with Mr. Whitmer prior to his death he stated that the angel Moroni, in a seeming warning to him, said, "David, blessed is he who remaineth faithful to the end." Peculiar as it may seem, David Whitmer was the only one of the three witnesses who did not return to the Church.
The minutes also indicate that "Elder Roberts, in concluding, reaffirmed his allegiance to the work of the Lord and pledged the remaining days of his life to advancing the interests of God’s Kingdom upon the earth"
- B. H. Roberts in stake meeting talk reaffirms his faith; talks about meeting David Whitmer.
[62]↩︎
In a letter to Elizabeth Skolfield written on March 14, 1932, a former missionary of his, Roberts explained that his research on the Book of Mormon done in the early 1920s, including "Book of Mormon Difficulties" and "A Book of Mormon Study," were "for presentation to the Twelve and the Presidency. He also said that "A Book of Mormon Study" was an "awful" book.
In a follow-up letter to Skolfield written the next day, Roberts pointed out that it is not "the Book of Mormon attitude" that Native Americans are descended from the Lost Tribes of Israel, and this sets it apart from other 19th century works arguing for that theory.
- B. H. Roberts explains that "Studies" was never meant to be published; calls it an "awful" book.
- B. H. Roberts says the Book of Mormon's "attitude" is not the same as other books promoting Hebrew origins theory for Native Americans.
[63]↩︎
According to the minutes of the meeting, Roberts:
discoursed on the works of Joseph the Prophet. . . . He recounted the many things accomplished by the young prophet, the hallmarks of a man inspired of God, which gave powerful refutation to the charges made against him by his enemies.
The minutes also record that Roberts:
carried further his investigations of the works and words of Joseph Smith. He analyzed the 'prayer perfect,' the sacramental blessing as given in the Book of Mormon. Proof of its divine origin is found that not a word can be added or taken from it without destroying or lessening its power. This was not the work of an unlettered youth, declared the speaker, but evidence of divine inspiration. When this prayer is thoughtfully considered, it gives great weight to claims of the modern prophet.
- B. H. Roberts speaks of Joseph Smith's and the Book of Mormon's inspiration at a stake conference in San Francisco.
[64]↩︎
In his article titled "Joseph Smith–An Appreciation," Roberts said he "accepts [Joseph Smith] as a Prophet of the Most High God, inspired as no other man has been inspired to establish God's truth in the world; one who believes in him without reservation."
- B. H. Roberts bears testimony of Joseph Smith.
[65]↩︎
The lectures were published in 1948 as Discourses of B. H. Roberts. In one lecture, Roberts said that Joseph Smith ushered in "a New Dispensation of the Gospel of Christ" and that he "brought forth the American volume of scripture, the Book of Mormon."
In another, Roberts said God "gave [Joseph] power from on high to translate the Book of Mormon, and thence followed all which brought forth the New and Last Dispensation."
- In discourses delivered between 1932-1933, B. H. Roberts affirms the inspiration and historicity of the BOM.
[66]↩︎
According to the minutes of the Nebo Stake, Roberts "read and commented upon the Book of Mormon prophecies relating to and predicting the proud destiny of this great American nation."
- B. H. Roberts cites Book of Mormon prophecies in a stake meeting.
[67]↩︎
In his talk in the April 1933 general conference, Roberts cited the Book of Mormon's prophecies about America and spoke of "a beautiful unity in these things found in the Book of Mormon and the testimonies to which we have listened during this conference."
- B.H. Roberts describes the BOM as a prophetic text.
[68]↩︎
The speech was published in the Deseret News on June 24, 1933. In the talk, Roberts said of Joseph Smith:
[God] gave him power from on high to translate the Book of Mormon, and thence followed all which brought forth the New and Last Dispensation. After the Book of Mormon came the restoration of the Priesthood in the Aaronic and the Melchizedek—with the Apostleship, holding as it does the very keys of all the spiritual powers of the priesthood, the keys of this heavenly kingdom. Then the organization of the Church; the translation of ancient scripture—the Book of Moses and the Book of Abraham; the coming of the Christ, of Moses, Elijah and Elijah, with the keys of their respective dispensations—all this and numerous have forth the development of the truth, that the prophet revealed the truth for former dispensations. These formed the commandments which inspired the prophet!
- B. H. Roberts affirms his belief in Joseph Smith's prophethood; says he translated the Book of Mormon.
[69]↩︎
In an August 7, 1933, journal entry, Lloyd recorded a lengthy conversation he had with Roberts that day about his views on the Book of Mormon and experiences with Church leadership. Lloyd reported:
Instead of regarding it as the strongest evidence we have of Church Divinity, [Roberts] regards [the Book of Mormon] as the one which needs the more bolstering. His greatest claim for the divinity of the Prophet Joseph lies in the Doctrine and Covenants.
- Wesley Lloyd reports on conversation with B.H. Roberts about Church's reaction to studies.
[70]↩︎
In a statement to Truman G. Madsen given in 1979, Jack Christensen recalled Roberts telling him just weeks before his death, "Ethan Smith played no part in the formation of the Book of Mormon. You accept Joseph Smith and all the scriptures."
- Jack Christensen recalls hearing B. H. Roberts say Ethan Smith played no part in the authorship of the Book of Mormon.
[71]↩︎
News of Roberts's death made the front page of the Deseret News on September 28, one day after his demise, which as reported to have been "in a local hospital Wednesday [September 27] at 4:30." The cause was reported as "complications caused by diabetes."
His obituary reported he had "been in ill health for the past two years" and that "a serious illness in 1931 nearly proved fatal." Russel B. Swensen recalled meeting Roberts in 1931, who by that time had part of his foot amputated due to his diabetes.
Truman Madsen, a B. H. Roberts biographer, explained that although Roberts occasionally drank in his earlier years, his reported drowsy, bloodshot appearance shortly before his death was due to his severe diabetic symptoms.
[72]↩︎
H. Grant Ivins, the son of Anthony W. Ivins, recalled seeing a copy of the manuscript when he was at BYU "when Roberts was still alive" in the early 1930s or late 1920s.
Antoine R. Ivins, a general authority, had a copy of the manuscript made as well, most likely sometime in the mid-1930s.
- H. Grant Ivins says he saw a copy of B. H. Roberts's study at BYU before Roberts died in 1933.
- Antoine R. Ivins's copy of B. H. Robert's "A Parallel".
[73]↩︎
Ariel L. Crowley wrote a letter to Ben E. Roberts inquiring as to whether or not rumors were true that B. H. had lost his testimony of the Joseph Smith and the Book of Mormon due to his research into the View of the Hebrews. Ben E. Roberts responded by saying he had heard the rumors, but that:
You may rest assured, however, that he found nothing in his study which reflected upon the integrity of Joseph Smith's account of the Book of Mormon.
- B. H. Roberts son denies his father lost his testimony in the Book of Mormon.
[74]↩︎
According to Mervin B. Hogan,
Benjamin E. Roberts was a son of B. H. Roberts and enjoyed the reputation in the Salt Lake area as a keen and able lawyer. On October 10, 1946, the son addressed the Timpanogos Club at the Hotel Utah, discussing his father's studies. The writer was present at the meeting and examined the original penciled long-hand manuscript by B. H. Roberts who had titled it "A Parallel." Ben E. Roberts had a limited number of mimeographed copies of the manuscript which he distributed after his presentation.
- Mervin B. Hogan publishes B. H. Roberts' "A Parallel" study comparing View of the Hebrews and the Book of Mormon; describes the meeting where the manuscript was distributed.
[75]↩︎
The manuscript was published by Mervin B. Hogan in the pages of the Rocky Mountain Mason.
- Mervin B. Hogan publishes B. H. Roberts' "A Parallel" study comparing View of the Hebrews and the Book of Mormon; describes the meeting where the manuscript was distributed.
[76]↩︎
In a letter to G. T. Harrison, Smith wrote:
In answer to your communication I will say that I understood B. H. Roberts wrote an article which was never published, but which has been circulated by members of his family since his death, dealing with Rev. Ethan Smith's book published in 1823. Elder Roberts did not leave a copy of his manuscript at this office.
- Joseph Fielding Smith mentions BHR's studies and says the Church has a copy of View Of The Hebrews in its archives.
[77]↩︎
Ivins, who was disaffected from the Church at this time, corresponded with different Roberts children and grandchildren in an attempt to persuade them to publish the manuscripts. Ivins died of cancer in early 1974 before the manuscripts were finally published in the mid 1980s.
[78]↩︎
The Tanners did not specify where they acquired their photos of the manuscript.
- Jerald Tanner and Sandra Tanner examine B. H. Roberts' BOM study manuscript; say he was losing his testimony in the BOM.
[79]↩︎
As with their publication of "A Book of Mormon Study" a year earlier, the Tanners did not specify where they acquired their photos of the manuscripts.
- Jerald Tanner and Sandra Tanner review B. H. Roberts's manuscript; say he had doubts about the Book of Mormon.
[80]↩︎
This edition, titled Studies of the Book of Mormon and edited by Brigham D. Madsen, included "Book of Mormon Difficulties," "A Book of Mormon Study," and "A Parallel," along with letters and correspondences related to the manuscripts.
- University of Illinois Press edition of B. H. Roberts's Book of Mormon studies.
[81]↩︎
Even as Roberts continued to critically engage the Book of Mormon, he maintained his belief in the Book of Mormon's "ancient" quality, its divine inspiration, and Joseph Smith's divine commission. He considered his faith in the Book of Mormon "unshakable."
[82]↩︎
The two reports were titled "Book of Mormon Difficulties" that focused on discrepancies between the Book of Mormon and the known archaeological record of the time and "A Book of Mormon Study" which argued that Joseph Smith could have used "creative imagination" and View of the Hebrews in producing the text.
- Opening pages of "Book of Mormon Difficulties" manuscript by B. H. Roberts.
- Manuscript of "A Book of Mormon Study" by B. H. Roberts.
[83]↩︎
A third manuscript called "A Parallel" lists similarities between the Book of Mormon and View of the Hebrews. This was probably composed by Roberts sometime around October 1927 as a "digest" or summary of his earlier findings for apostle Richard R. Lyman, although it's possible he also wrote it in 1922.
[84]↩︎
Of the questions surrounding the Book of Mormon historicity, Roberts spoke of looking for answers:
To stand up and say to the modern world we place our revealed truth against all the evidence and deductions of your science, and await the vindication of new evidence yet to be discovered, is heroic, but is it, and will it be convincing? Most humbly, but also most anxiously, I await the further development of knowledge, that will make it possible for us to give a reasonable answer to those who question us concerning the matters herein discussed.
- BHR comments on the need to have stronger apologetics for the BOM.
[85]↩︎
Roberts presented his findings to the First Presidency and Quorum of the Twelve and made no efforts to publish them. According to Roberts, he produced at least one of the reports "for the information of those who ought to know everything about it pro et con, as well as that which has been produced against it, and that which may be produced against it."
[86]↩︎
After Roberts presented his research to the First Presidency in 1922, he wrote a letter to Church leaders explaining:
Let me say once for all, so as to avoid what might otherwise call for repeated explanation, that what is herein set forth does not represent any conclusions of mine. This report he<r>eewith submitted is what it purports to be, namely a "study of Book of Mormon origins", for the information of those who ought to know everything about it pro et con, as well as that which has been produced against it, and that which may be produced against it. I am taking the position that our faith is not only unshaken but unshakable in the Book of Mormon, and therefore we can look without fear upon all that can be said against it.
- B. H. Roberts writes report on his confidence in solving BOM difficulties; affirms his "unshaken" belief in the BOM.
[87]↩︎
For instance, in one of his studies B. H. Roberts observed that it might be reasonable to argue that Joseph Smith at least had the capability to produce the Book of Mormon using his imagination and View of the Hebrews:
In the light of this evidence, there can be no doubt as to the possession of a vividly strong, creative imagination by Joseph Smith, the Prophet, An imagination, it could with reason be urged, which, given the suggestions that are to be found in the "common knowledge" of accepted American Antiquities of the times, supplimented by such a work as Ethan Smith's "View of the Hebrews", would make it possible for him to create a book such as the Book of Mormon is.
- BHR says JS could have used creative imagination to write BOM.
[88]↩︎
In 1933, Wesley P. Lloyd met with Roberts and later recorded in his journal what Roberts said about the Book of Mormon:
Instead of regarding [the Book of Mormon] as the strongest evidence we have of Church Divinity, he regards it as the one which needs the more bolstering. His greatest claim for the divinity of the Prophet Joseph lies in the Doctrine and Covenants.
- Wesley Lloyd reports on conversation with B.H. Roberts about Church's reaction to studies.
[89]↩︎
Historian Brigham D. Madsen, for instance, believed that it was possible that Roberts may not have retained his belief in the Book of Mormon. Madsen wrote, "Whether or not Roberts retained his belief in the Book of Mormon may never be determined."
- Brigham D. Madsen comments on BHR's belief in the BOM.
[90]↩︎
Truman G. Madsen, who wrote a biography of B. H. Roberts, and John W. Welch have both argued in multiple publications that Roberts most likely did not lose his testimony as a result of his studies.
[91]↩︎
Joseph Hyde, a contemporary, called Roberts a "war-horse of the Church." President J. Reuben Clark considered him to be, along with President James E. Talmage, one of the "great Crusaders" who was "armored in truth" and "loved truth for truth's sake."
Clark celebrated that Roberts "did not depend upon the approval of the world for their inspiration nor for their courage.'"
Biographer Truman G. Madsen believed that he wanted to "prepare present and future generations for anticipated criticisms."
- Truman G. Madsen mentions B. H. Roberts being described as the "warhorse."
- Truman G. Madsen offers summary of B. H. Roberts's advocacy for the Church.
[92]↩︎
Couch asked the following questions:
1. The "Mormon" tradition states that the American Indians were the descendants of the Lamanites. The time allowed from the first landing of Lehi and his followers in America to the present is about 2,700 years. Philologic studies have divided the Indian languages into five distinct linguistic stocks which show very little relationship. It does not appear that this diversity in the nature and grammatical constructions of Indian tongues could obtain if the Indians were the descendants of a people who possessed as highly developed a language as the ancient Hebrew, but indicates that the division of the Indians into separate stocks occurred long before their language was developed beyond the most primitive kind of articulations. Again the time allowed from the landing of Lehi is much too short to account for the observed diversity. 2. The Book of Mormon states that when the followers of Lehi reached North America they found, among other animals, the horse here. Historical and paeleontological data shows that the horse was not in America at that time, nor did it arrive for 20 centuries afterward. 3. Nephi is stated to have had a bow of steel which he broke shortly after he had left Jerusalem, some 600 years B.C. There is no record that I know of which allows the Jews the knowledge of steel at such a period. 4. Reference is frequently made in the Book of Mormon to "swords and cimiters." The use of the word scimeter does not occur in other literature before the rise of the Mohammedan power and apparently that peculiar weapon was not developed until long after the Christian era. It does not, therefore appear likely that the Nephites or Lamanites possessed either the weapon or the term. 5. Reference is also made to the possession by the Nephites of an abundance of silk. As silk was not known in America at that time the question arises, where did they obtain the silk?
- Questions from James F. Couch about BOM issues.
[93]↩︎
Roberts expressed anxiety over what might occur should these questions go unresolved:
To stand up and say to the modern world we place our revealed truth against all the evidence and deductions of your science, and await the vindication of new evidence yet to be discovered, is heroic; but is it, and will it be convincing? Most humbly, but also most anxiously, I await the further development of knowledge that will make it possible for us to give a reasonable answer to those who question us concerning the matters herein discussed.
- BHR comments on the need to have stronger apologetics for the BOM.
[94]↩︎
Heber J. Grant recorded in his journals these days that he felt the meetings were "intensely interesting" and "profitable." He was confident that "in the providences of the Lord evidences could be adduced sufficient to sustain the Book of Mormon from archaeological and other investigations for every honest seeker after truth."
In January 1922, after he presented his work, Roberts wrote President Heber J. Grant:
All the facts and arguments that were proposed, outside of the matter of linguistics, I had already made the utmost use of in the third volume of my New Witness for God. . . . While on the difficulties of linguistics nothing was said that could result to our advantage at all or stand the analysis of enlightened criticism . . . . I cannot be other than painfully conscious of the fact that our means of defense, should we be vigorously attacked along the lines of Mr. Couch's questions, are very inadequate.
- B. H. Roberts articulates his disappointment on the meeting with Heber J. Grant over the BOM.
- Heber J. Grant records the meetings with B. H. Roberts discussing Book of Mormon problems.
[95]↩︎
Grant recorded that "the brethren expressed themselves that they felt sure that in the providences of the Lord evidences could be adduced sufficient to sustain the Book of Mormon from archaeological and other investigations for every honest seeker after truth."
The committee consisted of Anthony W. Ivins, James E. Talmage, and John A. Widtsoe. James E. Talmage recorded at least one follow-up meeting of the committee in early February one month after the initial meetings with Roberts.
- JET reports on meeting with BHR, JAW, AI re: BOM.
- Heber J. Grant records the meetings with B. H. Roberts discussing Book of Mormon problems.
[96]↩︎
Grant recorded that "each and every one of the brethren in their talks today"—which included Roberts—"testified of their perfect and absolute faith in the divinity of the book of Mormon and the truthfulness of the record."
- Heber J. Grant records the meetings with B. H. Roberts discussing Book of Mormon problems.
[97]↩︎
James E. Talmage, for example, dismissed many of the points raised by Roberts because "many of the 'difficulties', or objections as opposing critics would urge, are after all but negative in their nature."
Roberts expressed his disappointment in how the meeting with the Brethren went in a letter to President Heber J. Grant:
There was so much said that was utterly irrelevant, and so little said, if anything at all, that was helpful in the matters at issue that I came away from the conference quite disappointed.
- B. H. Roberts articulates his disappointment on the meeting with Heber J. Grant over the BOM.
- James E. Talmage discusses the meetings held with B. H. Roberts about Book of Mormon difficulties.
[98]↩︎
In a conversation with Wesley P. Lloyd over a decade later, Roberts expressed frustration at the lack of the Church leaders' willingness to engage the issues. Lloyd wrote:
At his request Pres. Grant called a meeting of the Twelve Apostles and Bro. Roberts presented the matter, told them frankly that he was stumped and ask for their aid in the explanation. In answer, they merely one by one stood up and bore testimony to the truthfulness of the Book of Mormon. George Albert Smith in tears testified that his faith in the Book had not been shaken by the question. Pres. Ivins, the man most likely to be able to answer a question on that subject was unable to provide the solution. No answer was available. Bro. Roberts could not criticize them for not being able to answer it or to assist him, but said that in a Church which claimed continuous revelation, a crisis had arisen where revelation was necessary. After the meeting, he wrote Pres. Grant expressing his disappointment at the failure and especially at the failure of Pres. Ivins to contribute to the problem.
- Wesley Lloyd reports on conversation with B.H. Roberts about Church's reaction to studies.
[99]↩︎
Grant recorded this account in his private journal.
- Heber J. Grant records the meetings with B. H. Roberts discussing Book of Mormon problems.
[100]↩︎
In one of his reports, Roberts said it "would be greatly to the advantage of our future Defenders of the Faith" to have quality research on Book of Mormon criticisms.
He assured the Church leadership that he was "taking the position that our faith is not only unshaken but unshakable in the Book of Mormon, and therefore we can look without fear upon all that can be said against it."
- B. H. Roberts writes report on his confidence in solving BOM difficulties; affirms his "unshaken" belief in the BOM.
- B. H. Roberts writes letter to Richard R. Lyman explaining the intent of his "A Parallel" manuscript.
[101]↩︎
Even at the end of his life, Roberts held publicly that the Book of Mormon was "ancient" and that it represented the "hand-dealings" of Book of Mormon peoples.
[102]↩︎
In 1928, long after he published his manuscripts, Roberts maintained that the Book of Mormon "discloses the hand-dealings of God with these ancient people through the prophets and teachers God sent unto them, and also gives the account of the visits of the risen Christ to them. . . . In this record God has brought forth a new witness to the truth of the things whereof the Hebrew scriptures, the Old Testament and the New also bear witness."
- BHR comments on antiquity of BOM.
[103]↩︎
In December 1932, Roberts published his testimony of Joseph Smith:
Frankly I confess myself to be of the first class: one who believes in him, accepts him as a Prophet of the Most High God, inspired as no other man has been inspired to establish God's truth in the world; one who believes in him without reservation.
- B. H. Roberts bears testimony of Joseph Smith.
[104]↩︎
In April 1933, shortly before passing, Roberts described the Book of Mormon as a "precious volume of scripture" and a "new American witness for God." He spoke of Jesus physically come to America following his resurrection and cited the Book of Mormon as prophetic assurance that "the Church has not yet reached the climax" of its existence.
- B.H. Roberts describes the BOM as a prophetic text.
[105]↩︎
Ariel L. Crowley wrote a letter to Ben E. Roberts inquiring as to whether or not rumors were true that Roberts had lost his testimony of the Joseph Smith and the Book of Mormon due to his research into the View of the Hebrews. Ben E. Roberts responded
During the last few years of his life, he had been working on an outline of comparison. This work was never finished, and of course, was not in shape for publication. You may rest assured, however, that he found nothing in his study which reflected upon the integrity of Joseph Smith's account of the Book of Mormon.
- B. H. Roberts son denies his father lost his testimony in the Book of Mormon.
[106]↩︎
Roberts said this at the October 1922 general conference.
- B. H. Roberts cites the BOM as containing ancient prophecies.
[107]↩︎
Roberts wrote this in a private letter to Heber J. Grant.
- B. H. Roberts writes report on his confidence in solving BOM difficulties; affirms his "unshaken" belief in the BOM.
[108]↩︎
Roberts said this at the April 1923 general conference.
- B. H. Roberts cites the BOM as scripture to defend the deity of Christ.
[109]↩︎
Roberts wrote this in an article published in the Improvement Era.
- B. H. Roberts cites the Book of Mormon's teachings on Christ at the centennial of Moroni appearing to Joseph.
[110]↩︎
Roberts said this in a speech at an M.I.A. jubilee in 1925.
- B. H. Roberts calls the Book of Mormon "ancient" and a "translation."
[111]↩︎
Roberts wrote this in an article published in The Redeemed Hebrew magazine.
- B. H. Roberts cites the Book of Mormon as ancient and prophetic in its testimony of Christ.
[112]↩︎
Roberts said this at the April 1928 general conference.
- B. H. Roberts sermonizes on the importance of the Book of Mormon.
[113]↩︎
Roberts wrote this in an article published in Liahona magazine.
- B. H. Roberts writes of the divine origins of the Book of Mormon.
[114]↩︎
Roberts wrote this in A Comprehensive History of the Church, published in 1930.
- B. H. Roberts writes of the coming forth of the Book of Mormon for the Church's official centennial history.
[115]↩︎
Roberts said this at the April 1930 general conference on the centennial anniversary of the founding of the Church and the publication of the Book of Mormon.
- B. H. Roberts speaks to BOM's divinity and prophetic qualities.
[116]↩︎
Roberts wrote this in his book The Falling Away published in 1931.
- B. H. Roberts affirms the historicity and inspiration of the Book of Mormon.
[117]↩︎
Roberts wrote this in an article published in Liahona magazine.
- B. H. Roberts calls the Book of Mormon "a new volume of scripture" and affirms its historicity.
[118]↩︎
Roberts wrote this in an article published in the Improvement Era.
- B. H. Roberts bears testimony of Joseph Smith.
[119]↩︎
Roberts said this in a talk delivered in June 1933, just months before his death.
- B. H. Roberts affirms his belief in Joseph Smith's prophethood; says he translated the Book of Mormon.
[120]↩︎
Many of Roberts's articles affirming both the antiquity and the inspiration of the Book of Mormon appeared in the Improvement Era and Liahona magazines published by the Church.
[121]↩︎
Between 1922 and his death in 1933, Roberts spoke multiple times in general conference and on many occasions bore testimony of the Book of Mormon or affirmed its truth.
For instance, in April 1928, he celebrated the truths preserved from the Book of Mormon, offering this prayer in Conference:
We thank thee for the great prophet of the New Dispensation, the servant in thy house, Joseph Smith, the Seer of the last days. And also, Father, we thank thee for that flood of knowledge that has come into the world, the testimonies from the Nephite scriptures, as well as those which have come from the Jewish scriptures.
In April 1929, Roberts considered the Doctrine and Covenants to be "unquestioned as to its authorship" with "evidence of inspiration in it equal to that of the Book of Mormon." Near the end of his life, in April 1933, he declared in General Conference that the Book of Mormon was "one of the most valuable books that has ever been preserved, even as holy scripture."
[122]↩︎
In a letter to apostle Richard R. Lyman, Roberts explained that his study comparing the Book of Mormon with View of the Hebrews was because "such a question as that may possible arise some day, and if it does, it would be greatly to the advantage of our future Defenders of the Faith, if they had in hand a thorough digest of the subject matter. "
- B. H. Roberts writes letter to Richard R. Lyman explaining the intent of his "A Parallel" manuscript.
[123]↩︎
For example, in The Truth, The Way, The Life Roberts refers to the Book of Mormon as "an ancient volume of scripture" and Nephites as an "ancient American race."
And in the April 1930 General Conference, Roberts observed that the Book of Mormon came to readers through "the Nephite race" and that America became "a very choice land unto the Lord."
[124]↩︎
Russel B. Swensen recalled decades later hearing Roberts once say in 1931 that "most Mormons were largely ignorant" of Church history, and that "many would be deeply disturbed if they knew its actual history."
In another account of this meeting, Swensen said that Roberts said, "Half the people in the church would apostatize if they knew the true history of the church."
However, in these same accounts Swensen recalled that Roberts had "a kind of puckish smile" (or a "droll smile") when he said this, and that he said it with "a tone of mock hyperbole" and with "ironical wit."
[125]↩︎
In January 1922, Roberts looked at this question:
Can we successfully maintain the Book of Mormon's . . . written language stage of culture against the deductions of our late American writers upon these themes?
- BHR comments on the need to have stronger apologetics for the BOM.
[126]↩︎
Roberts further questioned the Book of Mormon's claims regarding the "comparatively recent advent of man in America."
- BHR comments on the need to have stronger apologetics for the BOM.
[127]↩︎
Roberts supposed that ancient America was a "stone age culture, not an iron and steel culture."
- BHR comments on the need to have stronger apologetics for the BOM.
[128]↩︎
In January 1922, Apostle James E. Talmage reflected in his journal on his meetings with B. H. Roberts regarding horses:
I know the Book of Mormon to be a true record; and many of the 'difficulties,' or objections as opposing critics would urge, are after all but negative in their nature. The Book of Mormon states that Lehi and his colony found horses upon this continent when they arrived; and therefore, horses were here at that time.
- James E. Talmage discusses the meetings held with B. H. Roberts about Book of Mormon difficulties.
[129]↩︎
When sending a list of the parallels, Roberts wrote:
The Parallel that I send to you is not one fourth part of what can be presented in this form, and the unpresented part is quite as striking as this that I submit.
- B. H. Roberts writes letter to Richard R. Lyman explaining the intent of his "A Parallel" manuscript.
[130]↩︎
Modern scholarship has spoken more to the problems that Roberts identified in the early 1920s, although topics such as horses in the Book of Mormon still remain open.
[131]↩︎
In a February 1922 letter to William Riter, Roberts felt that supposed anachronisms such as scimitars or silk in the Book of Mormon "present[ed] no serious difficulty" to its authenticity because findings available at the time seemed to answer these objections. Roberts was mainly worried about issues such as Indigenous languages and migrations and how they might pertain to the Book of Mormon.
- B. H. Roberts comments on answering James F. Couch's questions.
[132]↩︎
The questions from Mr. Couch were included in a letter from W. E. Riter to James E. Talmage. The concerns listed here are condensed and paraphrased.
- Questions from James F. Couch about BOM issues.
[133]↩︎
In the 2013 edition of the Book of Mormon, the introduction states that Lamanites are "among the ancestors" of modern Native Americans. This was changed from "they are the principle ancestors" to provide "clarity and greater accuracy," according to the Church History Library. The introduction is not considered scripture.
Many Latter-day Saint scholars also believe that there is evidence of other indigenous groups who were incorporated into the Nephite and the Lamanite populations.
[134]↩︎
One non-LDS scholar, Mary LeCron Foster, presented two papers on Old World language in the Americas to the Association of American Geographers and the annual meeting of the Language Origins Society.
Brian Stubbs, a Latter-day Saint linguistics scholar of Semitic and Egyptian languages and Uto-Aztecan languages, has done multiple studies showing a relationship between Old and New World languages.
[135]↩︎
Wade E. Miller et al., discussed specimens of horses from a stratified context at Rancho Carabanchel, Mexico and found remains of horses in radio-carbon dated layers ranging from 1660 BC to 542 AD.
- Wade E. Miller et al. publishes evidence for horses in the Americas during the Post-Pleistocene/Pre-Columbian era.
[136]↩︎
Some Latter-day Saint scholars have theorized that the use of "horse" is an example of an Old World term being used to describe a New World animal. For example, the Aztec word for deer was macatl, and so they called Spanish horses macatl.
In linguistics, this phenomenon is referred to as a "loan-shift".
Many Latter-day Saint scholars believe the term "horse" in the text refers to the New World animal of the tapir or some other large mammal.
[137]↩︎
"Steel" was present in the Old World before the time of Nephi. A 1977 Scientific American article stated, "It seems evident that by the beginning of the tenth century BC blacksmiths were intentionally steeling iron."
One pick found in the eleventh century BC (in a fortress at Har Adir, Upper Galilee) was made of "real steel," produced by carbonizing, quenching, and tempering. According to one group of researchers, "The readings averaged 38 on the Rockwell "C" scale of hardness. This is a reading characteristic of a modern hardened steel."
- Robert Madden et al. make reference to "steeled iron" in the 10th century B.C.
- Amihai Mazar makes reference to a pick from the 11th century B.C. "made of real steel."
[138]↩︎
For example, the term the King James Version of the Bible translates a word in 1 Samuel 17:45 as "shield." Abernathy and Krijgsman note that the Hebrew term (כידון, kydwn) means a curved sword or scimitar, not a shield.
Non-Latter-day Saint scholars like M. J. Fretz, Beau Abernathy, Robert Drews, and Marten Krijgsman have also published on "scimitars" or "sickle swords" in pre-exilic Israel or Egypt.
[139]↩︎
In his 1566 Yucatan Before and After the Conquest, Bishop Diego de Landa called the fiber (kapok) of the Ceibra tree "silk."
Francesco Saverio Clavigero, in the 1807 The History of Mexico, made reference to the Spanish Conquistadors calling native Mexican fibers as "silk":
This might be, and actually has been, made into webs as soft and delicate, and perhaps more so, than silk; but it is toilesome to spin, on account of the smallness of the threads, and the profit does not require the labour, the web not being lasting. Some use it for pillows and mattresses, which have the singular property of swelling enormously when exposed to the sun.
Non-Latter-day Saint scholar Matthew Wallrath also referred to fibers native to Tehuantepec, Mexico as "wild silk."

Couch’s Book of Mormon Concerns[132]	Scholarly Advancements since 1922
Linguistic studies divide the Native American languages into five distinct linguistic groups. Lehi and his descendants could not have been responsible for this division of languages in such a short time.	Latter-day Saint scholars (and the Church) have rejected the premise that Lehi is the primary ancestor of the Native Americans.[133] There have also been studies on the relationship between Old World and New World languages.[134]
Horses are present in the Book of Mormon, yet Historical and paleontological data shows that the horse was not in America at the time of the Book of Mormon.	In 2022 research published in the Texas Journal of Science documented evidence for pre-Columbian horse remains from dates corresponding to the Book of Mormon.[135] Previous to the discovery of paleontological evidence, scholars offered possible translation explanations for the appearance of the term 'horse' in the Book of Mormon.[136]
Nephi claimed to have a bow made of steel, but steel did not exist in 600 BC.	Biblical archaeologists have discovered steel in the Middle East as far back as the eleventh century BC.[137]
The scimiter is a curved sword that did not exist until the middle ages, long after the time of the Book of Mormon.	Scholars have identified curved swords in pre-exilic Israel and Egypt.[138]
Silk is present in the Book of Mormon, but silk was not present in American in pre-Colombian times.	Bishop Diego de Landa and Francesco Saverio Clavigero both refer to pre-Columbian "silk" in Mesoamerica.[139]