“True or False,” Liahona, June 1996, 47
True or False
A good deal has been said about the authorship—therefore, the divine origins—of the Book of Mormon. But then there has always been a lot said about it ever since it first rolled off the old E. B. Grandin press in downtown Palmyra, New York, on 26 March 1830.
Let me quote a very powerful comment from President Ezra Taft Benson: “The Book of Mormon is the keystone of [our] testimony. Just as the arch crumbles if the keystone is removed, so does all the Church stand or fall with the truthfulness of the Book of Mormon. The enemies of the Church understand this clearly. This is why they go to such great lengths to try to disprove the Book of Mormon, for if it can be discredited, the Prophet Joseph Smith goes with it. So does our claim to priesthood keys, and revelation, and the restored Church. But in like manner, if the Book of Mormon be true—and millions have now testified that they have the witness of the Spirit that it is indeed true—then one must accept the claims of the Restoration and all that accompanies it.
“Yes, the Book of Mormon is the keystone of our religion—the keystone of our testimony, the keystone of our doctrine, and the keystone in the witness of our Lord and Savior” (A Witness and a Warning, Salt Lake City: Deseret Book Company, 1988, page 19).
To hear someone so remarkable say something so tremendously bold, so overwhelming in its implications, that everything in the Church—everything—rises or falls on the truthfulness of the Book of Mormon and, by implication, the Prophet Joseph Smith’s account of how it came forth, can be a little breathtaking. It sounds like a “sudden death” proposition to me. Either the Book of Mormon is what the Prophet Joseph said it is or this Church and its founder are false, fraudulent, a deception from the first instance onward.
Not everything in life is so black and white, but it seems the authenticity of the Book of Mormon and its keystone role in our belief is exactly that. Either Joseph Smith was the prophet he said he was, who, after seeing the Father and the Son, later beheld the angel Moroni, repeatedly heard counsel from his lips, eventually receiving at his hands a set of ancient gold plates which he then translated according to the gift and power of God—or else he did not. And if he did not, in the spirit of President Benson’s comment, he is not entitled to retain even the reputation of New England folk hero or well-meaning young man or writer of remarkable fiction. No, and he is not entitled to be considered a great teacher or a quintessential American prophet or the creator of great wisdom literature. If he lied about the coming forth of the Book of Mormon, he is certainly none of those.
I feel about this as C. S. Lewis once said about the divinity of Christ: “I am trying here to prevent anyone saying the really foolish thing that people often say about Him: [that is,] ‘I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.’ That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that open to us. He did not intend to” (Mere Christianity, New York: The Macmillan Company, 1960, pages 40–41).
I am suggesting that we make exactly that same kind of do-or-die, bold assertion about the restoration of the gospel of Jesus Christ and the divine origins of the Book of Mormon. We have to. Reason and rightness require it. Accept Joseph Smith as a prophet and the book as the miraculously revealed and revered word of the Lord it is, or else consign both man and book to Hades for the devastating deception of it all. But let’s not have any bizarre middle ground about the wonderful contours of a young boy’s imagination or his remarkable facility for turning a literary phrase. That is an unacceptable position to take—morally, literarily, historically, or theologically.
As the word of God has always been—and I testify again that is purely and simply and precisely what the Book of Mormon is—this record is “quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow” (D&C 6:2). The Book of Mormon is that quick and that powerful for us. And it certainly is that sharp. Nothing in our history and nothing in our message cuts to the chase faster than our uncompromising declaration that the Book of Mormon is the word of God. On this issue we draw a line in the sand.
May I make it very clear where I stand regarding Joseph Smith, a stance taken because of the Book of Mormon. I testify out of the certainty of my soul that Joseph Smith entertained an angel and received at his hand an ancient set of gold plates. I testify of that as surely as if I had, with the three witnesses, seen the angel Moroni or, with the three and the eight witnesses, seen and handled the plates.
It was the Book of Mormon that changed my life, told me the gospel of Jesus Christ has been restored, and immersed me in the Church, heart and soul. I hold it in a category sacred to me among all the world’s literature. It stands preeminent in my intellectual and spiritual life, the classic of all classics, a reaffirmation of the Holy Bible, a voice from the dust, a witness for Christ, the word of the Lord unto salvation.
The First Vision, by Pearl R. Leishman