Joseph Smith: the early years

Two basic hypotheses (narratives) have arisen about Joseph Smith's early years.

1. Faithful: Joseph Smith as ignorant farm boy who couldn’t even write a letter, chosen by God because of a sincere prayer and his future potential.

2. Critical: Joseph Smith as clever treasure-digger trying to make money, and well-versed enough in Christian thinking to compose and dictate a religious text.

There are numerous variations of these two narratives. Advocates of each can cite historical facts that, when filtered through their assumptions, inferences and theories, support their respective hypotheses (the FAITH model of analysis).

In my book The Rational Restoration, I proposed a reframe of Joseph Smith's early years. The reframe views the events in Joseph's life as God preparing him for his future role as translator and prophet.

The reframe incorporates all the historical facts and sees Joseph Smith as a religious seeker from a young age. This is a pragmatic approach, based on historical evidence but also common human experience. Although this is a relatively naturalistic approach, it supports and does not contradict Joseph’s claim that he translated an ancient record.

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When asked about the Restoration, Joseph said it began when he was around six years old. 

https://www.josephsmithpapers.org/paper-summary/journal-1835-1836/38 

Presumably he referred to his leg surgery, which left him disabled for years. Even when the family moved to Cumorah, Joseph was still using crutches. A disabled boy would naturally occupy his time by reading.

After his leg surgery circa 1812, Joseph's uncle took him to Massachusetts to recover. Lucy Mack Smith recalled that "he now began to recover and when go he was able to travel his own he went with his uncl Jesse Smith to Salem for the benefit of his health hoping that the Sea breezes might help him in this we were not disapointed for he soon became Strong and healthy" 

https://www.josephsmithpapers.org/paper-summary/lucy-mack-smith-history-1844-1845/32

Joseph explained that his parents "spared no pains to instruct<​ing​> me in <​the​> christian religion."

https://www.josephsmithpapers.org/paper-summary/history-circa-summer-1832/1

For the next few years Joseph was recuperating, to the point that when the family moved to Palmyra in the Winter of 1816–1817 he was still "somewhat lame."

Lucy reported, "After this I pur[s]ued my Journey but a short time untill I discovered that the man who drove the team in which we rode was an unprincipled unfeeling wretch by the manner in which he handled my Goods & money as well as his treatment to my children, especially Joseph who was Still somewhat lame <​this child was compelled by M. H to travel for miles to time <​on​> of foot​>."

https://www.josephsmithpapers.org/paper-summary/lucy-mack-smith-history-1844-1845/35 

In Palmyra, Joseph frequented the  bookstore and printing shop, where he picked up the weekly newspaper for his father. A coworker there later described Joseph as a “meddling inquisitive lounger.” Orsamus Turner, History of the Pioneer Settlement (Rochester, NY 1851), p. 214. Available online at https:/‌/‌archive.org/‌details/‌historyofpioneer00turn/‌page/‌214.

Joseph later explained in his 1832 history that, although he had little formal education, "At about the age of twelve years my mind become seriously imprest with regard to the all importent concerns of for the wellfare of my immortal Soul which led me to searching the scriptures believeing as I was taught, that they contained the word of God thus applying myself to them and my intimate acquaintance with those of differant denominations led me to marvel excedingly."

https://www.josephsmithpapers.org/paper-summary/history-circa-summer-1832/2

Among the books on sale at the bookstore was an 8-volume set of the works of Jonathan Edwards, the most prominent American theologian in the 1700s. Edwards was highly influential on other Christian authors and ministers, particularly in New England and New York. His work was republished in pamphlets, newspapers, magazines, and books.

The 8-volume set was published in 1808. Much, if not most, of the non-biblical language (words and phrases) in the Book of Mormon, Doctrine and Covenants, and Joseph’s personal writings can be found in the works of Jonathan Edwards and James Hervey. E.g., see the database here: https://www.mobom.‌org/‌‌‌nonbiblical-intertextuality-database and the annotated chapters from the Book of Mormon here: https://www.mobom.org/jonathan-edwards.

We can see that the Lord prepared Joseph to translate the Book of Mormon through his family's instruction in the Christian religion, together with his searching the scriptures and his intimate acquaintance with different denominations. 

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To itemize all the facts would take a much longer post, but we can separate a few facts that everyone can agree upon and see how assumptions, inferences and theories lead to the respective hypotheses (the FAITH model).

Any list of accepted historical facts would include these.

1. Joseph’s leg surgery and recuperation, and his reference to that event when explaining the Restoration.

2. Joseph’s proximity to Dartmouth College during his recuperation and his brother Hyrum’s attendance at a boys' preparatory school located there. (Assumptions and inferences about the extent of Hyrum’s education vary.)

3. Joseph’s early years in Palmyra, his exposure to ministers from different denominations, and the ready availability of Christian writings, including the works of Jonathan Edwards and James Hervey.

4. Joseph’s aversion to writing, as well as his abilities to exhort, preach, and narrate stories.

5. The intensity of Joseph’s religious seeking, reflected in his 1832 history and his mother’s history.

Some commonly cited “facts” about Joseph Smith are questionable. For example, many people cite Emma Smith’s 1879 “Last Testimony” as though it relates facts. We can all agree with the fact that the document exists, but whether it accurately relates historical facts is a separate question.

The “Last Testimony” is in Joseph Smith III’s handwriting. Emma died shortly after the interview and never publicly acknowledged it. The testimony was published six months after her death. The parts of the interview regarding plural marriage were directly contradicted by others who were present at the events; Eliza R. Snow suspected that Emma did not even provide the statements in the document. When Joseph Smith III later discussed the translation, he didn’t even cite the “Last Testimony.” Not only did Joseph III not mention the Last Testimony in his later writing but explicitly rejected SITH in favor of what Joseph and Oliver taught about the plates and interpreters.

These and other aspects of the “Last Testimony” undermine the credibility of the document’s truth claims, suggesting it was more of an apologetic statement and leaving its interpretation as a matter of assumption, inference, etc.

For example, Emma’s “Last Testimony” claims Joseph “could neither write nor dictate a coherent and well-worded letter.” But Joseph did write at least two coherent letters, one to his uncle before beginning the translation, and one to Oliver Cowdery shortly afterward. https://www.josephsmithpapers.org/paper-summary/letter-to-oliver-cowdery-22-october-1829/1. The annotated version of the letter to Oliver shows a variety of influences. https://www.mobom.org/annotated-js-letter-to-oc

Although we have only a few documents in Joseph’s handwriting, the earliest known extant example is Alma 45:22 in the Original Manuscript, presumably written in April or May 1829, which shows Joseph’s cursive handwriting to be easily legible. See a close-up image here: 

https://www.mobom.org/church-history-issues

The parts of Joseph’s 1832 History that he wrote also demonstrate clear, precise penmanship that comes only with practice.

Joseph was far from an ignorant, illiterate farm boy.

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We should expect Joseph's early life to include evidence of God's tutoring to prepare Joseph for his future roles as translator and prophet. The available historical sources support and corroborate this narrative, which also teaches us that the Lord prepares each of us for our respective life missions.