Stephen Smoot, SITH and missionaries

Stephen Smoot is one of our enthusiastic LDS scholars and apologists. I'm told he is posting things on a Facebook group for thousands of LDS missionaries around the world. Surely he has the best of intentions. But apparently the group thinks Preach My Gospel, along with the instructions and guidance from mission leaders and other Church leaders, is inadequate, so they are promoting their own assumptions and inferences to influence the missionaries.

This article was sent to me by a missionary who received Smoot's post. I think missionaries should ignore this and other posts in the Facebook group, but if not, they should at least consider a peer review such as the one I'm offering here. 

I'm curious what Church leaders think about this Facebook group...

Smoot's article is a good summary of the thought process and rationale that supports the SITH narrative (stone-in-the-hat). In the pursuit of clarity, charity and understanding, here is my peer review.

Original in blue, my comments in red, quotes in green.

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How Did Joseph Smith Use Seer Stones to Translate the Book of Mormon?

Let's talk about magic rocks!

As missionaries, you will teach people about the miraculous translation of the Book of Mormon. But sometimes, people ask how Joseph Smith translated it. While we typically say he translated it “by the gift and power of God” because that is how Joseph himself described it, historical records give us additional insights into the process—including the use of seer stones.

Actually, this truncated quotation is taken out of context and thus it misleads readers. While Joseph and Oliver did sometimes say that Joseph translated "by the gift and power of God," they usually added that Joseph did so by means of the Urim and Thummim that came with the plates.

For a complete list of quotations, see

https://www.ldshistoricalnarratives.com/2025/02/translation-references-urim-and-thummim.html

Here are a few to consider:

- "by the gift and power of God by means of the Urim and Thummim."

- "Through the medium of the Urim and Thummim I translated the record by the gift, and power of God"

Orson Pratt explained in a famous 1840 pamphlet that, "Mr Smith, who, by the gift and power of God translated them into the English language, by the means of the Urim and Thummim..."

On other occasions, Joseph and Oliver didn't even mention "gift and power of God" when explaining the translation--but they did mention the Urim and Thummim.

Oliver Cowdery, in what is now Joseph Smith--History, Note 1.

“These were days never to be forgotten—to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, ‘Interpreters,’ the history or record called ‘The Book of Mormon.’ 

Joseph Smith, 1838, in the Elders' Journal.

I obtained them and the Urim and Thummim with them, by the means of which I translated the plates and thus came the Book of Mormon.

(Elders’ Journal I.3:42 ¶20–43 ¶1) 

In the Preface to the 1830 edition, Joseph mentioned the "gift and power of God" but did not mention the Urim and Thummim. But he did emphasize that he took the translation from the plates; i.e., he didn't read it off a stone in a hat as had been alleged by one of his enemies.

- "I would inform you that I translated, by the gift and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the Book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon..."

Joseph Smith History 1:35, explains what constitutes "seers."

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

Notice that it was not the possession and use of a stone found in a well that constituted "seers."

What ARE Seer Stones?

Seer stones are objects historically associated with divination, prophecy, and supernatural insight. Used in various cultures throughout history, they were believed to help individuals perceive hidden knowledge, communicate with spiritual beings, or receive divine revelation. The concept of seer stones is closely related to other "magical" tools such as crystal balls and scrying mirrors used in medieval Europe and pre-Columbian America.

Scrying is a ubiquitous practice around the world. Ancient Egyptians, Greeks, Chinese, and other cultures used polished stones, reflective surfaces, bowls of water, etc. 

In folklore and literature, seer stones often appear as enchanted artifacts granting wisdom or visions of the future. In The Lord of the Rings, the Palantíri are an example of mystical seeing stones that allow individuals to communicate across vast distances and glimpse hidden truths—though they also carry the risk of deception and manipulation. Similarly, in fantasy stories and role-playing games like Dungeons & Dragons, seer stones or crystal orbs are commonly used by wizards, seers, and prophets as tools for supernatural insight. (Fun fact: back in my BYU undergrad days I was in a D&D guild and my character used a seer stone. Yes, I'm a nerd.) These objects symbolize the idea that knowledge beyond the ordinary can be accessed through mystical or divine means.

These fictional and playful examples are irrelevant to a serious discussion. 

Seer Stones in the Book of Mormon

The Book of Mormon itself describes how God prepared stones called “interpreters” (later called the Urim and Thummim by Joseph Smith and others) for translating the record (Mosiah 8:13, 28:13–16). Joseph was given these interpreters—sometimes described as resembling spectacles, since the stones were set in a wire rim—along with the gold plates, and in his published accounts, he emphasized their use as part of the translation and revelation process, while omitting mention of his use of the seer stone. 

Exactly. Which is why it is misleading to (i) claim only that he translated "by the gift and power of God" and (ii) claim that he used a seer stone he found in a well instead of the Urim and Thummim that came with the plates.

This was not done to deceive people about the nature of the translation, but rather to purposefully connect the Book of Mormon with other sacred biblical instruments—such as the Urim and Thummim used by the high priest of ancient Israel to receive divine guidance.

This is pure speculation by Smoot. Anyone can read Joseph's accounts and see that he was simply explaining, in a matter-of-fact way, where he got the Urim and Thummim, what its purpose was, and what he used it for; i.e., to translate the engravings on the plates. 

For example, with Joseph's assistance and using his words, Oliver explained how Moroni introduced the interpreters. 

"He said this history was written and deposited not far from that place, and that it was our brother’s privilege, if obedient to the commandments of the Lord, to obtain and translate the same by the means of the Urim and Thummim, which were deposited for that purpose with the record."

The only connection Joseph specifically made to ancient times was when he wrote that 

"With the records was found a curious instrument which the ancients called “Urim and Thummim,” which consisted of two transparent stones set in the rim of a bow fastened to a breastplate." 

Others, such as W.W. Phelps, sought to explain the Urim and Thummim to his readers by linking it to the biblical references, which describe a much different object.

Beyond the Nephite interpreters, the Book of Mormon contains additional references to seer stones, reinforcing their divine role in revelatory work. In Alma 37:23, a servant of the Lord named Gazelem is described as using a “stone” to bring hidden works of darkness to light, mirroring the role of seer stones in revealing God’s will. 

The text never mentions any "seer stone(s)." Alma 37 refers to "interpreters" twice, but those references are a change to the text, made in 1920. In all the editions Joseph Smith produced and edited, the text referred instead to "directors," the same term used in D&C 17:3 to refer to the Liahona. 

Nothing in Alma 37 refers specifically to translation. This leads to a range of possible interpretations. For example, when put in context, the "stone" in Alma 37:23 appears to be part of the directors (Liahona), which would shine forth in the darkness of the device to point the way to the records to which Alma was referring.  

While interpretations vary, some Latter-day Saints have seen Gazelem as either a prophetic title or a direct reference to Joseph Smith himself. 

Another interpretation is that Gazelem is the name of the stone in the Liahona.

Additionally, Ether 3:1-6 recounts how the brother of Jared, under divine instruction, prepared sixteen stones, which were touched by the Lord to provide light in the Jaredite barges. Later in the same chapter (Ether 3:23-28), God instructs the brother of Jared to seal up two of these stones with his record so that they may aid future generations in translation and revelation—paralleling the role of the interpreters given to Joseph Smith.

This is a good point because the passage refers specifically to translation.

These Book of Mormon accounts suggest a broader pattern of God using stones as sacred instruments of revelation (compare also Abraham 3:1, 4). Rather than being a peculiar or superstitious aspect of early 19th-century culture, Joseph Smith’s use of seer stones aligns with scriptural precedent and reinforces the divine authenticity of his prophetic calling. The translation process, as described by firsthand witnesses, points to an act of divine revelation, further supporting the authenticity of the Book of Mormon.

In this paragraph, Smoot has framed the Urim and Thummim as "seer stones," contrary to the name and description that Joseph and Oliver always gave. 

Joseph Smith's Seer Stones

In addition to the Nephite interpreters, historical accounts indicate that Joseph sometimes used a seer stone he had previously discovered during his teenage years. Before his prophetic calling, Joseph had a reputation as a "village seer" in his rural New York community. 

Joseph's "reputation" was related by his critics years later. 

Like others in his time who believed in folk traditions, he sometimes used seer stones to search for lost objects and buried treasure. 

Joseph and Oliver both addressed this claim by ridiculing it.

This practice reflected a widespread belief in the supernatural and the idea that certain individuals had spiritual gifts to perceive hidden things. While some saw this as superstition, and his enemies used it to cast doubt on his credibility, from a faithful perspective, we can recognize that Joseph’s experiences as a village seer helped prepare him for his later role as a prophet. 

That's an assumption and inference, just one of many.

The spiritual gifts he practiced as a young man—seeking hidden knowledge through divine means—would later be refined and magnified when he was called to translate the Book of Mormon and receive revelation for the Church. 

More assumption and inference, stated as facts.

Joseph never denied being a "money digger" in his youth, but over time, he moved away from folk practices and relied more directly on divine communication through priesthood authority and the Holy Spirit.

This is all that Joseph actually wrote about this topic:

Question 10th. Was not Jo Smith a money digger?

Answer. Yes, but it was never a very profitable job to him, as he only got fourteen dollars a month for it.

(Elders’ Journal I.3:43 ¶13–14)

How Did Joseph Smith Use Seer Stones?

In addition to using the Nephite interpreters, accounts from witnesses of the translation—including Emma Smith, Martin Harris, David Whitmer, and others—describe Joseph sometimes placing a seer stone in a hat to block out external light and then dictating the text of the Book of Mormon to his scribes. 

These SITH accounts came long after Joseph and Oliver were dead and thus had no way to correct or refute them. But the SITH narrative was articulated in Mormonism Unvailed, which Joseph and Oliver specifically did refute.

Some of these witnesses reported that words would appear to Joseph, which he would read aloud. It is sometimes difficult to disentangle when Joseph was using which translation device, because our accounts aren't always consistent. 

To the contrary, Joseph, Oliver and John Whitmer were always consistent. The accounts from David, Emma, and Martin were inconsistent and contradictory.

While we do not know all the details of how the Lord’s power worked through this process, we do know that Joseph’s ability to translate did not depend on conventional scholarship, linguistic training, or any known earthly method. The translation came through revelation, just as Joseph always testified.

Definitely not conventional scholarship, but Joseph said he copied the characters and translated them, indicating that he did learn the language. 

Why Did Joseph Use Seer Stones?

Throughout the Bible, God often used physical objects to help His prophets receive revelation and accomplish His purposes. When Moses was called to lead Israel, God endowed his staff with divine power, enabling it to turn into a serpent, part the Red Sea, and bring forth water from a rock (Exodus 4:1–5, 14:16, Numbers 20:11). The high priest of Israel used the Urim and Thummim, sacred stones placed in the breastplate of judgment, to receive divine guidance in making important decisions (Leviticus 8:8, Numbers 27:21, 1 Samuel 28:6). The Ark of the Covenant (basically a wooden box), which housed sacred relics including the stone tablets of the law, symbolized God's presence and was instrumental in Israel’s victories and covenant relationship with the Lord (Exodus 25:21-22, Joshua 3:13).

All of this is irrelevant.

In the New Testament, Jesus used physical means in miraculous healings, such as applying mud to a blind man’s eyes to restore his sight (John 9:6-7) and allowing a woman to be healed simply by touching the hem of His garment (Mark 5:27-29). Even lots—probably small sticks or dice—were cast to discern God’s will, as seen when the apostles chose Matthias to replace Judas (Acts 1:26). These biblical examples demonstrate that God often works through tangible objects to reveal His power, guide His servants, and accomplish His divine purposes.

The examples are interesting but irrelevant.

Joseph’s use of seer stones fits within this biblical pattern—God provided Joseph tangible instruments to assist in His work. While Joseph Smith’s use of seer stones might seem unusual to us today, it was part of his early revelatory experiences and was a method the Lord used to help bring forth the Book of Mormon.

Again, Smoot glides right past the Urim and Thummim narrative by substituting the term "seer stones."

Beware of Conspiracy Theories

Some individuals, often motivated by a desire to defend Joseph Smith, promote conspiracy theories claiming that he never used seer stones in the translation of the Book of Mormon. 

It's not a "conspiracy theory" to read all the historical references and realize that Joseph and Oliver were consistent and excluded any use of a translation device other than the Urim and Thummim that came with the plates, having been prepared by the Lord for that specific purpose. Notice that in this piece, Smoot never quotes what Joseph and Oliver said, apart from an out-of-context excerpt.

These claims contradict overwhelming historical evidence from firsthand witnesses, including faithful believers like Emma Smith, David Whitmer, and Martin Harris, who all testified that Joseph used seer stones during the translation process. 

First, the evidence Smoot cites is hardly "overwhelming." It consists of statements by three people, decades after the fact, that are all untrustworthy for various reasons. 

The famous Martin Harris quotation--the only one that mentions seer stones--was not published until years after his death and was recorded by only one person out of the dozens who spoke with Harris.

Emma left two statements, a letter and an interview. The letter is a response to an unknown question and in the letter Emma explains her memory was inadequate to answer simple questions and that she would need to refer back to the Times and Seasons to refresh her recollection. The interview was conducted by her son, Joseph Smith III, who later ignored her statements about the translation when he rejected David Whitmer's SITH accounts. Numerous witnesses claimed that the parts of Emma's letter regarding plural marriage were outright lies, and Brigham Young said Emma was a liar.

David Whitmer's accounts contain a variety of claims. He was never a scribe and said he was not around for most of the translation. His accounts are self-contradictory, likely because he was relating hearsay. He apparently coordinated his testimony with Emma to refute the Spalding theory that predominated the media of his day; i.e., the Spalding theory had Joseph reading the text from behind a curtain or "vail," so David and Emma insisted Joseph had nothing between himself and his scribes, with the plates covered up during the "translation," contrary to what Martin Harris and others claimed.

It is not a "conspiracy" to compare the credibility of these witness statements with the formally published, specific and unambiguous statements from Joseph and Oliver. 

Denying this part of history does not protect faith—it actually weakens it by creating an unrealistic version of Joseph Smith that cannot be sustained when people encounter primary sources.

It's not a question of "denying this part of history" but of assessing the credibility and reliability of the various accounts. Smoot is free to elevate the SITH witnesses above Joseph and Oliver, but everyone should start by laying out all the facts, and they spelling out their respective assumptions, inferences, theories, etc.

Instead, Smoot lays out his assumptions and inferences as if they were facts and omits facts that contradict his theories. 

Importantly, the Church has openly acknowledged Joseph Smith’s use of seer stones, emphasizing that they were an integral part of the translation process. This is reflected in official Church publications such as the Saints series, Revelations in Context, and the Gospel Topics essays, which provide well-documented historical narratives that affirm Joseph’s use of both the Nephite interpreters and his personal seer stone. 

The Church's policy of transparency has led to the open acknowledgement of the historical sources about the seer stone, but that's different from claiming that those sources were correct and Joseph and Oliver were wrong. 

For example, the Church has not accepted Royal Skousen's conclusion, which follows directly from Smoot's approach, that "Joseph Smith’s claim that he used the Urim and Thummim is only partially true; and Oliver Cowdery’s statements that Joseph used the original instrument while he, Oliver, was the scribe appear to be intentionally misleading."

The Saints series, Revelations in Context, and the Gospel Topics essays are examples of transparency--to a point. They were all written by scholars who chose not to include what Joseph and Oliver said, in context, but who chose to include what the SITH sources stated without assessing their credibility, reliability, etc. That's all fine, because what Joseph and Oliver said are readily available outside these materials, such as in the Joseph Smith Papers, for everyone to see. 

But it's up to each Latter-day Saint to read these reference materials, along with the authentic historical documents from Joseph and Oliver, to make informed decisions. 

No Church leader has ever asked Latter-day Saints to defer to the opinions, interpretations, assumptions, inferences, or theories of scholars, nor has any Church leader ever asked Latter-day Saints to delegate responsibility for their own beliefs to any scholar.

Certainly no missionary should blindly accept the theories of scholars. Instead, missionaries should rely on the scriptures, authentic historical references, and the teachings of the prophets.

In 2015, the Church even published photographs of one of Joseph Smith’s seer stones, further demonstrating transparency on this topic. 

Transparency is the driving force behind these historical presentations. But the scholars who promote SITH oppose transparency, as we've seen in this very article by Smoot. Regarding the seer stone photograph, the scholars assume the chain of custody of that stone is solid, but in actuality it is murky and controversial. Again, that is all fine, so long as it is presented with transparency.

Church leaders today consistently recognize and teach that Joseph Smith received revelation through various means, including seer stones, and that these methods align with scriptural patterns of divine communication.

To frame this as "recognizing" Joseph Smith used seer stones is an implicit declaration that this was a historical fact, which of course is unknowable. 

That Joseph may have used seer stones to translate the Book of Mormon is one of multiple working hypotheses that candor and transparency recognize, but it is still up to each Latter-day Saint to make an informed decision based on all the available facts, rather than to delegate that responsibility to Smoot or other scholars.

Rather than fearing the reality of how Joseph translated, and instead of retrenching fundamentalist assumptions about how we think prophets ought to act, we should embrace the fact that God worked through him in miraculous ways, even if those ways are different from what we might expect today. 

This pejorative framing demonstrates a lack of scholarly analysis. It also demonstrates Smoot's firm conviction that he is the one who knows "the reality of how Joseph translated," which reality (in his mind) requires rejecting that Joseph and Oliver said, as Royal Skousen has.

The legitimate question is whether, and to what extent, we believe and accept what Joseph and Oliver said vs. what others claimed.

A strong testimony is built on truth, not revisionism. 

A deeply ironic statement, given that Smoot's SITH narrative is entirely revisionist history, changing the translation narrative from how Joseph and Oliver related it and how it was presented by their contemporaries and successors in Church leadership.

When we honestly acknowledge the historical record, we strengthen faith by showing that Joseph did not need deception or secrecy—he simply acted as an instrument in the Lord’s hands. 

Another ironic statement, given that Smoot embraces the Skousen explanation that Joseph and Oliver misled everyone, that Smoot offered merely a truncated, misleading excerpt from what Joseph and Oliver said, and that Smoot refused to share what they actually said about the translation, in context. 

The Book of Mormon remains the miraculous, inspired word of God, and its truthfulness is confirmed not by avoiding historical realities but by seeking a spiritual witness through study, prayer, and the Holy Ghost.

This axiomatic sentiment, which every faithful Latter-day Saint accepts, does not cure the defects in Smoot's reasoning and rhetoric.

Don’t Accept the Skeptical Framing

On the other hand, critics often frame Joseph Smith’s use of seer stones as either fraudulent or superstitious, as though he was either a deliberate con man or a credulous fool. But we don’t have to accept that skeptical perspective either.

And yet, Smoot, like Skousen, concludes that Joseph and Oliver deliberately misled everyone by claiming Joseph used the Urim and Thummim that came with the plates instead of the seer stone Joseph found in a well.

Throughout history, religious figures have received divine revelation through methods that may seem unusual to later generations, yet those methods do not diminish the legitimacy of their experiences. Joseph Smith’s use of seer stones in the translation of the Book of Mormon actually strengthens its authenticity, as it precludes the idea that he was secretly reading from notes, manuscripts, or other sources.

This is the rationale that David and Emma used to describe SITH instead of adhering to what Joseph and Oliver always said.

Witnesses consistently described Joseph dictating for hours at a time as he looked at the translation instruments—the Nephite interpreters or a seer stone—without referring to any written materials. 

Here, Smoot deflects attention from the reality that the SITH witnesses he believes rejected what he just wrote. Emma and David adamantly insisted Joseph did not use the Nephite interpreters. David insists Joseph didn't even have them after he lost the 116 pages. But Smoot's lack of transparency leaves his readers ignorant of the inherent conflict in his argument.

Even more remarkably, he could resume dictation exactly where he left off without having previous sections read back to him, something that would be highly difficult if he were composing the text himself. 

This is a good point, not because it has anything to do with a "seer stone" but because if Joseph was translating the engravings on the plates (as the Lord instructed him), he would naturally know exactly where he left off.

If Joseph had been fabricating the Book of Mormon through conventional means, he would have required extensive reference materials, outlines, or drafts to keep track of the complex narrative, dozens of named individuals, intricate doctrinal discussions, and long, structured sermons. 

This might be effective apologetics for some, but this exaggeration "protests too much," as others have shown. 

Yet no such preparatory documents exist, nor did witnesses ever report seeing him consult anything apart from the translation instrument.

Here Smoot simply adopts the SITH narrative from Mormonism Unvailed; i.e., that the "plates were of no use" because Joseph just read words that appeared on the stone in the hat. Obviously this contradicts the Lord's instruction to translate the engravings on the plate, as well as the entire narrative about the Urim and Thummim, the difference between the abridged plates and the plates of Nephi, etc. 

Besides, it's axiomatic that the SITH witnesses did not report Joseph consulting any "preparatory documents." This type of circular reasoning is ineffective apologetics.  

Moreover, the translation process moved at an extraordinary pace—an entire book of over 500 pages dictated in roughly three months—something unheard of in the production of literature, particularly from someone with Joseph’s limited formal education. 

David Whitmer said it took eight months, which Joseph's own account corroborates, but some LDS apologists seem to think it is more impressive the shorter the time it took, so they disregard what David and Joseph said on this topic.

The dictation method also lacked the hallmarks of fraud or careful literary construction. Unlike authors or hoaxers who revise, backtrack, and refine their wording, Joseph dictated straight through, with no major revisions, producing a text rich in literary complexity, internal consistency, and theological depth.

This might be a good point, but I don't know of any "hoaxers" who revise, backtrack, etc. Of course, critics say Joseph was reading a separate manuscript, in which case this argument is irrelevant. I believe that Joseph translated the engravings on the plates, so I find the point persuasive, but I can see how it appears ridiculous to others.

Rather than being an argument against the authenticity of the Book of Mormon, Joseph’s use of seer stones actually highlights the miraculous nature of its translation. 

This is an amazing argument: rejecting what Joseph and Oliver said makes the whole process even more miraculous. In my view, making Joseph and Oliver out as deceivers undermines the whole process, but everyone can decide for themselves.

The firsthand testimonies of those who observed the process align with Joseph’s own declaration that the book was brought forth “by the gift and power of God.”

Once again, Smoot trots out the misleading excerpt without even acknowledging the Urim and Thummim--especially the accounts of Joseph and Oliver describing the translation by referring to the Urim and Thummim without mentioning "the gift and power of God."

To portray Emma and David as giving "firsthand testimonies" is merely an assumption that what they observed was the actual translation, that they did not have any ulterior motives, and that they were not influenced by one another or by Mormonism Unvailed or other SITH accounts.

When we take the historical evidence seriously, the translation process is not an obstacle to faith but rather a profound witness that Joseph Smith was not composing the Book of Mormon—he was receiving it.

Every Latter-day Saint who "takes the historical evidence seriously" does two things that Smoot and his fellow SITH scholars continually refuse to do, as shown in this very piece:

1. Take everything that Joseph and Oliver said seriously; i.e., lay out all the facts (authentic historical documents) for everyone to see.

2. Assess the credibility and reliability of each source, including the statements by those who reject, contradict, or deny what Joseph and Oliver said.

What Does This Mean for Us?

Throughout scripture, as I mentioned previously, God has used physical objects to channel His power and accomplish His purposes. The fact that seer stones are unfamiliar to us today does not mean they were inappropriate or deceptive—even if some people may have thought so or continue to think so. 

Another logical fallacy. The question is not whether "seer stones" are inappropriate or deceptive, but whether we should trust Joseph and Oliver versus trust those who contradicted what they said.

What matters is not the method of revelation but the fruits of it. 

This is accurate in a sense, but there are lots of religions that have born productive, inspiring fruits. That doesn't make them all "true" or authentic.

This is the old "it doesn't matter which stone(s) he used" argument, which is a good way to handle cognitive dissonance for many people, both faithful LDS and critics. But others want to resolve their cognitive dissonance by understanding the facts and the related assumptions, inferences, theories, etc. 

To repeat the fundamental issue that Smoot ignores: What matters is whether Joseph and Oliver told the truth about the origin of the Book of Mormon. 

The Book of Mormon stands as a powerful witness of Jesus Christ, and its divine influence is not diminished by the fact that its translation process involved instruments we may not fully understand.

Here, Smoot hedges a bit. We may not fully understand how the Urim and Thummim operated, so that's a good point. 

But we do understand the difference between honesty and deceit, and if, as Smoot, Skousen and other SITH promoters propose, Joseph and Oliver intentionally misled everyone about the translation, we can hardly expect most people to embrace the Book of Mormon, no matter what it teaches.

As missionaries, when questions about seer stones arise, you don’t need to be afraid of them. Instead, you can confidently explain that Joseph Smith’s translation was a divine process and that the Book of Mormon’s truthfulness is ultimately confirmed by the Spirit. 

That's excellent--as far as it goes.

Except both missionaries and their friends remain confused by the SITH narrative that Joseph and Oliver misled everyone when they spoke and wrote about the Urim and Thummim. 

There's a reason why Joseph and Oliver refuted the SITH narrative from Mormonism Unvailed, and many Latter-day Saints remain perplexed at why certain modern LDS scholars don't do the same.

When we recognize that God works in ways that sometimes challenge our assumptions, our faith is strengthened, not weakened. 

I've heard some of these scholars express this idea that the more unbelievable the origin of the Book of Mormon is, the stronger our faith needs to be to accept it. And there's hardly anything more unbelievable than the claim that Joseph and Oliver misled everyone about the origin of the Book of Mormon (as well as the setting of the Book of Mormon), but they told the truth about everything else.

David Whitmer, the patron saint of SITH, insisted that Joseph and Oliver misled everyone not only about the origin of the Book of Mormon but also the restoration of the Priesthood, the revelations in the Doctrine and Covenants, and other matters.

In my view, it's far more faith-affirming to believe that Joseph and Oliver told the truth about everything. And far less confusing.

Especially for missionaries and the friends they are teaching.

What matters most is that the Book of Mormon leads people to Jesus Christ, and that is a miracle—truly a "marvelous work, and a wonder."

Here I agree with Smoot.

stephen smoot

References

Below is a selection of references regarding the translation of the Book of Mormon "by means of the Urim and Thummim."

_____

Doctrine and Covenants 5

3 And I have caused you that you should enter into a covenant with me, that you should not show them except to those persons to whom I commanded you; and you have no power over them except I grant it unto you.

4 And you have a gift to translate the plates; and this is the first gift that I bestowed upon you; and I have commanded that you should pretend to no other gift until my purpose is fulfilled in this; for I will grant unto you no other gift until it is finished.

Joseph Smith History 1:35 Also, that there were two stones in silver bows—and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim—deposited with the plates; and the possession and use of these stones were what constituted “seers” in ancient or former times; and that God had prepared them for the purpose of translating the book. . . .

JS-H 1:42 Again, he told me, that when I got those plates of which he had spoken—for the time that they should be obtained was not yet fulfilled—I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. 

Joseph also wrote:

“After I had obtained the above revelation [D&C 3], both the plates and the Urim and Thummim were taken from me again; but in a few days they were returned to me, when I inquired of the Lord, and the Lord said thus unto me: 

[D&C 10]. 

“Revelation given to Joseph Smith. Jr. May 1829, informing him of the alteration of the  Manuscript of the fore part of the Book of Mormon.

1. Now behold I say unto you, that because you delivered up those writings which you had power given unto you to translate, by the means of the Urim and Thummim, into the hands of a wicked man, you have lost them: 

2. and you also lost your gift at the same time, and your mind became darkened; 

3. nevertheless, it is now restored unto you again, therefore see that you are faithful and continue on unto the finishing of the remainder of the work of translation as you have begun.

...

 30 Behold, I say unto you, that you shall not translate again those words which have gone forth out of your hands;

 31 For, behold, they shall not accomplish their evil designs in lying against those words. For, behold, if you should bring forth the same words they will say that you have lied and that you have pretended to translate, but that you have contradicted yourself.

32 And, behold, they will publish this, and Satan will harden the hearts of the people to stir them up to anger against you, that they will not believe my words.

33 Thus Satan thinketh to overpower your testimony in this generation, that the work may not come forth in this generation.

...

 39 Yea, and you remember it was said in those writings that a more particular account was given of these things upon the plates of Nephi.

40 And now, because the account which is engraven upon the plates of Nephi is more particular concerning the things which, in my wisdom, I would bring to the knowledge of the people in this account—

 41 Therefore, you shall translate the engravings which are on the plates of Nephi, down even till you come to the reign of king Benjamin, or until you come to that which you have translated, which you have retained;

42 And behold, you shall publish it as the record of Nephi; and thus I will confound those who have altered my words.

...

45 Behold, there are many things engraven upon the plates of Nephi which do throw greater views upon my gospel; therefore, it is wisdom in me that you should translate this first part of the engravings of Nephi, and send forth in this work.

(Times and Seasons, (Nauvoo, Hancock Co., IL), 1 June 1842, vol. 3, no. 15, p. 801)

 https://www.josephsmithpapers.org/paper-summary/times-and-seasons-1-june-1842/3

Despite Letter I and the other statements, questions about the translation because of Mormonism Unvailed and other anti-Mormon literature. Joseph published a specific explanation in the Elders' Journal.

Question 4th. How, and where did you obtain the Book of Mormon?

Answer. Moroni, the person who deposited the plates, from whence the Book of Mormon   was translated, in a hill in Manchester, Ontario County, New York, being dead, and raised again therefrom, appeared unto me and told me where they were and gave me directions how to obtain them. I obtained them and the Urim and Thummim with them, by the means of which I translated the plates and thus came the Book of Mormon.

(Elders’ Journal I.3:42 ¶20–43 ¶1)

In 1842, the question persisted so Joseph explained it again in the Wentworth letter, published as "Church History" in the Times and Seasons.

These records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long and not quite so thick as common tin. They were filled with engravings, in Egyptian characters and bound together in a volume, as the leaves of a book with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving. With the records was found a curious instrument which the ancients called “Urim and Thummim,” which consisted of two transparent stones set in the rim of a bow fastened to a breastplate.

Through the medium of the Urim and Thummim I translated the record by the gift, and power of God.

(Times and Seasons III.9:707 ¶5–6)

https://www.josephsmithpapers.org/paper-summary/times-and-seasons-1-march-1842/5

Joseph reiterated this statement in 1844.

These records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long and not quite so thick as common tin. They were filled with engravings, in Egyptian characters and bound together in a volume, as the leaves of a book with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving. With the records was found a curious instrument which the ancients called “Urim and Thummim,” which consisted of two transparent stones set in the rim of a bow fastened to a breastplate.

Through the medium of the Urim and Thummim I translated the record by the gift, and power of God.

https://www.josephsmithpapers.org/paper-summary/latter-day-saints-1844/3

Joseph Smith's history explains that he received the Urim and Thummim back:

“In the mean time while Martin Harris was gone with the writings, I went to visit my father’s family at Manchester. I continued there for a short season and then returned to my place in Pennsylvania. Immediately after my return home I was walking out a little distance when behold the former heavenly messenger appeared and handed to me the Urim and Thummim  again, (for it had been taken from me in consequence of my having wearied the Lord in asking for the privilege of letting Martin Harris take the writings which he lost by transgression,” 

https://www.josephsmithpapers.org/paper-summary/times-and-seasons-16-may-1842/4

(Times and Seasons, 16 May 1842 p.786)

Furthermore, anyone can read the Pearl of Great Price, in which Oliver Cowdery refuted SITH when he wrote Letter I, now canonized as Note 1 to Joseph Smith-History 1:71.   

*Oliver Cowdery describes these events thus: “These were days never to be forgotten—to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, ‘Interpreters,’ the history or record called ‘The Book of Mormon.’

(Joseph Smith—History, Note, 1)

With the specific assistance of Joseph Smith, Oliver Cowdery wrote a detailed description of Moroni's visit in 1835.

He [Moroni] said this history was written and deposited not far from that place, and that it was our brother’s privilege, if obedient to the commandments of the Lord, to obtain and translate the same by the means of the Urim and Thummim, which were deposited for that purpose with the record.

https://www.josephsmithpapers.org/paper-summary/history-1834-1836/68

Oliver reiterated the point when he rejoined the Church in 1848.

“I wrote with my own pen the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet as he translated it by the gift and power of God by means of the Urim and Thummim, or as it is called by that book, holy interpreters. 

I beheld with my eyes and handled with my hands the gold plates from which it was translated. I also beheld the Interpreters.

https://catalog.churchofjesuschrist.org/assets?id=22222322-f4fe-41e3-aa86-bfc54b94df92&crate=0&index=14 

The earliest known reference to the Urim and Thummim was published in the Boston Investigator on August 10, 1832. The article, titled "Questions proposed to the Mormonite Preachers," related an interview with Orson Hyde and Samuel Smith that included these questions and answers:  

Q. -- In what manner was the interpretation, or translation made known, and by whom was it written?

A. -- It was made known by the spirit of the Lord through the medium of the Urim and Thummim; and was written partly by Oliver Cowdery, and partly by Martin Harris.

Q. -- What do you mean by Urim and Thummim? 

A. -- The same as were used by the prophets of old, which were two crystal stones, placed in bows, something in the form of spectacles, which were found with the plates. 

See https://www.josephsmithpapers.org/topic/urim-and-thummim, note 5, and

http://www.sidneyrigdon.com/dbroadhu/NE/miscne01.htm