What do you think?
Rate this book
Joseph Smith's Seer Stones
When the Church released photos of the brown seer stone that was owned and used by Joseph Smith, the news ignited a firestorm of curiosity and controversy. People wanted more information and wondered why they hadn't been aware of the stone's existence.
This book discusses the origins of Joseph Smith's seer stones and explores how Joseph used them throughout his life in a way that goes beyond translating the Book of Mormon. It also traces the provenance of his stones once they left his possession. The authors examine how the Book of Mormon itself provides a storyline about the history of seer stones and how this helped Joseph Smith learn about his own prophetic gifts.
This book discusses the origins of Joseph Smith's seer stones and explores how Joseph used them throughout his life in a way that goes beyond translating the Book of Mormon. It also traces the provenance of his stones once they left his possession. The authors examine how the Book of Mormon itself provides a storyline about the history of seer stones and how this helped Joseph Smith learn about his own prophetic gifts.
267 pages, Kindle Edition
Published August 29, 2016
12 people are currently reading
95 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 22 of 22 reviews
June 16, 2017
Seer stones are weird.
This book is a historical investigation into the origins, use, and custodial provenance of Mormon prophet Joseph Smith's seer stones. What stones did JS have? Where did he get them? What did they mean to him? What did they mean to other people? What did he do with them? What happened to them after he died? In addition to laying out these questions (usually concluding that the historical record can only give less approximate answers than we might prefer), they also discuss seer stones in the context of the Book of Mormon narrative, and conclude with a theological interpretation of seer stones based on Joseph Smith's revelations and claims. I found the historical analysis more compelling than the theological analysis. They border on claiming that the Book of Mormon is infallible, for instance, which seems unhelpful and unwarranted.
Note: While the authors explain the book is intended for Latter-day Saints as well as people from other backgrounds, it sometimes assumes a familiarity with Mormonism that outsiders likely lack.
The book includes some great new art I wish the LDS Church would use in its teaching materials, as well as some handy appendices to spur further research. I would love to see a folklore history of seer stones in LDS culture, for example.
This book is a historical investigation into the origins, use, and custodial provenance of Mormon prophet Joseph Smith's seer stones. What stones did JS have? Where did he get them? What did they mean to him? What did they mean to other people? What did he do with them? What happened to them after he died? In addition to laying out these questions (usually concluding that the historical record can only give less approximate answers than we might prefer), they also discuss seer stones in the context of the Book of Mormon narrative, and conclude with a theological interpretation of seer stones based on Joseph Smith's revelations and claims. I found the historical analysis more compelling than the theological analysis. They border on claiming that the Book of Mormon is infallible, for instance, which seems unhelpful and unwarranted.
Note: While the authors explain the book is intended for Latter-day Saints as well as people from other backgrounds, it sometimes assumes a familiarity with Mormonism that outsiders likely lack.
The book includes some great new art I wish the LDS Church would use in its teaching materials, as well as some handy appendices to spur further research. I would love to see a folklore history of seer stones in LDS culture, for example.
October 14, 2016
In September 2015, photographs of one of Joseph Smith’s seer stones were
published in the Joseph Smith Papers: Revelations and Translations:
Volume 3. To go along with this, an article was published in the October
2015 Ensign [1] that gave a brief overview of seers, seer stones, and
the translation of the Book of Mormon, and also included one of the
photographs. This was significant because prior to that, it had been
unseen, locked away in the First Presidency’s vault. As it turns out,
there were many that were unaware that a seer stone had been used in the
translation of the Book of Mormon and this apparently caused some
surprise and confusion.
This book goes much further than the Ensign article to “provide a
friendly introduction to seer stones,” as well as to “provid[e] an
introduction to the historical sources in an accessible style for
Latter-day Saints and others.” [2] In doing so, they include sources
both friendly and unfriendly to the church (but unfortunately do not
always differentiate between them for readers who may not be familiar
with some of them). This is an important book in that it is the first
fully devoted to the topic.
The introduction talks about “Mormon Paradigm Shifts.” This is for those
who were taken by surprise to find out about seer stones, in spite of a
multitude of references in church literature throughout the years. “With
so many Latter-day Saint scholars acknowledging and studying Joseph
Smith’s use of seer stones, it is clear that the Church has not been
hiding this information. And yet, as with many historically specific
topics, without direct references provided in Church teaching materials
and curriculum, the average Latter-day Saint would not necessarily
encounter the seer stones in the course of their devotional study.
...That is why the latest appearance of the topic in the October 2015
Ensign (and Liahona) was so important: it underscores how, even while
keeping a sacred relic private, the Church continues to be open about
the miraculous process of the translation of the Book of Mormon.” [3]
The first chapter explains that while a divide has been created between
magic and religion, to Joseph Smith and those around him, there was no
divide. The word “occult” is used several times, which I found jarring,
as it is usually critics who use that term in a pejorative way, and the
authors do not explain what they mean by it.
In chapter two, money digging is addressed. There were many people in
the area who used seer stones and divining rods to find buried treasure,
and Joseph likely became interested through their influence. “Modern
historians studying the use of seer stones in the Book of Mormon
translation process often look at Joseph’s money-digging days for
answers or clues to understand the translation process better. The
decision to make this comparison, though, is structured around a
division: the idea that money digging was a nonreligious endeavor, while
the translation of the Book of Mormon was decidedly religious in nature.
However, these labels are imposed by the modern perspective, and they
ignore that both treasure seeking and translating were likely perceived
by Joseph’s early converts as supernatural events.” [4]
Chapter three addresses the question of where Joseph Smith found his
seer stones, of which he had at least three. Research done by D. Michael
Quinn is compared with that of Mark Ashurst-McGee, and found to be
conflicting in some details. Various historic accounts from both
believers and critics are compared. It is determined that the brown
stone may have been found on the shore of Lake Erie, after looking
through someone else’s stone and being shown where to find it, while the
white stone was probably found either while digging a well or looking
for treasure. “...It is clearly acknowledged that the stones were found
in the New York landscape and under the influences of money-digging
culture, yet that context does not seem to conflict with the idea that
God guided Joseph Smith to find the seer stone. Decades later, Mormons
had disconnected other ideas and emphasized the idea that it was a
revelatory process, similar to Joseph Smith’s future prophetic role.” [5]
In the fourth chapter, the use of seer stones in the translation of the
Book of Mormon is discussed. Several different theories of translation
are compared, including those of Royal Skousen, B. H. Roberts, Dan
Vogel, Richard Bushman, Blake Ostler, Brant Gardner, and Grant Hardy.
“Some of these translation theories and scholarly approaches require
readers to disregard Joseph Smith’s miraculous claims about the Book of
Mormon, while others try to find a common ground between faith and
skepticism.” [6] Joseph Smith does not seem to have left a record
describing what he saw on the seer stones, although it is possible that
something may yet be uncovered. According to witnesses, the Nephite
interpreters that came with the gold plates were eventually replaced by
a single seer stone (there are conflicting reports over whether it was
the brown or white one), either of which were also referred to as the
Urim and Thummim. Joseph put the stone in a hat to block out light and
according to several different accounts, words appeared on it and stayed
until they had been transcribed. This was a new use for seer stones -
when searching for treasure people saw visions rather than words. “The
process of translation provides convincing evidence that Joseph was
explicitly doing something fundamentally different while translating
than he had done as a money digger.” [7]
The next chapter attempts to trace ownership of the white and brown
stones after the church was established. “It examines the evidence we
have about each of the seer stones and their custodial history, while
admitting that there is not enough evidence to assure ourselves that we
know exactly what happened to them at every point over nearly two
hundred years.” [8] The brown stone appears to have been given away to
Oliver Cowdery after the Book of Mormon was translated. According to
Emma, it was the stone used for the translation. It was then given to
Phineas Young, who gave it to his brother, Brigham. Zina Diantha
Huntington Young then got it after Brigham died, and then passed it on
to her daughter who apparently gave it to John Taylor. At some point
Wilford Woodruff had it but then Joseph F. Smith retained it in the
Smith family and Joseph Fielding Smith eventually put in the First
Presidency’s collection. The white stone seems to have been carried by
Joseph Smith throughout his life, and may have been valued above the
brown stone, which he had given away. The authors believe it may have
actually been the stone that was used in the Book of Mormon translation.
It is supposed that the white stone travelled with the brown stone after
Joseph’s death, and was the seer stone that Wilford Woodruff consecrated
on the altar of the Manti Temple.
Chapter six talks about seer stones in the Book of Mormon. “Like Joseph
Smith, prophets in the Book of Mormon use sacred objects and ancient
relics to translate old records and uncover new revelation from God. In
particular, two characters, the brother of Jared and Mosiah II,
demonstrate a propensity for receiving revelation linked to unknown
languages, often with the assistance of sacred objects.” [9] When the
brother of Jared wrote down his vision and sealed it up, he included two
stones to be used for future interpretation. There is discussion about
whether the seer stones that Mosiah II (it is assumed we understand that
the designation means Mosiah the grandson of Mosiah, as it is not
explained until later in the chapter) possessed are the same or a
different set, and an argument is given for there being only one, which
was passed down from generation to generation. The possibility is then
raised that these same stones were given to Joseph as the Nephite
interpreters, or if there had been two sets, they could have been those
of Mosiah II. There is also some discussion over the name Gazelem that
appears in Alma 37:23, and several theories are given as to who or what
it referred to.
Chapter seven talks about questions raised by the Book of Mormon, which
it also answers. The topic of the presence of King James Bible language
and content is discussed, and it is concluded that “Nephi’s varied forms
of borrowing demonstrate his belief that close association with biblical
characters and text actually provides evidence for the truthfulness of
his record.” And that “many nineteenth-century readers, particularly
those involved in the Restorationist movement, would have expected any
word from God to sound like the words from God they already had.” [10]
One of the more interesting things in this chapter is the idea that the
Liahona was a seer stone. “Similar to the Liahona, Joseph Knight and
David Whitmer claimed that words would appear on Joseph’s seer stone and
then disappear after he had dictated the words to a scribe. Furthermore,
just as the Liahona functioned by faith and righteousness, so did the
seer stones Joseph used to translate the Book of Mormon.” [11]
In chapter eight, the authors mention the currently common theory that
Joseph started translating with the Nephite interpreters, then switched
to his own seer stone, then finally was able to receive revelation
without any aids. It is proposed that he never actually stopped using a
seer stone, as he apparently carried the white one with him throughout
his life, and there are accounts of him using it on many occasions,
including possibly for the translation of the Book of Abraham. “In
addition to translating at least a portion of every scriptural text of
the Restoration with a seer stone, it is significant that at least some
of Joseph’s contemporaries believed that revelation through a seer stone
was the surest way of receiving revelation from God.” [12] Indeed,
Joseph taught in D&C 130 that “the place where God resides is a great
Urim and Thummim” and that we may each receive a white stone “whereby
things pertaining to a higher order of kingdoms will be made known.” [13]
There are also interesting appendixes which cover information such as
which of Joseph’s neighbors owned a seer stone, Joseph’s other stones
(including the supposed green one), Hiram Page’s seer stone, when
exactly Joseph got his seer stones, mentions of the Urim and Thummim in
the Old Testament, and the white stone mentioned in Revelation 2:17.
There is then an annotated biography for seer stone sources, which
includes 52 pages of statements from different people regarding the stones.
The book has many illustrations, photos, charts, and diagrams, including
illustrations of what the translation process may have actually looked
like when using seer stones, with Joseph looking into a hat. The
diagrams and charts seem to be meant to clarify sequences of events or
compare statements, but some of them are actually a little confusing.
And in some places the book seems a bit disorganized, repetitive, or
confusing. There are also a distracting number of typos. These things
may be because of multiple authors, or a short production time, but it
could have used more editing.
Overall, the book is a very interesting read for anyone wanting to know
more about seer stones. In some ways, it leaves more questions open than
it answers, but it is a good starting point for further research. And
perhaps there is yet more information waiting to be uncovered.
Footnotes:
[1] https://www.lds.org/ensign/2015/10/jo...
[2] Page XIII
[3] Page XXI-XXII
[4] Page 9
[5] Page 39
[6] Page 48
[7] Page 56
[8] Page 65
[9] Page 89
[10] Page 115
[11] Page 121
[12] Page 129
[13] Page 135
published in the Joseph Smith Papers: Revelations and Translations:
Volume 3. To go along with this, an article was published in the October
2015 Ensign [1] that gave a brief overview of seers, seer stones, and
the translation of the Book of Mormon, and also included one of the
photographs. This was significant because prior to that, it had been
unseen, locked away in the First Presidency’s vault. As it turns out,
there were many that were unaware that a seer stone had been used in the
translation of the Book of Mormon and this apparently caused some
surprise and confusion.
This book goes much further than the Ensign article to “provide a
friendly introduction to seer stones,” as well as to “provid[e] an
introduction to the historical sources in an accessible style for
Latter-day Saints and others.” [2] In doing so, they include sources
both friendly and unfriendly to the church (but unfortunately do not
always differentiate between them for readers who may not be familiar
with some of them). This is an important book in that it is the first
fully devoted to the topic.
The introduction talks about “Mormon Paradigm Shifts.” This is for those
who were taken by surprise to find out about seer stones, in spite of a
multitude of references in church literature throughout the years. “With
so many Latter-day Saint scholars acknowledging and studying Joseph
Smith’s use of seer stones, it is clear that the Church has not been
hiding this information. And yet, as with many historically specific
topics, without direct references provided in Church teaching materials
and curriculum, the average Latter-day Saint would not necessarily
encounter the seer stones in the course of their devotional study.
...That is why the latest appearance of the topic in the October 2015
Ensign (and Liahona) was so important: it underscores how, even while
keeping a sacred relic private, the Church continues to be open about
the miraculous process of the translation of the Book of Mormon.” [3]
The first chapter explains that while a divide has been created between
magic and religion, to Joseph Smith and those around him, there was no
divide. The word “occult” is used several times, which I found jarring,
as it is usually critics who use that term in a pejorative way, and the
authors do not explain what they mean by it.
In chapter two, money digging is addressed. There were many people in
the area who used seer stones and divining rods to find buried treasure,
and Joseph likely became interested through their influence. “Modern
historians studying the use of seer stones in the Book of Mormon
translation process often look at Joseph’s money-digging days for
answers or clues to understand the translation process better. The
decision to make this comparison, though, is structured around a
division: the idea that money digging was a nonreligious endeavor, while
the translation of the Book of Mormon was decidedly religious in nature.
However, these labels are imposed by the modern perspective, and they
ignore that both treasure seeking and translating were likely perceived
by Joseph’s early converts as supernatural events.” [4]
Chapter three addresses the question of where Joseph Smith found his
seer stones, of which he had at least three. Research done by D. Michael
Quinn is compared with that of Mark Ashurst-McGee, and found to be
conflicting in some details. Various historic accounts from both
believers and critics are compared. It is determined that the brown
stone may have been found on the shore of Lake Erie, after looking
through someone else’s stone and being shown where to find it, while the
white stone was probably found either while digging a well or looking
for treasure. “...It is clearly acknowledged that the stones were found
in the New York landscape and under the influences of money-digging
culture, yet that context does not seem to conflict with the idea that
God guided Joseph Smith to find the seer stone. Decades later, Mormons
had disconnected other ideas and emphasized the idea that it was a
revelatory process, similar to Joseph Smith’s future prophetic role.” [5]
In the fourth chapter, the use of seer stones in the translation of the
Book of Mormon is discussed. Several different theories of translation
are compared, including those of Royal Skousen, B. H. Roberts, Dan
Vogel, Richard Bushman, Blake Ostler, Brant Gardner, and Grant Hardy.
“Some of these translation theories and scholarly approaches require
readers to disregard Joseph Smith’s miraculous claims about the Book of
Mormon, while others try to find a common ground between faith and
skepticism.” [6] Joseph Smith does not seem to have left a record
describing what he saw on the seer stones, although it is possible that
something may yet be uncovered. According to witnesses, the Nephite
interpreters that came with the gold plates were eventually replaced by
a single seer stone (there are conflicting reports over whether it was
the brown or white one), either of which were also referred to as the
Urim and Thummim. Joseph put the stone in a hat to block out light and
according to several different accounts, words appeared on it and stayed
until they had been transcribed. This was a new use for seer stones -
when searching for treasure people saw visions rather than words. “The
process of translation provides convincing evidence that Joseph was
explicitly doing something fundamentally different while translating
than he had done as a money digger.” [7]
The next chapter attempts to trace ownership of the white and brown
stones after the church was established. “It examines the evidence we
have about each of the seer stones and their custodial history, while
admitting that there is not enough evidence to assure ourselves that we
know exactly what happened to them at every point over nearly two
hundred years.” [8] The brown stone appears to have been given away to
Oliver Cowdery after the Book of Mormon was translated. According to
Emma, it was the stone used for the translation. It was then given to
Phineas Young, who gave it to his brother, Brigham. Zina Diantha
Huntington Young then got it after Brigham died, and then passed it on
to her daughter who apparently gave it to John Taylor. At some point
Wilford Woodruff had it but then Joseph F. Smith retained it in the
Smith family and Joseph Fielding Smith eventually put in the First
Presidency’s collection. The white stone seems to have been carried by
Joseph Smith throughout his life, and may have been valued above the
brown stone, which he had given away. The authors believe it may have
actually been the stone that was used in the Book of Mormon translation.
It is supposed that the white stone travelled with the brown stone after
Joseph’s death, and was the seer stone that Wilford Woodruff consecrated
on the altar of the Manti Temple.
Chapter six talks about seer stones in the Book of Mormon. “Like Joseph
Smith, prophets in the Book of Mormon use sacred objects and ancient
relics to translate old records and uncover new revelation from God. In
particular, two characters, the brother of Jared and Mosiah II,
demonstrate a propensity for receiving revelation linked to unknown
languages, often with the assistance of sacred objects.” [9] When the
brother of Jared wrote down his vision and sealed it up, he included two
stones to be used for future interpretation. There is discussion about
whether the seer stones that Mosiah II (it is assumed we understand that
the designation means Mosiah the grandson of Mosiah, as it is not
explained until later in the chapter) possessed are the same or a
different set, and an argument is given for there being only one, which
was passed down from generation to generation. The possibility is then
raised that these same stones were given to Joseph as the Nephite
interpreters, or if there had been two sets, they could have been those
of Mosiah II. There is also some discussion over the name Gazelem that
appears in Alma 37:23, and several theories are given as to who or what
it referred to.
Chapter seven talks about questions raised by the Book of Mormon, which
it also answers. The topic of the presence of King James Bible language
and content is discussed, and it is concluded that “Nephi’s varied forms
of borrowing demonstrate his belief that close association with biblical
characters and text actually provides evidence for the truthfulness of
his record.” And that “many nineteenth-century readers, particularly
those involved in the Restorationist movement, would have expected any
word from God to sound like the words from God they already had.” [10]
One of the more interesting things in this chapter is the idea that the
Liahona was a seer stone. “Similar to the Liahona, Joseph Knight and
David Whitmer claimed that words would appear on Joseph’s seer stone and
then disappear after he had dictated the words to a scribe. Furthermore,
just as the Liahona functioned by faith and righteousness, so did the
seer stones Joseph used to translate the Book of Mormon.” [11]
In chapter eight, the authors mention the currently common theory that
Joseph started translating with the Nephite interpreters, then switched
to his own seer stone, then finally was able to receive revelation
without any aids. It is proposed that he never actually stopped using a
seer stone, as he apparently carried the white one with him throughout
his life, and there are accounts of him using it on many occasions,
including possibly for the translation of the Book of Abraham. “In
addition to translating at least a portion of every scriptural text of
the Restoration with a seer stone, it is significant that at least some
of Joseph’s contemporaries believed that revelation through a seer stone
was the surest way of receiving revelation from God.” [12] Indeed,
Joseph taught in D&C 130 that “the place where God resides is a great
Urim and Thummim” and that we may each receive a white stone “whereby
things pertaining to a higher order of kingdoms will be made known.” [13]
There are also interesting appendixes which cover information such as
which of Joseph’s neighbors owned a seer stone, Joseph’s other stones
(including the supposed green one), Hiram Page’s seer stone, when
exactly Joseph got his seer stones, mentions of the Urim and Thummim in
the Old Testament, and the white stone mentioned in Revelation 2:17.
There is then an annotated biography for seer stone sources, which
includes 52 pages of statements from different people regarding the stones.
The book has many illustrations, photos, charts, and diagrams, including
illustrations of what the translation process may have actually looked
like when using seer stones, with Joseph looking into a hat. The
diagrams and charts seem to be meant to clarify sequences of events or
compare statements, but some of them are actually a little confusing.
And in some places the book seems a bit disorganized, repetitive, or
confusing. There are also a distracting number of typos. These things
may be because of multiple authors, or a short production time, but it
could have used more editing.
Overall, the book is a very interesting read for anyone wanting to know
more about seer stones. In some ways, it leaves more questions open than
it answers, but it is a good starting point for further research. And
perhaps there is yet more information waiting to be uncovered.
Footnotes:
[1] https://www.lds.org/ensign/2015/10/jo...
[2] Page XIII
[3] Page XXI-XXII
[4] Page 9
[5] Page 39
[6] Page 48
[7] Page 56
[8] Page 65
[9] Page 89
[10] Page 115
[11] Page 121
[12] Page 129
[13] Page 135
July 6, 2021
A little disappointing in ways that the authors can't control -- mainly because, despite everything said here, we STILL don't know much about Joseph's seer stones: which stories of finding them relate to which ones, how Joseph differed in his use of each, how Joseph (especially the mature Joseph) distinguished revelation received through a seer stone from one unmediated by any "appliance"... Despite the fact that, near the end of his life, he told the Twelve that there was a seer stone already set apart for each man and they should seek for it, he really didn't teach much about something he apparently held to be so important.
November 25, 2016
This book reads like a masters thesis. There isn't a whole lot of original thought or research; rather, it is a synthesis of all seer stone references, and borrowed conclusions from several historians (Quinn, Ashurst-McGee, Bushman, Vogel, Skousen, etc.). While the content was presented in a mater of fact way, it certainly accomplishes what it sets out to do, covering all the bases without too much speculation. It's a quick read (200+ pages), and by the end you will grasp how, why, when, and where Joseph used seer stones and spectacles (as well as other historical figures and uses). It is clear that the historical record is sparse when it comes to seer stones, and it seems that Joseph Smith may have wanted it that way.
December 11, 2019
Similar to, From Darkness Unto Light, this book gives an excellent overview of the seer stones. The book never takes a firm stance on a particular issue with the seer stones, but provides excellent sources from which you can delve further into the subject. If you've studied this subject before, there may not be anything new, but you will definitely finds some sources you didn't know prior.
February 19, 2020
The one of the most memorable things from this book is that the Liahona could have possibly had a seer stone in it. That would explain the writing appearing and disappearing. If you want to know more about seer stones, this is the book for you.
December 6, 2016
Most interesting. Answered all my questions.
January 3, 2026
This book was published by BYU. It's an interesting look at not only Joseph Smith's use of a seer stone in translation (and apparently he owned more than one stone, though I think there was only the one used for translation purposes), but also how various types of seer stones were used throughout recorded scripture, including various urim & thummims, the breast plate with its several stones in Moses' time, Jared preparing stones to use for light during their sea voyage, the Liahona with its pointers and occasional text messages, the "white stone" given to the righteous as mentioned in the Book of Revelation, and the earth itself turning to a "sea of glass" and functioning as a giant urim & thummim when it reaches celestial perfection. The author provides several witness accounts about the various stones that Joseph was said to have, and where he found them (one was found in the bottom of a well). The author tries to illustrate that seer stones weren't such an unusual phenomenon during Joseph Smith's day. He used them to seek treasure and to find lost items for neighbors, much like a dowsing rod. I've always loved a pretty rock and dowsing rods, so this book was pretty interesting to me, though it was a bit repetitive at times.
August 7, 2017
So happy that the Church of Jesus Christ of Latter-day Saints is at last being transparent about the manner in which The Book of Mormon was translated. This slim volume (only 138 pages, plus another 100 pages of appendices and a selected annotated bibliography) sorts through the many differing accounts and organizes them into comparative charts. The connecting text is straight forward and non-sensational. The contents also track the artifacts to the present day.
January 7, 2025
A short but interesting read. A chapter addresses the notion that Joseph Smith utilized Seer Stones as "training wheels" for receiving revelation and makes a case for why that may not be the case. The work of D Michael Quinn is referenced several times. If you want more on Seer Stones and the occult/magic world of Joseph Smith and the early church, that would be the next book to read.
May 11, 2017
Another interesting read by Michael Hubbard MacKay.
January 31, 2017
MacKay and Frederick lay out a huge amount that is available about Joseph Smith's use of seer stones. Bro. Joseph was always religious. In his day, people did not think it untoward to receive information from God through seer stones, although he was the only person who saw words and text. Joseph Smith apparently owned and used several seer stones throughout his life, perhaps as many as five! The book is excruciatingly detailed in laying out what is known and what is not clear, because of different statements (some made as much as 40 years after the events). The book has several time lines and tables. As with much history, the details of where he found which stone and what each stone looked like is not clear.
But it is clear that Joseph Smith was a prophet of God who used seer stones, the interpreters included with the plates as well as others, to bring forth the Book of Mormon and revelations through the power and gift of God.
The book has extraordinary detail and citations, which is a boon to anyone caring to investigate the history in more detail.
But it is clear that Joseph Smith was a prophet of God who used seer stones, the interpreters included with the plates as well as others, to bring forth the Book of Mormon and revelations through the power and gift of God.
The book has extraordinary detail and citations, which is a boon to anyone caring to investigate the history in more detail.
September 7, 2016
Excellent historical and doctrinal examination of the role of seer stones in the founding of the Church. I appreciate how it doesn't seek to minimize the role of seer stones, which has been my experience in the Church. I have read accounts of many members being surprised when they heard of seer stones, but to me, I was acquainted with them, the hat story and all, but it was typically minimized and heaped into a category of "deep doctrine" that only the older and wiser could deal with. It is written in from a scholarly perspective, not a devotional. This can be uncomfortable for a newcomer to the world of Mormon studies.
It's a really good find, considering all the discussion after the Church recently published images of Joseph's seer stone.
It's a really good find, considering all the discussion after the Church recently published images of Joseph's seer stone.
February 8, 2024
I’ve been wanting to read this book for a few years and I really enjoyed it! I learned a lot about Joseph Smith and the translation process, my testimony was increased of his calling as a prophet of God.
September 12, 2016
Solid footing provided by thorough research and balanced perspective. Really lays some good groundwork for further work on the seer stones.
December 9, 2016
Informational
January 4, 2024
Byproduct of Joseph Smith papers. It is part history and part conjecture.
April 5, 2017
This is an exhaustive look at historical sources which mention Joseph Smith's seer stones, at the use of seer stones and similar divination devices in that part of the United States during Joseph Smith's life time, and the use of folk magic in treasure seeking during that era. There is also extensive discussion of the Urim and Thummim, which may have been the name of used interchangeably for seer stones. There were possibly three or more such stones in Joseph Smith's possession during his life time. The provenance of the brown striped stone recently shown in the possession of the First Presidency of the LDS Church is also traced. People still use dowsers to find water and lost items. I was surprised to learn that Israeli psychic Uri Geller has been tasked by some to locate archaeological treasures in the present era. Since crystal scrying and other forms of divination are very much a part of culture today, and because Joseph Smith may have used seer stones for purposes besides translating the Book of Mormon, Mackay's book provides useful background knowledge for the serious student of LDS Church history and beliefs.
April 19, 2017
I learned a lot from this book!
Read
April 28, 2017Good insight into a topic that many Mormons don't know much about.
May 1, 2017
interesting
August 18, 2017
I enjoyed this book and the treatment of the topic. Of course, I find it comical that so many LDS members had a hard time a couple years ago when the church published a photo of Joseph's seer stone or were "surprised" about it's use in translating the Book of Mormon! I thought everyone knew that 30 years ago, I guess some people don't read the history of their faith. I like the picture of one of Joseph's seer stones on page 150, that's in the Wilford C. Wood museum - I ended up buying a Mark Hoffman forgery of this seer stone about 15 years ago from a masonic lodge in Canada - long story, but fun to see the pic in this book. I greatly appreciated the well documented footnotes and sourcing of information. If you're really into LDS church history, this is a must read. If not, just know Joseph used a seer stone and call it a day and read your scriptures!! Ha ha.
Brett Folkman, Doctor of Ministry
Brett Folkman, Doctor of Ministry
Displaying 1 - 22 of 22 reviews