Editor's note: This is number 19 in a series of posts by Dennis Horne, sharing quotes from his book, Determining Doctrine: A Reference Guide for Evaluating Doctrinal Truth. You can read the introductory post here. The first part of each post is a new introduction, placing the quotes in context with contemporary issues. The quotes that then follow are from the Determining Doctrine book, which contains many quotes that are not readily available elsewhere or are exclusive to the book.
Below are some comments and
observations from Church leaders regarding the Journal of Discourses, an early (second
half of the 19th century) 26 volume compilation of sermons and
addresses by Church leaders and prominent elders. These discourses were taken
down in shorthand by clerks and were given in a wide variety of places, times,
and circumstances. Most were published in the Deseret News soon after they were delivered, and were later
compiled into the Journal, with many editorial
changes made during the publication effort. Much of the work was done by an
early British convert to the church named George D. Watt, although other
stenographer-clerks took over for him in later years.
While of substantial worth in
providing the modern Church with an understanding of the opinions and views of
the early brethren, especially President Brigham Young and some of his
successors, they are not considered doctrinally authoritative, official or
binding. Their collective contents have never been approved by the leading
councils of the Church nor sustained by church members assembled as being
binding on them, as have the scriptures. To the extent that the contents of
these 26 volumes are in accord with the doctrine taught in the standard works
of the church they can be profitable, but to any extent that their content might
disagree with the scriptures they are not.
I have seen fundamentalist-cultists
try to use this (1861) statement by George Q. Cannon to confuse readers about
the status of the JD: “The Journal of Discourses deservedly ranks
as one of the standard works of the Church, and every right minded Saint will
certainly welcome with joy every Number as it comes forth from the press as an
additional reflector of ‘the light that shines from Zion’s hill.’ . . . The
Publisher” (George Q. Cannon, editor and publisher), preface). Two issues must
be observed: one, at the time these volumes were being printed the term
“standard works” referred to several other well-known books of Mormon theology
and history besides the scriptures. It wasn’t until around 1900 that, through
the influence of James E. Talmage and President Joseph F. Smith, the term came
to signify only our present four books of scripture. Secondly, even if he had
(which he did not) meant that the volumes should be accepted as scripture,
Brother Cannon did not have the authority to so designate them.
There are a couple of perspectives
that may help to provide a more thoughtful approach to the content of the Journal. One relates to its accuracy,
and another to how it has been used by more recent Church leaders; both need
review.
A very intriguing piece of
information that has come to light is important because it could prove to have substantial
implications for content and meaning adjustments for the current state of the
published Discourses. Recently
published research, while not exhaustive,
has concluded that ambiguity is present in the wording of Brigham Young’s published
discourses. It has been learned that the printed versions are simply not
verbatim accounts of talks; substantial editing by George D. Watt, the
stenographer, is usually present. Watt added and omitted many words while
transcribing his shorthand notes, and he again did likewise when he prepared
those longhand transcriptions for publication. Sometimes he omitted whole
sections of sermons, amounting to thousands of words.
To help summarize, one of the
authors of the linked BYU Studies
Quarterly article informed me that “there are numerous, significant
differences between George D. Watt's shorthand records and his longhand
transcriptions, and more differences between his longhand transcriptions and
the Journal of Discourses.” Also, “The
differences are clear. Watt altered the content as he transcribed—he knew what
he was doing—and then further edited it after transcription.” Further, “He
repeatedly changed ‘heart’ to ‘mind’, Brigham Young's questions to statements,
active voice to passive, and many of Brigham Young's statements about himself
to second or third person statements.” These conclusions are based on thousands
of pages of transcribed shorthand note comparisons. And while George Watt was
the responsible clerk for many discourses, other sermon reporter’s
transcriptions have also been reviewed in a more limited extent and have also
been found to contain inaccuracies.
Questions arise: if accurate transcriptions
were available for comparison to certain controversial sections of the Discourses, would new understandings
come to light—perhaps new or better renditions of confusing or doctrinally
incorrect passages? One might suppose that matters could fall out either way: increased
confusion (which seems doubtful to me), or greater clarity (which seems more
likely). (Those wishing to know more about this work-in-progress can use the
link above and here.)
Relating to
this general issue, that ambiguity caused by inaccuracy is often present in
these Discourses, are these entries
from the diary of Arthur Winter, a clerk and stenographer that worked in the
President’s Office (the Office of the President of the Church) during the
administrations of Presidents John Taylor, Wilford Woodruff, and Lorenzo Snow.
He also occasionally served as a substitute Secretary to the First Presidency
and as their financial clerk. It seems that while he possessed excellent
shorthand writing skills himself, some of his associates in the office did not:
Monday, October 4, 1897: The 68th
Semi-Annual Conference commenced this morning at the Tabernacle. President
Woodruff’s health is much improved and he was able to be present. A change has
been made in my labors at Conference. It has been decided by the First
Presidency that the Conference minutes, verbatim, shall be published
immediately after Conference in pamphlet form, and to do this it was felt that
there ought to be another reporter to take part of the proceedings, and myself
to take part. Brother F. E. Barker was chosen as my assistant. I reported this
morning’s meeting, and he reported this afternoon’s meeting.
Tuesday, Oct. 5, 1897: Brother
Barker was at this morning’s meeting, and I was at the afternoon’s session....
Wednesday, April 6, 1898: The
Sixty-Eighth Annual Conference of the Church commenced in the Tabernacle this
morning. There was a large attendance. All the First Presidency and Apostles
were present, excepting Brother A. H. Lund who is on a short mission to Palestine.
I reported the forenoon proceedings, and the afternoon was taken by Brother
Jos. W. Musser.
Thursday, April 7, 1898: I found this morning that Brother Joseph
Musser was not entirely competent to assist me in reporting so I concluded
to take all the proceedings of the Conference myself.
Arthur
Winter was a later and more accurate reporter and transcriber of sermons than
George Watt.
Connected with this issue is
another that needs to be noted. It was one thing for a busy clerk/stenographer
to take a sermon down in shorthand (which only he and a few other specially
trained employees could read) but it was another to find the time to transcribe
the discourse into longhand and prepare it for publication in the Deseret News or Millennial Star or other venue. It was not uncommon for a backlog
of untranscribed sermons and discourses to vex a reporter, but even more so the
speaker. Arthur Winter found himself navigating such a plight:
Monday, January 13, 1896: I had a
conversation with President George Q. Cannon upon a subject that I have been
thinking about for some little time past. I asked his advice as to whether he
thought it would be well for me to seek for a position as one of the court
reporters in this city. Under the State organization there are three district
courts in this judicial district, and it is proposed, according to the
provisions of a bill now before the Legislature, to pay court reporters here
$2000 a year, and so much per folio for transcribing the notes. In my present
position I get $1800 a year, half of which is paid in tithing script. I said to
him that while there were some things that were not altogether agreeable
connected with my present position, still I disliked to leave it because of the
pleasant associations connected with it. I said I could not very well ask for
an increase of salary, because part of the work that I did could be done for
$60 a month. Of course, I could not help that; but under the circumstances I
thought perhaps it would be well for me to try and obtain a court position, by
means of which I should receive a higher salary and thus be enabled the sooner
to get out of the business of shorthand writing altogether—something which I
very much desired as soon as I could do it safely. When I incidentally remarked
that there were some things connected with my present position not altogether
agreeable to me, President Cannon at once wanted to know what they were. I
frankly told him one or two of them: one
was that it was hard apparently to please some of the brethren about their
sermons which I reported. They seemed to be quite sensitive, and I had fancied
that some of them had feelings against me because I had not transcribed their
sermons—at least, not as much as I might have done. . . . I had quite a
talk with him, and I think he was surprised at what I said, and perhaps did not
feel well over some of my remarks. He said he would speak to the brethren of
the Presidency about the matter.
On Thursday, January 16th, President Cannon
informed me that he had spoken to Presidents Woodruff and Smith about this
matter, and that while they were very well satisfied with my labors they did
not feel to put anything in the way of my bettering my situation, and they
could not ask me to work for the Church at a sacrifice. From what he said I
concluded I was at liberty to secure another position if I could, that they
could not pay me a higher salary. I expect there will be an examination held to
determine the qualifications of applicants for the position of court reporter,
and if there is I now intend to enter.
Monday, March 2,
1896: On January 16th I wrote in this book concerning my intention to make a
change in my position—to leave the employ of the Church and go to court
reporting. I may here say that this question is now set at rest. In thinking
the matter over still further, and acting upon friendly advice, I decided to
remain with the Church as reporter, and so informed President Cannon some weeks
ago. Right after that, Brother James Jack kindly suggested to the Presidency
that my salary be increased, and the other week it was decided to pay me $2000
a year. When President Cannon notified me of this increase he asked me not to
say anything to the clerks, lest they might be dissatisfied at their wages not
being increased.
I am informed by a coauthor of the previously
mentioned article that “We [the CHD] have about 230 Brigham Young sermons
recorded by Watt that are not in the Journal
of Discourses, though some of them may have transcriptions available
elsewhere; still there is a vast amount of material that he never transcribed,
also in David Evans shorthand and in John V. Long's shorthand.” As time passes
and this material is gradually transcribed and (hopefully) published by the
Church, it will be interesting to see what clarifications emerge by producing
the verbatim words and teachings of such earlier brethren as Brigham Young,
Heber C. Kimball, and others.
Having recognized the implications
of the above, there is also the issue of extemporaneous public speaking, the
standard practice for those times. In those earlier days the apostles, when
called upon to speak (usually with no notice) simply stood at the podium and said
what they felt the Holy Spirit guided them to say (they referred to it as
having “freedom” while speaking). They rarely read previously prepared, edited,
and polished sermons. This public speaking method opened the door to further
error; misstatements, lost train of thought, misquoted scripture, etc.
Edward J. Brandt, a former Director
of Church Correlation Evaluation, has
noted: “If false doctrine or misinterpretation of scripture or prophetic
statements is given [by speakers/teachers], it is usually unintentional.
Sometimes we misspeak ourselves.” We might well imagine that someone/anyone,
even powerful and impressive men like President Young, Orson Pratt, and Heber
C. Kimball, while giving hundreds and hundreds of talks over the decades, would
occasionally misspeak, contradict themselves, speculate, and theorize.
With such room for error present,
one wonders whether the church authorities were able to review and correct
their discourses before publication. According to the referenced article the
evidence seems to indicate that while some correction was occasionally made,
most discourses were simply not reviewed and approved.
Heber C. Kimball became mad enough
about the published revisions of his verbatim words that he emphatically told
the sermon reporters not to mess with his talks: “Do not stick in your own
stuff put in words said.” President Young had the following notice published in
the Deseret News:
President's Office
Salt Lake
City, Dec. 12, 1868
I desire
the printers of Salt Lake City, who are my friends, to do me the favor
to submit
my remarks to me for correction before publishing them to the world.
Those who
do not I shall hardly consider as friends.
Brigham
Young
(Deseret News, Dec. 16, 1868, 1.)
How much good the request did is
debatable and likely currently unknowable.
A famous statement from Brigham
Young that some misinterpret to mean what it does not mean, is the following:
“I have never yet preached a sermon and sent it out to the children of men,
that they may not call scripture. Let me have the privilege of correcting a
sermon, and it is as good scripture as they deserve. President Brigham Young
(Jan. 2, 1870).”
Some have tried to use this
request/notice as a way to demand and decree that every sermon ever published
with President Young’s name attached to it, including everything in the Journal of Discourses and the Deseret News, should be viewed as
scripture by the Latter-day Saints, then and now. Such is utter and complete
nonsense and an attempt to manipulate members into thinking they need to
believe everything Brigham ever said was the word of God, even if it disagreed
with the scriptures and teachings of modern prophets (or was published
inaccurately).
It may well be that very little of what
Brother Brigham said was corrected by him before publication, thereby removing
from his sermons this odd classification of “as good scripture as they
deserve”—whatever that means. Both he and we know that when he preached by the
power of the Holy Ghost, acting as a prophet, that what he said reflected the
mind and will of the Lord for those in the audience then and was therefore a
form of verbal scripture to them. However, none of his prolific teachings has
ever been canonized formally by the Church except for one revelation in the
Doctrine and Covenants (section 136); only that is therefore recognized as
scripture for the Church.
Having reviewed these important observations,
let us not become too exercised and question or dismiss the JD until we review another related fact.
Many passages from the Journal of
Discourses have been included in semi-official “teachings” book publications
of prophets, that have then been used in the official curriculum and
instructional manuals of the Church; these many particular selections have been
approved by Church
Correlation. Further, many quotations from the JD have also been used by the brethren in books they have written
and had published. These books are not official publications of the Church, but
the fact that a particular General Authority author used a quotation from the JD means that at least they themselves (and
possibly an internal reading committee) felt it expressed doctrinal truth.
We can have confidence that Brigham
Young, Heber C. Kimball, John Taylor, Orson Pratt, George Q. Cannon, Wilford
Woodruff and the other earlier Brethren knew the gospel thoroughly and taught
it to the people under the influence of the Spirit and the keys of the
priesthood and revelation. That the published reports may not reflect their
verbatim words is unfortunate and a hindrance, but not devastating. That they
occasionally misspoke or contradicted themselves or theorized/speculated is to
be expected.
There seems to be a balance of
positives and negatives to recognize and work with when approaching the Journal of Discourses. Hopefully, as the
years pass the Church will be able to provide more and more corrected material
for examination, publication, and edification. In the meantime, there is no
question that these great men from our past were prophets and apostles of God
that led the Church the way the Lord wanted it led during their time and
season.
Elder Bruce R. McConkie told his
fellow apostolic quorum members that “As I read the Journal of Discourses and some of the books by our predecessors, I
am impressed with the thought that we are more united in doctrine and preach
less that is false and questionable than did those who went before us in this
dispensation” (Bruce R. McConkie Correspondence, 1984). He also said: “We are
all mortal. We are all fallible. We all make mistakes. No single individual all
the time is in tune with the Holy Spirit, [when] I . . . get concerned [is]
when some person or group picks out false statements and makes them the basis
of their presentation and theology and thus ends up having a false concept of
the doctrine, which in reality, was not in the mind of the person whose
quotations they are using” (Bruce R. McConkie Correspondence, 1981)—sound
thoughts for all to ponder.
From Determining Doctrine:
Mark
E. Petersen quoting Joseph F. Smith:
That…errors were made by reporters
who recorded sermons of the brethren of that day is well attested. As one case
in point, we provide the following statement made on October 7, 1903 , by President Joseph
F. Smith:
"I want to call your attention
to an important matter. There is being printed in circular form now by
unauthorized persons a sermon delivered years ago by President Brigham Young on
the question of High Priests and Seventies, that is not correct. When I was
presiding over the British Mission some years ago, this sermon was printed in
the Deseret News and when it came to Liverpool , Charles W. Nibley and Henry W. Naisbitt were
laboring with me there assisting me in publishing the Millennial Star. They had the form set up ready to print and brought
me the copy and I said, `That discourse cannot be printed in the Star.' `But,' said Brother Nibley, `is
it not the sermon of President Brigham Young?' `Perhaps it is,' said I, `but it
can not go in the Star.' Then these
brethren took up a labor with me to convince me that I had no business to
interfere with President's discourses. I said, `It makes no difference, that
discourse is not true as it is before you, it does not state the truth, it is
not true, it is contrary to the word of the Lord and it can not be put in the Star.' Next morning I heard a rap at the
door and when I asked what was the matter, this was long before daylight, and
when I went to see, lo and behold it was a cablegram from President Brigham
Young, commanding me not to publish that discourse in the Millennial Star, and it never was printed, by the authority of
President Brigham Young." (quoted in Daily Journal of John M. Whitaker, p.
95, in files of Church Historical Department.) (As cited in Adam: Who Is He?
[Salt Lake City :
Deseret Book, 1976], 17.)
Mark
E. Petersen recounting testimony from the Smoot hearings:
During the Reed Smoot investigation, President Charles W.
Penrose was quizzed concerning the reliability of the Journal of Discourses,
and he too admitted mistakes had been made by reporters, asserting that some of
those volumes contain sermons "the authenticity of which has been
disputed."
As taken from the official record, his testimony reads as
follows. The lawyer questioning him was Robert W. Tayler.
"Mr. Tayler. There were publications known as the
`Journal of Discourses?'
"Mr. Penrose. Yes.
"Mr. Tayler. They were published by the church?
"Mr. Penrose. I think they were published by George
D. Watt and J.D. Long, originally, in Liverpool ,
England
"Mr. Tayler. In the interest of the church?
"Mr. Penrose. Of course they were all supposed to be
in the interest of the Church, but I don't think the Church published them. I
am not sure about that.
"Mr. Tayler. Have you ever heard the authority of
that publication questioned? . . .
"Mr. Penrose. In what way do you mean? . . .
"Mr. Tayler. Can you answer the question—the
correctness of the publication?
"Mr. Penrose. Do you mean the correctness of its
contents?
"Mr. Tayler. Yes.
"Mr. Penrose. Oh yes, there are some things in there
that have been disputed.
"Mr. Tayler. That is, disputed by the persons who
spoke them?
"Mr. Penrose. Oh, no; disputed by others. . . . We
did not regard these books as authorities, only as works of reference,
sometimes, to give the ideas that these men maintained on these subjects. . . .
I may add to that, Mr. Tayler, if you will allow me, that there are some
sermons published in the Journal of Discourses the authenticity of which has
been disputed—for instance, some of the sermons attributed to Joseph Smith, the
prophet. They were taken down at the time in longhand and have been published
in the Journal of Discourses and there have been disputes as to their
correctness." (Reed Smoot Investigation, vol. 2, Dec. 20, 1904 , pp. 440-42. Italics
added.) (As cited in Adam: Who Is He? [Salt Lake City : Deseret
Book, 1976], 18.)
Spencer W. Kimball:
Many
budding apostates follow the pattern progressively. They allege love for the
gospel and the Church but charge that leaders are a little “off the beam”! Soon
they claim that the leaders are making changes and not following the original
programs. Next they say that while the gospel and the Church are divine, the
leaders are fallen. Up to this time it may be a passive thing, but now it
becomes an active resistance and frequently the blooming apostate begins to air
his views and to crusade. He is likely now to join groups who are slipping
away. He may become a student of the Journal
of Discourses and is flattered by the evil one that he knows more about the
scriptures and doctrines than the Church leaders who, he says, are now
persecuting him…. (Spencer W. Kimball, “That You May Not Be Deceived,” Address
Given to the Brigham Young University Studentbody, November 11, 1959, 5-7.)
Paul H. Dunn:
The Journal of Discourses and other
prophetic writings are delicate, because oft-times you have a prophet,
particularly in yesteryear, who is speaking personal opinion which today gets
quoted as “thus saith the Lord.” (Paul H. Dunn, “Truth or Speculation?”
Transcript of unpublished address given at Provo MTC, 1990, 2-3.)
No comments:
Post a Comment