Episode 1

Joseph Smith and Treasure Digging

Original Air Date: 2022-04-13 • Duration: 2h 40m

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This video features John Dehlin of the Mormon Stories Podcast introducing a new series in collaboration with "Mike," the creator of the website LDS Discussions. The episode focuses on "Joseph Smith and Treasure Digging" as the foundational topic for understanding Mormon truth claims. The discussion revolves around the historical evidence of Joseph Smith’s involvement in folk magic, the church’s evolving narrative regarding these activities, and how these practices directly shaped the production of the Book of Mormon.

The "Puzzle" Approach to Truth ClaimsMike explains that his goal with LDS Discussions is to present historical issues not as isolated problems but as interconnected pieces of a larger puzzle 1, 2. He argues that apologetics often try to solve issues in isolation (divide and conquer), but when viewed in totality, the apologetic explanations often contradict one another 3. The participants emphasize that to truly understand the history, one must evaluate the evidence objectively, as if looking at another religion or organization, rather than through a faithful bias 4, 5.

Why Start with Treasure Digging?Although the First Vision is chronologically placed in 1820 by the modern church, the podcast argues that treasure digging is the actual historical starting point 6.

  • Timeline: Joseph Smith’s treasure digging activities occurred heavily between 1820 and 1827, the same period he supposedly interacted with God and Moroni 7, 8.
  • Foundation: This practice established Joseph’s reputation as a "seer" with special powers, which was a necessary prerequisite for his later claim that he could translate ancient golden plates 9.
  • Methodology: The specific methods used in treasure digging—placing a "seer stone" or "peep stone" into a hat to exclude light—are the exact methods Joseph later used to translate the Book of Mormon 10, 11.

    • The Nature of the PracticeThe group details that "money digging" was a well-known, illegal, and fraudulent practice in the 19th century, comparable to modern Ponzi schemes 12, 13.

  • The Scam: "Seers" would claim to see buried treasure (often pirate or Spanish gold) in a stone 14. They would lead digging parties, but the treasure would never be recovered because it was allegedly "slippery" or moved through the earth by enchantments 15, 16.
  • Rituals: The practice involved magic circles and even animal sacrifice to break the charms of "guardian spirits." The transcript cites accounts of Joseph Smith suggesting the sacrifice of a dog or sheep to appease these spirits 17, 18.
  • Deception: A key example provided is the "feather" incident during a dig for Josiah Stowell. Joseph claimed a feather was on top of a treasure chest; the diggers found the feather but no chest. Mike argues this proves active deception, as a feather would have decomposed underground, implying Joseph planted it to maintain credibility despite the failure to find gold 19, 20.

    • The 1826 TrialA focal point of the discussion is the 1826 court trial where Joseph Smith was brought up on charges related to being a "glass looker" and a disorderly person 21.

  • Significance: For decades, LDS apologists like Hugh Nibley denied this trial ever occurred, calling it a fabrication. However, the actual court records were discovered by Wesley Walters in the 1970s, forcing the church to eventually admit the trial took place 22, 23.
  • Verdict: The evidence suggests Joseph was found guilty or at least legally culpable, proving that his community viewed his activities as fraudulent long before the church was organized 24, 25.

    • Connection to the Book of Mormon and Church TheologyThe podcast demonstrates how elements of folk magic were repurposed into Mormon theology:

  • 1. Moroni as a Guardian Spirit: The early accounts of the angel Moroni resemble the "guardian spirits" of treasure folklore—spirits who were often deceased humans guarding buried wealth 26.
  • 2. Slippery Treasure: The concept of treasure that becomes "slippery" and sinks into the earth because of a curse is explicitly written into the text of the Book of Mormon (Helaman 13), providing textual evidence that Joseph’s treasure-digging worldview influenced the scripture 27, 28.
  • 3. Blame Reversal: When treasure hunts failed, the "seer" would blame the diggers for lack of faith or a ritual mistake. The hosts argue this psychological mechanism ("blame reversal") persists in the modern church, where failed blessings or prophecies are blamed on the members' unworthiness rather than the leader's lack of power 29, 30.

    • Apologetic ShiftsThe video highlights the shift in the church's narrative. Historically, the church denied Joseph was a money digger because it damaged his character 31. Now, faced with undeniable evidence (like the 1826 trial record), apologists like Richard Bushman argue that magic was a "preparatory gospel" God used to train Joseph for prophethood 32. Mike counters that this is a "necessity" argument made only because the fraud can no longer be hidden, noting that if Joseph was actively deceiving people during the digs, it casts doubt on the translation process that used the exact same tools and methods 11, 33.

    AnalogyTo solidify the methodology of LDS Discussions, Mike uses the analogy of a puzzle. When you are a believer, you are given a box with a picture on it (the church’s narrative) and you force the pieces together to match that picture, even if they don't quite fit. When you deconstruct, you throw away the box and dump the pieces on the table. You then assemble them based only on how they actually fit together. While you lose the original picture you were promised, the pieces finally lock together logically—revealing a picture of 19th-century folk magic evolving into a religion, rather than a divine restoration 1, 34.

    Episode Info

    Guests: Mike (LDS Discussions)

    Related Article: LDS Discussions