“Follow the Prophet, He Knows the Way”: A Response to L. Hannah Stoddard and the Joseph Smith Foundation, Critics (Ironically) of the Church

 

Unfortunately, I return again to responding to claims made against the Church of Jesus Christ of Latter-day Saints from its own members.

The Joseph Smith Foundation sounds like a great organization. The first words you read on their about page is, after all,

Remaining True to the Restoration

Joseph Smith Foundation is an organization focused on supporting and contributing to projects founded in the words of Jesus Christ. Our motto is “Vision in Light of the Restoration.” Joseph Smith taught truth that confirms the truths taught in the Bible.  He taught that a restoration of the doctrine and Church established and led by Jesus Christ was necessary in the latter days as it was in the former ages of the earth. Revelation was the rock foundation upon which to build.

Unfortunately, it fails in its delivery of content actually reaming “true to the Restoration.”

Its Research Director, Kimberly Watson Smith, for example, has previously stated that “the church [sic] is off course.” L. Hannah Stoddard has co-authored three books with her father falsely claiming that there was a “head-to-head, behind-the-scenes-battle,” a “covert cold war,” in Church headquarters between the Brethren and the Church History Department, with the dastardly historians wanting to preach such blasphemies as Joseph Smith’s use of a seer stone and “re-educate the Church membership.” (Those are, unfortunately, word-for-word quotations from their storefront for their two-volume set, Faith Crisis (Vol. 1 | Vol. 2) ­– ironically, books that are likely to induce faith crises).

I have not read those books, nor do I plan to, nor do I recommend anyone read them. However, from my personal online interactions with Stoddard and her organization, I can guarantee that their books are filled with shoddy scholarship and hidden criticism against the Church. After all, what does it say about the outcome to the “cold war” if the Prophet himself (and multiple other General Authorities and Apostles) teach that Joseph Smith used a seer stone? The implications are troubling. The Joseph Smith Foundation, along with other Heartlanders, become critics of the Church.

In their latest blog post, dated August 14, 2021, they raise two points that are especially troubling for Latter-day Saints.

Stoddard and her organization list ten “timeless principles” about following and sustaining Church leaders. I will respond only to points 7 and 10 in this post, points that a friend has pointed out are straight out of apostate split-off playbooks.

A Response to Point 7: “This dispensation is to receive the word of God ONLY through Joseph Smith”

Firing off strong, Stoddard uses a point that cannot be backed up by what prophets have taught.

In an attempt to gain prophetic support, however, Stoddard cites Elder Bruce R. McConkie from the 1980 General Conference as saying:

Every dispensation head is a revealer of Christ for his day; every prophet is a witness of Christ; and every other prophet or apostle who comes is a reflection and an echo and an exponent of the dispensation head. All such come to echo to the world and to expound and unfold what God has revealed through the man who was appointed to give his eternal word to the world for that era. Such is the dispensation concept.

Joseph Smith, as the dispensation head, is the revealer of Christ for our dispensation. Succeeding prophets “echo” the dispensation head’s message – which says nothing about the doctrine of ongoing revelation and that additional words of the Lord can AND HAVE come through those succeeding prophets.

Think about this: Joseph Smith restored a knowledge of the nature of God, the nature of our relationship with out heavenly parents, and the nature of the priesthood and the covenants and ordinances therein. If Brigham Young was not an “exponent” (which Oxford defines as “a person who believes in and promotes” one particular idea or set of teachings) of Joseph Smith, then there would have been another Great Apostasy.

OF COURSE Brigham Young, John Taylor, Wilford Woodruff, Lorenzo Snow, and Russell M. Nelson are all echoing the dispensation head and are clear exponents of his message. Without that principle, we would never be able to escape the pits of despair and be left without a prophet of God.

Those later prophets, however, can still receive revelation not had by the dispensation head. If that were not a true principle, how else could you explain Doctrine and Covenants 136, 138, and Official Declarations 1 and 2, all of which have been canonized by the Church as binding scripture? How else can one explain the Family: A Proclamation to the World or other succeeding proclamations by the Church? What about every General Conference since 1844?

Stoddard similarly quotes McConkie in the same address as follows:

There are added revelations we could receive, and I hope will receive as we manage to get in tune with the Spirit. But the great reservoir of revelation for our dispensation—meaning the things that we need to know to govern our conduct in order to gain an eternal life—these things have already been given. And there will not be great added reservoirs of substantive revelation that will come before the Second Coming because of the wickedness of the world. Some of that wickedness spills over and prevails among the Latter-day Saints. But eventually, there will be a day of great added revelation.

This is, of course, strictly Elder McConkie’s opinion, and it is likewise taken out of context. In the very same paragraph before this quoted statement, Elder McConkie recounts the great 1978 Revelation to the Apostles now recorded in Official Declaration 2. That revelation was received by the prophet Spencer W. Kimball in the Temple and has been a bounteous blessing to the Saints and an answer to the prayers of many faithful Saints of all backgrounds.

As for additional scripture and revelation yet to come, Elder McConkie made his opinion clear. There is no official Church position, however, on when D&C 139 will be received or canonized (if there will be one) or when the sealed portion of the Book of Mormon will be translated. Any such statements are explicitly the opinion of the Church leader in question, and until the Church makes an official statement on the topic of forthcoming scripture, we remain free to believe that it can come tomorrow or in the Millennium or both.

Finally, to end her case, Stoddard asserts that

In section 5 of the Doctrine and Covenants, the Lord explained that His word for our day will only come through Joseph Smith. “This generation shall have my word through you” (D&C 5:10).

Of course, that scripture is wildly taken out of context, even in light of their citation of Elder McConkie of our generation echoing his message. Nowhere does that section insinuate that revelation for the Church will be ended after Joseph Smith because it is a false principle. We received the word of the Lord through Joseph Smith; now we are blessed to receive it through President Russell M. Nelson.

Stoddard takes this statement out of any possible context to try and give her idea any merit, which it ultimately lacks. Indeed, nowhere in the scripture is it stated “ONLY through you.” Such a reading is inaccurate, unfaithful, and flirting with apostasy.

In fact, I am reminded of two incidents from the life of Joseph Smith (both cited in Saints Vol. 1).

The first incident involved Hyrum Smith and Brigham Young. Hyrum, unaware of Joseph’s revelation on plural marriage as recorded in D&C 132, was a staunch opponent of the practice. He denied it as a principle taught of God and inadvertently hurt Joseph in his remarks, who had indeed been commanded to initiate its practice. As retold by Saints:

One Sunday, as Brigham [Young] finished his evening chores, Joseph arrived unexpectedly at his door. “I want you to go to my house and preach,” Joseph said. 

Normally Brigham enjoyed meeting with the Saints, but he knew Hyrum [Smith] would be preaching that evening as well. “I would rather not go,” he said. 

Both Brigham and his wife Mary Ann had come to know through prayer and inspiration that they should practice plural marriage. With Mary Ann’s consent, Brigham had been sealed to a woman named Lucy Ann Decker in June 1842, a year after Joseph had first taught him the principle. Lucy had separated from her first husband and had young children to care for.

“Brother Brigham,” Joseph insisted, “if you do not go with me, I will not go home to my house tonight.” 

Reluctantly, Brigham agreed to preach, and he walked home with the prophet. They found Hyrum standing beside the fireplace, speaking to a full house. He held the Bible, Book of Mormon, and Doctrine and Covenants in his hand and declared that they were the law God had given them to build up His kingdom.

“Everything more than these,” Hyrum said, “is of man and is not of God.”

 Brigham listened to Hyrum’s sermon, his emotions rising. Beside him, Joseph sat with his face buried in his hands. When Hyrum finished, Joseph nudged Brigham and said, “Get up.”

Brigham stood and picked up the scriptures Hyrum had set down. He laid the books in front of him, one by one, so everyone in the room could see. “I would not give the ashes of a rye straw for these three books,” he declared, “without the living oracles of God.” Lacking a latter-day prophet, he said, the Saints were no better off than they were before God revealed the gospel through Joseph Smith. 

When he finished, Brigham could tell his sermon had moved Hyrum. Rising to his feet, Hyrum humbly asked the Saints to forgive him. Brigham was right, he said. As valuable as the scriptures were, they were no substitute for a living prophet.[1]

Joseph Smith understood this principle, and used Brigham Young to teach it. A living oracle of God is worth more than all the treasures of the scriptures combined, and without them, we would remain lost in the dark clouds of apostasy.

The second incident involves Joseph Smith’s direct instructions to Brigham Young. After taking the Apostles through the Temple Endowment in the Red brick Store, Joseph turned to Brigham and (as retold by Saints),

When the ceremony was finished, Joseph gave some instructions to Brigham. “This is not arranged right,” he told the apostle, “but we have done the best we could under the circumstances in which we are placed, and I wish you to take this matter in hand and organize and systematize all these ceremonies.”[2]

Joseph Smith instructed Brigham Young that he would be the one to further organize the endowment, one of the most sacred ordinances of the Gospel. Joseph had initiated its practice in this dispensation, but even then it was not fully arranged in the manner Joseph saw fit. He left this task to his successor to receive the proper revelation, and President Russell M. Nelson continues to further “organize and systematize” temple ceremonies in our own day in fulfilment of this initiative.

The word of God was received through Joseph Smith. It is likewise received through Russell M. Nelson today.

A Response to Point 10: “In this dispensation, we have not been commanded to follow any man except the Prophet Joseph Smith.”

Stoddard uses D&C 21:4, or rather misuses this scripture, to try and make her point:

On the day the Church was organized, the Lord gave a revelation He intended to have stand as the charter for the Church, commanding the members and leaders—both present and future—to “give heed unto all his [Joseph Smith’s] words and commandments which he shall give unto you . . .” Despite many others’ claims, the revelation is clear that this commandment applies to no leader other than Joseph Smith. Furthermore, there is no place in revelation where the members of the Church are commanded to follow the teachings of any other man, including any other president of the Church.

Yes, we are commanded to give heed to Joseph Smith’s words today, just as we are commanded to give heed to Nephi’s or Paul’s or even President Nelson’s. To be fair, we don’t receive a new copy of D&C 21 every time a new prophet is sustained and set apart. That doesn’t mean, however, that the doctrine taught here cannot apply to other prophets.

But who are these other individuals who apparently misuse this revelation, according to Stoddard? (Please excuse the comprehensive list of examples, but I would like to especially make a point.)

• Franklin D. Richards (as recorded in the Journal of Discourses 26:256) applied this scripture to the “constituted authorities of His [the Lord’s] Church” with a similar application to “His servants” in the same volume on page 173.
• In 1945, Elder John A. Widtsoe used this scripture to refer to the newly sustained President George Albert Smith.
• In 1950 and in 1953, then-Elder Harold B. Lee applied this verse to the living prophet, the Lord’s appointed Authority. In 1970 (and repeated in 1982), President Harold B. Lee applied this scripture to all prophets. Then, in 1993, Elder Joe J. Christensen of the Seventy quoted President Lee’s 1970 address using this scripture and the application for all prophets.
• In 1959, Elder Mark E. Peterson used this scripture to refer to the President of the Church. Then, in 1974, he used this scripture to teach that Christ’s church will always have one head at one time, sustained as President Kimball was that very day.
• In 1960, Elder Marion G. Romney applied this scripture to David O. McKay, the Prophet at that time.
• In 1960, Elder Henry D. Taylor, Assistant to the Twelve, applied this verse to the living prophet.
• Then-Elder Ezra Taft Benson used this scripture in 1963 when he said

  There is only one man on the earth today who speaks for the Church (see D&C 21:4, D&C 132:7.) That man is President David O. McKay. Because he gives the word of the Lord for us today, his words have an even more immediate importance than those of the dead prophets. When speaking under the influence of the Holy Ghost his words are scripture (see D&C 68:4). 

  He teaches something similar in 1966, and again returns to that principle as President of the Church in 1988:  

  I testify that there has been, and there is now, and there will be legal successors to the Prophet Joseph Smith who hold the keys of the kingdom of God on earth, even the President of The Church of Jesus Christ of Latter-day Saints. (See  D&C 21:1–7, D&C 107:91–92, D&C 112:15.) He receives revelation from God to direct His kingdom. Associated with him are others who are prophets, seers, and revelators, even those who make up the presiding quorums of the Church, namely the First Presidency and the Quorum of the Twelve Apostles.

• In 1969, James A. Cullimore, Assistant to the Twelve, applied this scripture to the living prophet.
• President N. Eldon Tanner of the First Presidency taught in 1972 (with my bold for emphasis) that “The words of the Lord to the Prophet Joseph in his call to preside over the Church apply equally to our beloved President Harold B. Lee” before citing that exact verse. He similarly uses this verse again in 1972, then later in 1973 and 1974.
• In 1974, Elder Bruce R. McConkie applied this scripture to God’s “living oracles.”
• In 1977, Elder Delbert L. Stapley applied this scripture to the living prophet.
• In 1980, Elder David B. Haight applied this scripture to the living prophet, and agian in 1986, applied this scripture to the First Presidency of the Church. In 1995 he explicitly states that “This revelation [D&C 4-5] given to the Prophet Joseph is relevant for each prophet and President of the Church as well as the members of the Church for all of us to heed.”
• In 1989, Elder Joseph B Wirthlin stated that “The revelation [D&C 21:4-5] given to President Benson’s first predecessor, Joseph Smith, on the day the Church was organized applies to Church members today.”
• In 1995, Elder Robert D. Hales applied this scripture to all prophets as well.
• In 1998, Elder Merrill C. Oaks applied this scripture to all God will reveal, per Article of Faith 9.
• In 1998, Sister Virginia U. Jensen of the General Relief Society Presidency used this scripture to discuss all of God’s revelations throughout time.
• And in 2001 Elder Christoffel Golden, Jr. of the Seventy cites this scripture in his footnotes when he teaches:

Importantly, we live in a blessed day in which the Lord has placed His watchmen, even the living apostles and prophets, in our midst. They hold all the necessary keys and authority which are essential to administering the ordinances of salvation and exaltation.

• In 2005, Elder Paul V. Johnson of the Seventy applied this scripture to “prophets, seers, and revelators” – multiple prophets.
• In 2008, Elder Quentin L. Cook used this verse broadly for all prophets, past and present.
• In 2010, Elder Claudio R. M. Costa of the Presidency of the Seventy similarly used this verse:

In our day the prophet of God has told us to keep the commandments, to love our fellowman, to serve, to take care of the rising generation, to rescue the inactive or less active—to do many things that we call prophetic priorities. We need to understand that these priorities are God’s priorities and the prophet is His voice in communicating them to all of the Church and the world.

• In 2014, Sister Carol F. McConkie of the Young Women General Presidency applied this scripture to the living prophet.
• President M. Russell Ballard used this verse when discussing our sustaining vote as members of the Church for our new prophet, President Russell M. Nelson in 2018. (He similarly used this scripture in 2001.)
• In 2020, Elder Douglas D. Holmes used this scripture to apply to all of the scriptures, past and present.

So I concede the point: D&C 21 has not been revealed multiple times for each new prophet. However, that is because it doesn’t need to be. There is a clear and concise teaching by the leaders of the Church running back decades connecting the commandment and blessings found in D&C 21 to all of the prophets we are blessed to hear from and learn from.

Finally, Stoddard, in a weak attempt to gain some credibility in making this claim falsely asserts that President Joseph Fielding Smith held this view when he said

It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teaching of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine.

You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works. 

If Joseph Fielding Smith writes something which is out of harmony with the revelations, then every member of the Church is duty bound to reject it. If he writes that which is in perfect harmony with the revealed word of the Lord, then it should be accepted.[3]

Of course, I agree with President Joseph Fielding Smith’s statement. Stoddard unfortunately doesn’t realize that nowhere in this statement does President Joseph Fielding Smith agree with her, but rather teaches a principle to hold fast to what we have learned from the revelations presented to us by the Brethren according to the manner that the Lord has provided.

The question can then be raised: who is a more trusted interpreter of scripture – L. Hannah Stoddard, or decades of Apostles? I believe that the decades of Apostles called by God are to be believed sooner than Stoddard, or for that matter, anyone else when discussing this point.

We have been commanded to follow the Prophet. Today, we are commanded to follow President Russell M. Nelson.

Conclusion

The title of this response is, as you can see, taken from a well-known Primary song that Stoddard could listen to.

Points 7 and 10 of her list are similar in tone to the attitudes of many apostate sects that split off from the Church. Denver Snuffer believes that the Church was led astray after Joseph Smith, for instance, or polygamist sects today believe the Church was led astray by Wilford Woodruff (with some variation from sect to sect). Oliver Olney in the Nauvoo period similarly felt called to correct the Church from some false revelations he was certain that Joseph had received, as had others in Kirtland. By limiting the amount of revelations we can use, these individuals attempt to limit the very power of God Himself.

The Devil has a surprisingly small playbook, it would seem, but he uses it masterfully. Being aware of those tactics, however, we can avoid claims such as those made by Stoddard. We can rely more fully on the Savior in all aspects of our lives and conquer the enemy of all righteousness.

L. Hannah Stoddard, like Jonathan Neville, Rian Nelson, and other Heartlanders, has become a critic of the Church, and if even one individual may read what I have to say regarding these individuals and decide to avoid them, I can rest easy. Until that time, and as much as I wish I did not have to, I will respond to any critic of the Church that I can, when I can.

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[1] Citations silently removed.

[2] Citations silently removed.

[3] Joseph Fielding Smith, Doctrines of Salvation, vol. 3 (Salt Lake City, Utah: Bookcraft, 1956), 203-204.