Excerpts from reviews of An Insider's View of Mormon Origins, by Grant H. Palmer (Salt Lake City: Signature Books, 2002), 281 + xiii pages.

Excerpts from forthcoming reviews:

"This book is something of a watershed in the study of Mormon history and Mormon scripture. It is the first significant popularization of evidence by a writer within the church indicating that Joseph Smith's ancient scriptures are in fact not ancient and that some of Smith's founding visionary experiences are to be understood differently from how they are taught in traditional contexts. While this volume lacks the depth to be the definitive introduction to these matters, it is a good starting place for the unfamiliar and even provides experts with observations of substance. . . . Palmer is on absolutely firm ground for his conclusion that the Book of Mormon is not an ancient work and, with this, according to his last two main chapters [on priesthood restoration and Smith's first vision], that Smith's visionary experiences were more subjective than what tradition claims. This conclusion leads him to speculate about the theological content of a post-critical Mormonism. He calls for an emphasis on following and worshipping Jesus. He is not suggesting giving up all the unique doctrines of Mormonism. For example, he finds great value in the plan of salvation and eternal marriage (p. 261). He believes that the BM is valuable in bringing people to Christ (p. 133). And he envisions the continued use of the sacrament prayers (part of the Book of Mormon text) and their value for Christian covenant (p. 262)."

"Latter Day Saints and non-Latter Day Saints who have enjoyed scholarly studies of Mormon origins often come to recognize that the primary documents lead to conclusions at considerable variance from the orthodox stories that have evolved during the founding prophet's lifetime and that of his successors. For Latter Day Saints, the disconnect can be troubling. I for one have known the pain that comes from the uncomfortable conclusions of scholarship. For non-Mormons, the conclusions that the primary sources lead to, which I will refer to as the scholarly consensus, seem much more plausible than the stories told in Latter Day Saint classes and worship services.

For those employed by one of the Latter Day Saint churches, it can be especially painful to come to conclusions that make you seem to be a heretic and a denier of the faith of the church which pays your salary. I went through this difficult process in the 1960's at Herald House and Graceland College.

Grant Palmer received his master's degree in history at Brigham Young University and then served thirty-four years teaching in the Church Educational System, much of it as an institute director. During that time he came to conclusions about Mormon origins that I regard as well within the consensus of those scholars outside the church as well as those inside the church who are open to alternative explanations to the orthodox faith story. Palmer published An Insider's View of Mormon Origins shortly after he retired. He has since been disfellowshipped, and the fear remains that this could lead to excommunication from the church he loves and served for a lifetime. . . . I was fortunate that it gradually became clear in the 1960s that many top-level RLDS Church leaders had arrived at conclusions similar to mine, albeit privately, for the most part. With men like Walter N. Johnson of the Presiding Bishopric, F. Henry Edwards, Maurice L. Draper and Duane E. Couey of the First Presidency and Apostles Clifford Cole and Charles Neff thinking similar thoughts, I didn't feel alone and without at least modest support in high places. Then during the Wallace B. Smith presidency (1978-1996) it was clear that the President/Prophet himself had come to similar conclusions.

Sadly, during his thirty-four years as an institute teacher, Grant Palmer did not see any support from the General Authorities for revisionist views on Mormon origins. If any did come to revisionist conclusions on issues of Mormon origins, like B.H. Roberts did in the 1920's, their thoughts have remained private, and of no comfort to Palmer or others. Palmer's conclusions are no surprise. They are consistent with the general consensus among independent scholars. The contents of the story of the first vision evolved in response to the circumstances facing the church and its leader. . . . The story of supernatural visits to the prophet by John the Baptist, Peter, James, and John, originated long after we assumed, and grew in response to current needs of the church and its prophet at the time. Finally, the various "translations" the prophet attempted can not be regarded as translations as we understand the term (254). The Book "reflects the intellectual and cultural environment of Joseph's own time and place" (259).

This book is not hostile to the Mormon Church or the Book of Mormon. Palmer sees the church as being harmed by the unrealistic faith story that has been created, as well as the expectation laid on church members to believe historical embellishments as a matter of faith. For those historically minded, having to choose between faith in church leaders and the natural desire to be faithful to the evidence wherever it leads brings considerable tension. . . . .

Those interested in Mormonism, whether "inside the fold" or not, are indebted to Grant Palmer for producing a readable, well-documented survey of the critical historical problems related to the origins of Mormonism. I will be assigning it for my freshmen students in Latter Day Saint History this fall."

"Books about Joseph Smith and/or the Book of Mormon are automatically high-risk ventures, particularly in the LDS tradition if they end up drawing conclusions different from the orthodox position. Grant H. Palmer does not feel easy about that orthodox position, with the result that his book will make some readers uncomfortable while raising interesting questions and providing illuminating answers for others. . . . Many of the topics [in his book] are standard fare for anti-Mormon writers, but Palmer's tone places him squarely among the friendly writers. Richard Lloyd Anderson, another well-known historian working in the same period, observed, "In reality, attitude penetrates the judgments we make, whether in gathering the Hurlbut-Deming materials or in defending them." Palmer's tone is neither the cheerleading enthusiasm of an apologist nor the gleeful gloating of a carper. Rather, it seems to be the thoughtful presentation of a scholar who has examined troubling evidence, come to reluctant conclusion, but is at peace with that conclusion. He communicates both regard for his audience and respect for the material. Furthermore, far from dismissing Mormonism because of his disappointments with its history, he proposes a refocusing on the founder of the faith, Jesus Christ, as a way of regrouping on common ground:

In many sacrament meetings, the tendency remains to simply mention Jesus' name and then talk about other matters rather than to discuss him and his ministry. In our Sunday classes, the Gospels are taught for several months once every four years; the lives and teachings of modern prophets are studied each year. As the apostle Paul, who was capable of speaking on a variety of religious subjects, said of the early church: 'I determined not to know any thing among you, save Jesus Christ, and him crucified' (1 Cor. 2:2). I would hope for a greater focus on Jesus Christ in our Sunday meetings. (p. 263)

Serious scholars of LDS history will find only a few new ideas or concepts in this work, but Palmer has performed a service in collecting the known material and presenting it in such an accessible way. His analysis of E. T. A. Hoffmann's Golden Pot story and its parallels to the Moroni saga is original."

Prevous reviews (2002) of An Insider's View of Mormon Origins

"Palmer's book is different from others that I've read. Typical of such books is a spirit of triumphalism, the feeling that the writer has gotten the better of the Church. "Aha! I found you out!" Such works have their merits, but such a spirit tends to diminish the value of the work as an objective effort to distill truth from the massive volume of evidence. Instead, Palmer expresses the view of one who has put so much time and effort into teaching the history and doctrine of the Church, and then discovered that these needed some clarification. There is a profound sadness that undergirds the entire book. And Palmer, I think, wants to ensure that his readers are ready to grow beyond what they learned [at church. As]. . . . we come to the end of the book, we realize where it's all headed - that the Church needs to change its focus, on a global and local level, from Joseph Smith to Jesus Christ. He acknowledges that the Church as an institution has tried to put forth such an image, emphasizing that it is the Church of "Jesus Christ," but he also suggests that, on the local level, the wards haven't quite caught up. The motive, then, seems curative, rather than merely critical. It allows for the continuation of the current teaching program of the Church, while also making provision for seasoned students to delve more deeply into the mythos of Mormonism. . . . Much of the material is familiar; some of it was new to me and was welcome. This book will serve the new student of these new views of Mormon history very nicely. It is written on a popular level, and gives readers enough background material to enable them to decide the issues for themselves. And let it be known that Palmer remains a Latter-day Saint, honors and finds valuable the core values of his faith, and wants to dig ever deeper into the history and lore of his Church. Much as a treasure hunter seeks gold in the ore, Palmer has set out to mine and explore the mountain of materials available to the Mormon historian. And in so doing, while he has journeyed from the simplicity of his CES teaching, he may be heading toward the Promised Land of clarity and truth. This book will be a good addition to your library."