One question people might have today about Joseph Smith
was how much did a so-called “magic world view” influence him
and his account of the coming forth of the Book of Mormon?
Even in his own lifetime, Joseph faced questions
or accusations about being embroiled in superstition
and “folk magic” from skeptical neighbors
and adversaries.
Today historians debate the extent to which Joseph and his family participated
in early nineteenth-century folk magic culture
and what this participation may have meant for Joseph personally
and as the leader of a new religious movement.
Some have argued that the young Joseph was deeply influenced by this “magical” culture around him.
Others, however, have argued for a nuanced
view that, for example,
calls into question common terminology used to describe the folk practices
Joseph and his family participated in.
And others have disputed that “folk magic,”
played any prominent role in the foundational  claims of Joseph Smith.
Whatever the case may be,
some practices such as the use of crystals or other stones to channel miraculous visionary experiences
may be seen as compatible with biblical faith
or ordinary life of or about early nineteenth-century
American Christians.
Therefore, the classification of certain practices
such as “magical” as opposed to “religious”
runs the risk of imposing modern views on people of the past,
when they may not have thought of their behavior or activity in such a way.
Whatever folk practices Joseph and his family may have participated in, especially in his younger years,
the documentary record is crystal clear
that the Prophet always fundamentally saw his work in bringing forth the Book of Mormon
and restoring The Church of Jesus Christ
as a divine, sacred calling, and not as “magical”
artfulness.
And now you know why.
