Royal Skousen's Critical Text Project

In Biblical studies, 'lower criticism' refers to scholarly efforts in reconstructing the original texts of the Bible. Since none of Paul's canonical letters, or the gospels, or any other Biblical documents are known to exist, scholars must study the available copies of subsequent manuscripts and compare the similarities and variances between these documents to hypothesize their reconstructions. The identification of the variances that exist between manuscripts, and from early quotations of now non-existent manuscripts by early Christians, have resulted in the development of lower criticism. Steven McKenzie and John Kaltner write that in determining "the precise wording of the original text," scholars must study "the available manuscripts and other sources, and then evaluat[e] the evidence they contain in an effort to discover what is the oldest, and presumably most authentic, reading....The goal of lower criticism is identification of the text itself, and it does not try to get at the text's meaning or interpretation."1

In a sense, Royal Skousen's critical text project of the Book of Mormon aims to do the same thing, however, his reconstruction focuses upon restoring the original translated text, rather than the language engraved upon the plates from which the Book of Mormon was translated. The value of his efforts can be better appreciated when considering the mortal influences affecting the early documents and texts of the Book of Mormon. Oliver Cowdery primarily wrote the majority of the Book of Mormon while Joseph translated, and he was also involved in making a duplicate copy known as the "Printer's Manuscript" or "PM" in contrast to the "Original Manuscript" or "OM" for E.B. Grandin. Portions of the PM, as well as the OM, went to Grandin's shop for publication. John Gilbert (the typesetter) introduced punctuation into the manuscripts that he received which also made their appearance into the first edition of the Book of Mormon. Joseph Smith subsequently made changes that went into the 1837 edition of the Book of Mormon. Between scribal errors and printing errors, etc., a number of unintentional textual variances and divergences were imposed upon the text. Skousen's work seeks to bring us the original text of the Book of Mormon.  

See this three-part lecture from Skousen on this massive undertaking:
http://maxwellinstitute.byu.edu/watch-skousens-3-part-lecture-series-on-the-book-of-mormon-critical-text-project/

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1 Steven L. McKenzie and John Kaltner, The Old Testament, Its Background, Growth, and Content (Nashville, TN: Abingdon Press, 2007) 47

BH Roberts - Book of Mormon Studies

"...the fact should be recognized by the Latter-day Saints that the Book of Mormon of necessity must submit to every test, to literary criticism, as well as to every other class of criticism; for our age is above all things critical, and especially critical of sacred literature, and we may not hope that the Book of Mormon will escape closest scrutiny; neither, indeed, is it desirable that it should escape. It is given to the world as a revelation from God. It is a volume of American scripture. Men have a right to test it by the keenest criticism, and to pass severest judgment upon it, and we who accept it as a revelation from God have every reason to believe that it will endure every test; and the more thoroughly it is investigated, the greater shall be its ultimate triumph. Here it is in the world; let the world make the most of it, or the least of it. It is and will remain true.1

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1 B. H. Roberts, "Translation of the Book of Mormon," Improvement Era 9/6 (April 1906):435-436

Hugh Nibley

...I have a testimony of the gospel which I wish to bear. Again, as Brigham Young says, because I say it's true doesn't make it true, does it? But I know it is, and I would recommend you to pursue a way of finding out. And there are ways in which you can come to a knowledge of the truth. When is a thing proven? When you personally think it's so, and that's all you can do. And that's true, of course, in science or anything else. When enough experience, and enough impressions, enough thought and so forth, build up in your own mind so that a thing is proven to you, that's the proof....You can't force another person to believe....No two of us, you see, have the same experience, have the same background, have the same evidence, or anything else. All we can do is reach the point where, ahah! that is it, you see. Then you have your testimony, and all you can do is bear your testimony and point to the evidence. That's all you can do. But you can't impose your testimony on another. And you can't make the other person see the evidence as you do. Things that just thrill me through and through in the Book of Mormon leave another person completely cold. And, the other way around, too. So we can't use evidence, and we can't say, I know this is true, therefore, you'd better know it is true. But I know it is true, and I pray our Heavenly Father that we may all come to a knowledge of the truth, each in his own way, as Brigham Young would have us do it.1

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1 Hugh Nibley, "Brigham Young as a Theologian," discourse delivered June 9, 1967