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Criticism of Mormonism/Books/An Insider's View of Mormon Origins/Index: Difference between revisions
 
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==Index to claims made in ''An Insider's View of Mormon Origins''==
#REDIRECT [[Criticism of Mormonism/Books/An Insider's View of Mormon Origins]]
This is an index of claims made in this work with links to corresponding responses within the FAIRwiki.
 
===Chapter 1: Joseph Smith as Translator/Revelator===
{| valign="top" border="1" style="width:100%; font-size:85%"
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| style="width:5%"|1||Joseph claimed to translate the Kinderhook plates||[[Kinderhook Plates]]||
*None
|-
|1||Illustrations show Joseph Smith translating the plates directly||[[Church art and historical accuracy]]||
*''Ensign'', Dec. 1983, inside cover, 25; Jan. 1988, 4, 9; Nov. 1988, 35, 46; July 1993, 62; Jan. 1997, 38; Aug. 1997, 11; July 1999, 41.
|-
|2||Joseph Smith used a seer stone that he placed in his hat||[[Joseph Smith and seer stones]]||
*Van Wagoner and Walker, "Joseph Smith: 'The Gift of Seeing,'" ''Dialogue: A Journal of Mormon Thought'' 15 (Summer 1982): 50-53.
|-
|2-3||The plates were often not nearby while Joseph translated them||[[Book of Mormon translation method]]||
*Joseph Smith III, "Last Testimony of Sister Emma," ''Saints' Herald'', 1 Oct. 1879, 290; Howe, "Affidavit of Isaac Hale", ''Mormonism Unvailed'', 265;
*Martin Harris, interview by John A. Clark, 1828, in The Episcopal Recorder (Philadelphia), 5 Sept. 1840, 94; quoted in Vogel, ''Early Mormon Documents'', 2:266;
*Joseph Smith Sr., interview by Fayette Lapham quoted in Vogel, ''Early Mormon Documents'', 1:464.
|-
|6||Oliver attempted to translate using a divining rod||[[Joseph Smith and the occult#Working with the rod|Joseph Smith and the occult—Working with the rod]]||
*D&C 8:6-8; Book of Commandments 7:3.
|-
|6||Oliver would ask questions of his divining rod in faith and it would move.||[[Oliver Cowdery and the "rod of nature"]]||
*"Barnes Frisbie account" quoted in Vogel, ''Early Mormon Documents'', 1:603-05, 619-20.
|-
|7||Alterations in a different handwriting on the 116 pages would have been readily apparent.||[[The lost 116 pages of The Book of Lehi]]||
*None
|-
|8||Joseph was brought to court three times for stone gazing||[[Joseph Smith's 1826 glasslooking trial]]||
*Marquardt and Walters, ''Inventing Mormonism: Tradition and the Historical Record'', 70-75, 174-78.
|-
|9||Peter Ingersoll reported that he heard Joseph acknowledge to Isaac Hale that he was never able to see anything in his seer stone.||[[The Hurlbut affidavits#Peter Ingersoll|The Hurlbut affidavits—Peter Ingersoll]]||
*"Affidavit of Peter Ingersoll", Howe, Mormonism Unvailed.
|-
|9||After he lost the manuscript, Joseph became more vague regarding the method of translation.||[[Book of Mormon translation method]]||
*None
|-
|9||Joseph altered the Book of Mormon to modify the description of God and Jesus to be separate beings.||[[Joseph Smith's early conception of God]]||
*1 Nephi 11:16, 18, 21, 32; 13:40
|-
|10||Scholars have determined that Joseph consulted an open Bible during translation||[[Book of Mormon plagiarized from the Bible]]
|-
|10||Joseph copied errors from the King James Bible||[[Book of Mormon anachronisms/Translation Errors from the KJV|Translation Errors from the KJV]]
|-
|11||None of Joseph's changes to the Bible have been supported by manuscript finds||[[Joseph Smith Translation as a restoration of the original Bible text]]
|-
|11||Some of Joseph's changes to the Bible contradict LDS beliefs
|-
|12||Joseph evolved his concept of the Father and Son||[[Joseph Smith's early conception of God]]
|-
|12||The hieroglyphics next to facsimile 1 state that Hor is the deceased man lying on the altar||[[Book of Abraham papyri]]
|-
|12||Joseph used this papyrus as his source for Abraham 1 through 2:18||[[Book of Abraham papyri]]
|-
|13||Near facsimile 3, Hor's name appears at the top and bottom||[[Book of Abraham papyri]]
|-
|17||Joseph expanded Abraham's curse to include denial of priesthood ordination to blacks||[[Blacks and the priesthood]]
|-
|17||Joseph got the story for the Book of Abraham from Josephus.||[[Book of Abraham/Plagiarism accusations]]{{nw}}
|-
|19||Joseph's interpretations have been shown by Egyptologists as a mis-reading of the papyri||[[Book of Abraham papyri]]
|-
|19||A primary source for much of Abraham is Genesis.||[[Book of Abraham/Plagiarism accusations]]{{nw}}
|-
|21||From 1820 to 1834 Joseph believed in one God||[[Joseph Smith's early conception of God]]
|-
|21||The astronomical concepts in Abraham were common in Joseph Smith's environment
|-
|22-24||Joseph's theology was influenced by Thomas Dick's ''Philosophy of a Future State''||[[Was Joseph Smith's theology influenced by the writings of Thomas Dick?]]
|-
|29||It is easy to identify the Book of Joseph from the papyrus fragments||[[Book of Abraham papyri]]
|-
|31||Kinderhook plates||[[Kinderhook Plates]]
|-
|34-35||Joseph translated a Greek psalter.||[[Joseph Smith and Greek psalter]]
|-
|36||Joseph mistranslated a number of documents.||[[Joseph Smith as a translator]]
|}
 
===Chapter 2: Authorship of the Book of Mormon===
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| style="width:5%"|39||"...the church has encouraged a 'thorough and impartial examination' of the Book of Mormon, including questions regarding its authorship."||[[Book of Mormon authorship theories]]||
*Talmage, ''The Articles of Faith'', 273.
*Widtsoe, ''In Search of Truth: Comments on the Gospel and Modern Thought'', 80.
*Quinn, ''J. Reuben Clark: The Church Years'', 24.
|-
|40||Joseph Smith was intellectually capable of writing the Book of Mormon himself.||[[Book of Mormon authorship theories]]||
*B. H. Roberts, ''Studies of the Book of Mormon'', 10, 243, 247.
6. Ibid., 262-63.
|-
|40||B.H. Roberts wondered if the Book of Mormon stories were just inspirational tales, and questioned whether it was history or the product of a "pious but immature" mind.||[[B.H. Roberts' testimony of the Book of Mormon]]||
*B. H. Roberts, ''Studies of the Book of Mormon'', 272-273.
|-
|41-42||The story of Zelph||[[Zelph]]||
*''History of the Church'', ed. B. H. Roberts, 2:79-80.
|-
|42||Joseph reported that the Kinderhook Plates contained a genealogy back to Ham.||[[Kinderhook Plates]]||
*Roberts, ''Studies of the Book of Mormon'', 243-50.
|-
|42||Joseph gave many descriptions of heroes and their treasures hidden in the New York hills.||[[Joseph Smith and money digging]]||
*Roberts, ''Studies of the Book of Mormon'', 243-50.
|-
|42||B.H. Roberts concluded that Joseph Smith was capable of writing the Book of Mormon.||[[B.H. Roberts' testimony of the Book of Mormon]]||
*Roberts, ''Studies of the Book of Mormon'', 243-50.
|-
|46||The Book of Mormon reflects evangelical Protestantism.||[[Book of Mormon authorship theories]]||
*Alexander Campbell, ''Delusions: An Analysis of the Book of Mormon'', 19.
|-
|48||The story of Jesus raising Lazarus from the dead is the source of Alma 19.||[[Book of Mormon plagiarized from the Bible]]||
*None cited, however, this section almost precisely matches the analysis shown in Tanner, [[The Changing World of Mormonism|''The Changing World of Mormonism'']], p. 117.
|-
|48||Alma 19 is derived from evangelical conversion experiences common in the 19th century.||[[Book of Mormon authorship theories]]
|-
|49||Alma 32 is derived from Jesus's parable of the sower||[[Book of Mormon plagiarized from the Bible]]
|-
|49||The Book of Mormon was an amalgamation of ideas from Joseph Smith's own environment.||[[Book of Mormon authorship theories]]
|-
|50-53||Many Book of Mormon stories are derived from the New Testament||[[Book of Mormon plagiarized from the Bible]]
|-
|55||The decapitation of Laban parallels the story of Judith in the Apocrypha||[[Book of Mormon plagiarism accusations/Apocrypha|Book of Mormon plagiarism accusations—Apocrypha]]
|-
|57||LDS position is that the Lamanites are the principal ancestors of the American Indians||[[Search for the Truth DVD:DNA]]
|-
|57||No Hebrew or Egyptian writing has been discovered in the New World.||[[Book of Mormon anachronisms/Reformed Egyptian|Book of Mormon anachronisms—Reformed Egyptian]]
|-
|57||The Book of Mormon provides too short a time for the disappearance of the Nephite/Lamanite language.||[[Hebrew and Native American languages]]
|-
|57||No indigenous American language has a Hebraic or Egyptian origin||[[Hebrew and Native American languages]]
|-
|58||B.H. Roberts thought that View of the Hebrews could be a basis for the Book of Mormon||[[Book of Mormon and View of the Hebrews]]
|-
|58||Roberts investigated the possible connection between the two books because he recognized the utility of having a ground plan to work from to contextualize theological issues||[[Book of Mormon and View of the Hebrews]]
|-
|58||Roberts concluded that there was a great probability that the Smith family read View of the Hebrews||[[Book of Mormon and View of the Hebrews]]
|-
|60||Roberts concluded that a copy of View of the Hebrews could have been supplied by Oliver Cowdery||[[Book of Mormon and View of the Hebrews]]
|-
|60-64||B.H. Roberts' parallels between View of the Hebrews and the Book of Mormon||[[Book of Mormon and View of the Hebrews]]
|-
|65-66||Joseph Smith received a revelation to send people to Canada to sell the Book of Mormon copyright for $8000. After expenses, the money was to go to the Smith family||[[Did Joseph Smith attempt to sell the Book of Mormon copyright?]]||
*Hiram Page to William E. McLellin, 2 Feb. 1848, in RLDS Library Archives.
*Whitmer, ''An Address to All Believers in Christ'', 30-31.
|-
|66||The writing of the 116 pages served as an "apprenticeship" to learning to write the Book of Mormon.||[[The lost 116 pages of The Book of Lehi]]||
*Author's opinion
|}
 
===Chapter 3: The Bible in the Book of Mormon===
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| style="width:5%"|70-71||Joseph Smith Sr.'s 1811 dreams are similar to Lehi's "first" vision and his "tree of life" dream||[[Joseph Smith, Sr.'s dream and Lehi's vision]]
|-
|82||There are no original motifs in 3 Nephi that are not found in the Gospels||[[Book of Mormon plagiarized from the Bible]]
|-
|82||Joseph had the words of Christ available to him, but "curiously chose not to use them" for at least half the verses in 3 Nephi 11-28.||[[Book of Mormon plagiarized from the Bible]]
|-
|82||Joseph may have used a blanket to screen his use of the Bible from his scribe.||[[Book of Mormon plagiarized from the Bible]]
|-
|83||Oliver "neglected to mention" the use of a Bible in the translation.||[[Book of Mormon plagiarized from the Bible]]
|-
|83||The Book of Mormon contains twenty-six full chapters from a 1769 edition of the KJV||[[Book of Mormon plagiarized from the Bible]]
|-
|83||The Sermon at the Temple includes modern errors found in the KJV||[[Book of Mormon anachronisms:Translation Errors from the KJV|Translation Errors from the KJV]]
|-
|90||The Aramaic word "raca" would not have been intelligible to a Nephite.||[[Book of Mormon anachronisms/Aramaic word "raca"|Book of Mormon anachronisms—Aramaic word "raca"]]{{nw}}
|-
|90||The three days of sunlight is not mentioned in the Bible even though North America and Israel are both in the Northern hemisphere.||[[Book of Mormon anachronisms/Three days of darkness|Three days of darkness]]
|}
 
===Chapter 4: Evangelical Protestantism in the Book of Mormon===
{| valign="top" border="1" style="width:100%; font-size:85%"
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| style="width:5%"|95||Elements from Joseph Smith's own life form the basis for a portion of the Book of Mormon.||[[Joseph Smith's environment and the Book of Mormon]]{{nw}}
|-
|96||One would not expect to find "camp meeting" elements among ancient Americans.||[[Kingship and coronation in Book of Mormon]]{{nw}}
|-
|97||King Benjamin's farewell speech parallels that of Methodist leader Bishop M'Kendree.||[[Kingship and coronation in Book of Mormon]]{{nw}}
|-
|100||King Benjamin's speech includes elements of typical "revival" meetings.||[[Kingship and coronation in Book of Mormon]]{{nw}}
|-
|106||Alma's conversion parallels that of Darius Williams and Abel Thornton.||[[Joseph Smith's environment and the Book of Mormon]]{{nw}}
|-
|107||Alma's missions are similar to those of traveling preachers.||[[Joseph Smith's environment and the Book of Mormon]]{{nw}}
|-
|114||The Book of Mormon includes hundreds of popular phrases from frontier preaching.||[[Joseph Smith's environment and the Book of Mormon]]{{nw}}
|-
|116||There are "recognizable evangelical phrases" contained in Amulek's and Alma's preaching.||[[Joseph Smith's environment and the Book of Mormon]]{{nw}}
|-
|118||The Book of Mormon is simply "revival literature" cast in a different setting..||[[Joseph Smith's environment and the Book of Mormon]]{{nw}}
|-
|120||The Book of Mormon teaches that all men are evil as a result of the Fall.||[[Plain and precious Book of Mormon doctrines#The purpose of life|Plain and precious Book of Mormon doctrines—The purpose of life]]
|-
<!--
|121||Joseph changed his view from human nature being evil to it being "inherently good"
|-
-->
|121-122||Joseph evolved his view of the Godhead over time||[[Joseph Smith's early conception of God]]
|-
|122||The Book of Mormon "vividly" portrays the Father and Son as the same God.||[[Book of Mormon portrays Father and Son as the same God]]{{nw}}
<!--
|-
|123||The Book of Mormon is closer to Evangelical Protestantism than ancient Jewish or modern LDS beliefs
|-
|123||Most of the Book of Mormon's theological issues are of little or no interest to Americans today
-->
|-
|124||The Book of Mormon contains no information about temple ordinances, exaltation or baptism for the dead.||[[Book of Mormon and the fulness of the gospel]]
|-
|129-130||B.H. Roberts concluded that Joseph Smith created the anti-Christs Sherem, Nehor and Korihor.||[[B.H. Roberts' testimony of the Book of Mormon]]
|-
|131||Feelings attributed to the Holy Ghost are simply edifying feelings||[[Burning in the bosom]]
|-
|131||Edifying feelings are not sufficient to determine truth||[[Burning in the bosom]]
|-
|131||Many people believe in the truthfulness of their own religion because of similar confirming experiences.||[[Burning in the bosom]]
|-
|132||It is possible to feel "the sprit" even when listening to a hoax.||[[Burning in the bosom]]
|-
|132||The LDS church claims exclusive receipt of the Holy Ghost as a gift.||[[Exclusivity of the gift of the Holy Ghost]]{{nw}}
|-
|133||The Holy Ghost is an unreliable means of proving truth||[[Burning in the bosom]]
|-
|133||The Spirit does not confirm the historical reality of the Book of Mormon||[[Burning in the bosom]]
|}
 
===Chapter 5: Moroni and "The Golden Pot"===
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|138||The story involves the copying and translation of ancestral records||[[Book of Mormon and the Golden Pot]]||
*The story mentions ''copying'' records. The author has extrapolated this to also mean ''translated'', despite the fact that the story itself does not mention "translation."
|-
|139-142||Luman Walters likely informed Joseph Smith about story of "The Golden Pot"||[[Book of Mormon and the Golden Pot]]||
*Author's speculation
|-
|157||Joseph is told to bring Emma to the hill Cumorah on "the next fall equinox."||[[The autumnal equinox and the Book of Mormon]]{{nw}}
|-
|157||Joseph's father said that Joseph married Emma in order to ensure success in obtaining the plates.||[[The Hurlbut affidavits#Henry Harris|The Hurlbut affidavits&mdash;Henry Harris]]
|-
|163||Joseph regarded the autumnal equinox as a special day.||[[The autumnal equinox and the Book of Mormon]]{{nw}}
|-
|172||Variants of the Moroni story were told and then standardized after 1830.||[[Moroni story variants]]{{nw}}
|-
|172||Joseph's later narratives talk about a more biblical-type angel.||[[Moroni story variants]]{{nw}}
|-
|173||Many of the magical elements of the Moroni story began disappearing around 1830.||[[Moroni story variants]]{{nw}}
|}
 
===Chapter 6: Witnesses to the Golden Plates===
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|175||The witnesses had a "magical mindset" and believed in "second sight"||[[Book of Mormon witnesses/Character|Book of Mormon witnesses&mdash;Character]]||
*None
|-
|175-176||The witnesses believed in the ability to see spirits and their dwelling places within the local hills||[[Book of Mormon witnesses/Character|Book of Mormon witnesses&mdash;Character]]||
*None
|-
|178||Martin Harris participated in his own "treasure adventures" after meeting Joseph Smith||[[Book of Mormon witnesses/Character|Book of Mormon witnesses&mdash;Character]]||
*Lucy Mack Smith, History of Joseph Smith by His Mother, Lucy Mack Smith (Salt Lake City: Bookcraft, 1958),92, 104.
*Ezra Booth to Presiding Elder, 8 Nov. 1831, in E. D. Howe, Mormonism Unvailed (Painesville, OH: by the Author, 1834), 186; D&C 110:1.
|-
|178||Martin Harris said that he could "see things" in the Hill Cumorah.||[[Book of Mormon witnesses/Character|Book of Mormon witnesses&mdash;Character]]||
*Martin Harris, interview by Joel Tiffany, Jan. 1859, in "Mormonism," ''Tiffany's Monthly'' (New York City) 5 (Aug. 1859): 166; quoted in Vogel, Early Mormon Documents, 2:306.
|-
<!--
|178||Martin Harris informed Joseph Smith about the gold plates.|| ||
*Martin Harris, interview by Joel Tiffany, Jan. 1859, in "Mormonism," ''Tiffany's Monthly'' (New York City) 5 (Aug. 1859): 166; quoted in Vogel, Early Mormon Documents, 2:306.
|-
-->
|179||The Whitmers all believed that they could see things with stones and dowsing sticks||[[Book of Mormon witnesses/Character|Book of Mormon witnesses&mdash;Character]]||
*None
|-
|179||Oliver Cowdery was a treasure hunter and "rodsman" before he met Joseph Smith.||[[Joseph Smith and the occult#Working with the rod|Joseph Smith and the occult&mdash;Working with the rod]]||
*Vogel, "Barnes Frisbie Account," ''Early Mormon Documents'', 1:599-621.
|-
|179||William Cowdery (Oliver's father) was associated with a treasure seeking group in Vermont.||[[Joseph Smith and the occult#Working with the rod|Joseph Smith and the occult&mdash;Working with the rod]]||
*Vogel, "Barnes Frisbie Account," ''Early Mormon Documents'', 1:599-621.
|-
<!--
|179||Oliver Cowdery and Martin Harris saw the plates in a vision before meeting Joseph Smith.|| ||
*Martin Harris, interview by Joel Tiffany, Jan. 1859, in "Mormonism," ''Tiffany's Monthly'' (New York City) 5 (Aug. 1859): 166; quoted in Vogel, ''Early Mormon Documents'', 2:306.
*Dean C. Jessee, ed., ''The Papers of Joseph Smith: Autobiographical and Historical Writings'' (Salt Lake City: Deseret Book Co., 1989), 1: 10.
|-
|181||David and possibly John Whitmer owned seer stones.|| ||
*Quinn, ''Early Mormonism and the Magic World View'', (Salt Lake City: Signature Books, 1998), 239-40, 247-48.
|-
-->
|186||The Smith's often told neighbors stories about treasures Joseph found in the earth||[[Joseph Smith and money digging]]||
*Jesse Smith to Hyrum Smith, 17 June 1829, Joseph Smith Letterbook, 2:59-61, LDS archives; quoted in Vogel, ''Early Mormon Documents'', 1:552.
|-
|188||Joseph claimed to know the location of Captain Kidd's treasure.||[[The Hurlbut affidavits]]||
*Statement of W. R. Hine in Deming, ''Naked Truths'' 1 Jan. 1888): 2.
|-
|191||A number of witnesses saw a cave in the Hill Cumorah when the plates were returned to the angel||[[Archaeology and the Hill Cumorah#Is there a cave in the Hill Cumorah containing the Nephite records?|Archaeology and the Hill Cumorah&mdash;Is there a cave in the Hill Cumorah containing the Nephite records?]]||
*Brigham Young, 17 June 1877, ''Journal of Discourses'' 19:38.
*Wilford Woodruff's journal, 1833-98, typescript, ed. Scott G. Kenny, 9 vols. (Midvale, UT: Signature Books, 1984), 11 Dec. 1869, 6:508-9.
|-
|194||Martin Harris said that marvelous things appeared to Hyrum, Joseph Sr. and Joseph Jr. while they were treasure hunting.||[[Joseph Smith and money digging]] ||
*Martin Harris, ''Tiffany's Monthly'' 5 (Aug. 1859): 165; quoted in Vogel, Early Mormon Documents, 2:305.
|-
|194-195||The gold plates that the witnesses saw disappeared when placed on the ground at the hill Cumorah||[[The Hurlbut affidavits#Willard Chase|The Hurlbut affidavits&mdash;Willard Chase]] ||
*Howe, "Affidavit of Willard Chase," ''Mormonism Unvailed'', 242.
|-
|195||The witnesses believed that there was a toad the turned into something else hiding in the box that held the plates.||[[The Hurlbut affidavits#Willard Chase|The Hurlbut affidavits&mdash;Willard Chase]] ||
*Howe, "Affidavit of Willard Chase," ''Mormonism Unvailed''.
|-
|197||The testimony of the Three Witnesses was a vision rather than an actual visit by an angel||[[Book of Mormon witnesses/Spiritual or literal|Book of Mormon witnesses&mdash;Spiritual or literal]]||
*Jessee, ''Papers of Joseph Smith'' 1:296.
|-
|197||David Whitmer indicated that the visit of the angel was spiritual rather than real.||[[Book of Mormon witnesses/Spiritual or literal|Book of Mormon witnesses&mdash;Spiritual or literal]]
|-
|198||Martin Harris claimed to see the plates with "the eye of faith."||[["Eye of Faith"/"Spiritual Eye" statements by Martin Harris]]
|-
<!--
|198||Some of the three witnesses claimed that they handled the plates during the angel's visit
|-
-->
|200||David Whitmer claimed that he handled the plates in vision, but not physically||[[Book of Mormon witnesses/Spiritual or literal|Book of Mormon witnesses&mdash;Spiritual or literal]]
|-
|204||The testimony of the Eight Witnesses does not describe a physical incident||[[Book of Mormon witnesses/Spiritual or literal|Book of Mormon witnesses&mdash;Spiritual or literal]]
|-
|204-205||Martin Harris claimed that none of the witnesses saw or handled the plates.||[[Book of Mormon witnesses/Recant|Book of Mormon witnesses&mdash;Recant]]
|-
|205||Martin Harris claimed that he never saw or handled the plates.||[[Book of Mormon witnesses/Recant#Martin Harris|Book of Mormon witnesses&mdash;Recant&mdash;Martin Harris]]
|-
|206||The Eight Witnesses hesitated to sign their testimony because their experience was not physical.||[[Book of Mormon witnesses/Spiritual or literal|Book of Mormon witnesses&mdash;Spiritual or literal]]
|-
|206||The gold plates belong to another world rather than this one.||[[Book of Mormon anachronisms/Gold plates|Book of Mormon anachronisms&mdash;Gold plates]]
|-
|206||The plates were able to sink and glide through the ground and made noise as they were "rumbling" through the hill.||[[The Hurlbut affidavits#Willard Chase|The Hurlbut affidavits&mdash;Willard Chase]] ||
*Martin Harris, quoted in John A. Clark, "Modern Superstition-The Mormonites," 63; quoted in Vogel, ''Early Mormon Documents'', 2:265.
*Affidavit of Willard Chase, 11 Dec. 1833, in Howe, ''Mormonism Unvailed''.
*Lucy Smith, History of Joseph Smith, 83-84.
|-
|206-207||Viewing the gold plates "too soon" would cause physical death.||[[The Hurlbut affidavits#Sophia Lewis|The Hurlbut affidavits&mdash;Sophia Lewis]]||
*Joseph Smith-History 1:42.
*Affidavit of Sophia Lewis, 20 Mar. 1834, Susquehanna Register, 1 May 1834, 1.
*Charles Anthon to E. D. Howe, 17 Feb. 1834, in Howe, ''Mormonism Unvailed'', 272.
|-
|207||The declarations of the witnesses "sounded more physical than was intended."||[[Book of Mormon witnesses/Spiritual or literal|Book of Mormon witnesses&mdash;Spiritual or literal]]||
*Moses 6:36.
*D&C 67:10; 131:7.
*Lucy Smith, ''History of Joseph Smith'', 92.
|-
|207||Joseph may have fabricated a "plate-like" object to sustain belief in the plates.||[[Book of Mormon anachronisms/Gold plates#Descriptions of the plates|Book of Mormon anachronisms&mdash;Gold plates&mdash;Descriptions of the plates]] ||
*None
|-
|208||James Strang also produced witnesses to metal plates.||[[Book of Mormon witnesses/Strangite parallels|Book of Mormon witnesses&mdash;Strangite parallels]]
|-
|211||Joseph appointed James Strang as his successor||[[James Strang]]||
*James J. Strang, "Letter from Joseph Smith to James J. Strang," 18 June 1844, in Voree [WI] Herald 1 (Jan. 1846).
|-
|213||All the living witnesses except Oliver Cowdery accepted James Strang's leadership.||[[James Strang]]
|}
 
===Chapter 7: Priesthood Restoration===
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<!--
|216||The "original" view was that the revelation received through the Urim and Thummin gave Joseph and Oliver the authority to baptize
|-
|217||David Whitmer never believed that an angel had given Joseph and Oliver the authority to baptize
|-
-->
|219||An angelic ordination to the higher priesthood is not mentioned by Joseph at the time the church was organized||[[Date of the restoration of the Melchizedek priesthood]]
|-
<!--
|219||The term "elder" and "apostle" meant the same thing originally
|-
|220||Anyone who was ordained an elder was considered an apostle
|-
|221||Alma received authority to baptize through the "Spirit" - not by laying on of hands
|-
-->
|222||Authority is received through the "Spirit of the Lord" rather than by laying on of hands.||[[Priesthood restoration#The apostles transferred authority by the laying on of hands|The apostles transferred authority by the laying on of hands]]
|-
|223||The Bible and Book of Commandments do not mention the laying on of hands||[[Doctrine and Covenants textual changes]]
|-
|223||Early missionaries did not claim that their authority originated with heavenly messengers.||[[Priesthood restoration]]
|-
|225||The Whitmer family and Oliver Cowdery accepted Hiram Pages revelations as authoritative.||[[Hiram Page's revelations and seer stone]]{{nw}}
|-
<!--
|225-226||D&C 84 does not refer to the physical laying on of hands by an angel
|-
-->
|227||The restoration of priesthood from an angel was a spiritual vision rather than a physical event.||[[Priesthood restoration]]
|-
|228||Joseph invented the story of the angel restoring the priesthood to counter Hurlbut's accusations||[[The Hurlbut affidavits]]
|-
|232||The events surrounding the priesthood ordination were reinterpreted to bolster Joseph's status.||[[Priesthood restoration]]
<!--
|-
|232-233||Oliver Cowdery may have added the story about the angel to an 1833 patriarchal blessing.
-->
|}
 
===Chapter 8: The First Vision===
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|235||Joseph Smith's First Vision account was "simplified" and "retrofitted" to make it more authoritative||[[First Vision story became more detailed and colorful after 1832?]]
|-
|239||The Book of Commandments states that it was the Book of Mormon that constituted Joseph's call to the work||[[1832 account doesn't mention new dispensation]]
|-
|239||Oliver Cowdery claimed that it was Moroni that called Joseph to the work rather than Jesus in the First Vision||[[Oliver Cowdery not aware of First Vision in 1834-35]]
|-
|239||Joseph viewed his First Vision in "evangelical Protestant fashion" until 1838||[[Motivation in 1832 account is different]]
|-
|240||Joseph rewrote his personal conversion experience in 1838 to satisfy institutional needs||[[1838 account modified to offset leadership crisis?]]
|-
|240||The 1820 revival described by Joseph better fits the 1824-25 revival||[[Conflation of 1824-25 revival?]]
|-
|242||Oliver Cowdery said that the revival that affected Joseph came in 1823||[[Oliver Cowdery not aware of First Vision in 1834-35]]
|-
|245||Joseph was persecuted not for his vision, but because of his treasure digging||[[1832 account doesn't mention persecution]]
|-
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|245||Joseph's vision was similar to other's experiences and no one took notice of it||
|-
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|245||In 1838, Joseph shifted his calling from 1823 to 1820 because of apostasy in the Church||[[1838 account modified to offset leadership crisis?]]
|-
|248||Joseph wrote his 1838 narrative to secure his position and authority within the church||[[First Vision fabricated to give "Godly authority"]]
|-
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|251||Joseph moved his calling from 1823 to 1820 in order to disassociate himself from the Book of Mormon witnesses, who had left the Church.
-->
|-
|251-252||Joseph's motive for praying was different in the 1832 account than in the 1838 account||[[Motivation in 1832 account is different]]
|}
 
==Further reading==
{{SpecificAuthorsAndWorks}}

Latest revision as of 06:17, 27 June 2017

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