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Response to "Difficult Questions for Mormons: General Questions"

A FAIR Analysis of: Difficult Questions for Mormons A work by author: The Interactive Bible

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• Response to claim: "Why did the angel take Nephi Plates back to heaven?"
• Response to claim: "Will you, as a Mormon, please read the Bible cover to cover and ask God to reveal to you that it contains all of God's message to man"
• Response to claim: "If the original 1830 Book of Mormon was inspired than why were there so many errors and changes and additions and deletions"
• Response to claim: "How can we be assured that the translation of the B of M into French or any other language is correct?"
• Response to claim: "How do you account for the stunning parallels in both content and order between the B of M and the View of the Hebrews, by Ethan Smith?"
• Response to claim: "Why do you only add the phrase, "as far as it is translated correctly" to describe the Bible and not after the book of Mormon?"
• Response to claim: "If the Book of Mormon is true, then why has the Mormon church changed it?"
• Response to claim: "How did Joseph Smith carry home the golden plates of the Book of Mormon, and how did the witnesses lift them so easily?"
• Response to claim: "If Moroni devoutly practiced the Mormon Gospel, why is he an angel now rather than a God?"
• Response to claim: "Why do Mormons emphasize part of the Word of Wisdom and ignore the part forbidding the eating of meat except in winter, cold or famine?"
• Response to claim: "When Christ died, did darkness cover the land for three days or for three hours?"
• Response to claim: "Joseph Smith said that there are men living on the moon who dress like Quakers and live to be nearly 1000 years old"
• Response to claim: "Joseph Smith prepared fourteen Articles of Faith. Why has the original No. 11 been omitted?"
• Response to claim: "Why did the Nauvoo House not stand forever and ever?"
• Response to claim: "How can a man who is not a descendant of Aaron hold the Aaronic Priesthood? (Numbers 16:40; Heb. 7:13,14)"
• Response to claim: "Since Mormonism teaches that only God the Father had a physical body at the time Adam was created, why did God say, 'Let us make man in OUR image'?"
• Response to claim: "If Jesus was conceived as a result of a physical union between God and Mary, how was Jesus born of a virgin?"
• Response to claim: "How did Nephi with a few men on a new continent build a temple like Solomon's while Solomon needed 163,300 workmen and seven years to build his temple?"
• Response to claim: "Why was Joseph Smith still preaching against polygamy in October 1843 after he got his revelation in July 1843 commanding the practice of polygamy?"
• Response to claim: "Why do Mormons memorialize the fall by using fig leaf aprons in the secret temple ceremonies?"
• Response to claim: "How do you explain the fact that 2 Nephi 16:2 is copied from an older version of the KJV of the Bible in Isa 6:2?"

Response to claim: "Why did the angel take Nephi Plates back to heaven?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why did the angel take Nephi Plates back to heaven? Do they not belong with man? Would not their existence prove once for all that Mormonism is truth? God allowed the Jews to carry the 10 commandments for several centuries in their original physical form, written by the finger of God Himself!"

FAIR's Response

Response to claim: "Will you, as a Mormon, please read the Bible cover to cover and ask God to reveal to you that it contains all of God's message to man"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Will you, as a Mormon, please read the Bible cover to cover and ask God to reveal to you that it contains all of God's message to man and that parts are not lost or altered and that the Book of Mormon is false?"

FAIR's Response

Response to claim: "If the original 1830 Book of Mormon was inspired than why were there so many errors and changes and additions and deletions"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "If the original 1830 Book of Mormon was inspired than why were there so many errors and changes and additions and deletions, when compared to current editions?"

FAIR's Response

Response to claim: "How can we be assured that the translation of the B of M into French or any other language is correct?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "How can we be assured that the translation of the B of M into French or any other language is correct? Only the English translation is claimed to be inspired!"

FAIR's Response

Response to claim: "How do you account for the stunning parallels in both content and order between the B of M and the View of the Hebrews, by Ethan Smith?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "How do you account for the stunning parallels in both content and order between the B of M and the View of the Hebrews, by Ethan Smith? Published in 1823 (7 years before the B of M) less than 100 miles from the Joseph Smith's parents home."

FAIR's Response

Response to claim: "Why do you only add the phrase, 'as far as it is translated correctly' to describe the Bible and not after the book of Mormon?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Mormon Article of Faith #8: "We Believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God." Why do you only add the phrase, "as far as it is translated correctly" to describe the Bible and not after the book of Mormon when in fact there are far more translating errors in the Book of Mormon than the Bible?"

FAIR's Response

Response to claim: "If the Book of Mormon is true, then why has the Mormon church changed it?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "If the Book of Mormon is true, then why has the Mormon church changed it? Examples are: 1 Nephi 11:21; 19:20; 20:1 and Alma 29:4. Compare these with the original Book of Mormon. (Gerald and Sandra Tanner have counted 3913 changes in the book of Mormon, excluding punctuation changes.)"

FAIR's Response

Response to claim: "How did Joseph Smith carry home the golden plates of the Book of Mormon, and how did the witnesses lift them so easily?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "How did Joseph Smith carry home the golden plates of the Book of Mormon, and how did the witnesses lift them so easily? (They weighed about 230 lbs. Gold, with a density of 19.3 weighs 1204.7 lbs. per cubic foot. The plates were 7" x 8" by about 6". See Articles of Faith, by Talmage, page 262, 34th ed.)"

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The "gold plates" were not a solid block of gold, which would have indeed weighed over 200 lbs. The authors have not accounted for the space between the leaves, which themselves were not perfectly flat. Neither were the plates made of pure gold, which would have fallen apart due the the softness of the metal. The plates had to be an alloy which had, as described by witnesses, the "appearance of gold." Such an alloy was used by the ancient inhabitants of the Americas.

Question: Of what material were the Book of Mormon "gold" plates constructed?

Plates having "the appearance of gold," are exactly what we would expect if they were made of tumbaga

The Journal of Book of Mormon Studies states:

Were the Book of Mormon plates pure gold, or were they made from an alloy that looked like gold? The most serious investigation of this question was done 45 years ago by Read H. Putnam of Evanston, Wyoming, a blacksmith and metallurgist. [1] Working first from the general dimensions of the set of plates as reported by eyewitnesses, he calculated that a block of pure gold of that size would have weighed a little over 200 pounds. A number of witnesses, however, put the weight of the set at about 60 pounds. The discrepancy can be partly accounted for by the fact that the leaves must have been handcrafted, presumably by hammering, and irregularities in flatness would have left air space between the plates. This led Putnam to surmise that the entire set of plates would have weighed probably less than 50 percent of the weight of a solid block of the metal.

Because the weight of a metal depends on its purity, we must also consider whether the plates were of pure gold. The Nephites were aware of purity distinctions and alloys. We know, for example, that the "brass" plates were of an alloy (quite surely bronze, a copper-tin mixture) [2] and that the plates of Ether were specifically distinguished as being of "pure" gold (Mosiah 8:9). Furthermore, Nephi taught his associates "to work in all manner of" metals and "precious ores" (2 Nephi 5:15). Yet nowhere does the text say that the Nephites' plates were of pure gold.

Joseph Smith's brother William specifically said that the material of the plates was "a mixture of gold and copper." [3] (Someone must have provided an objective basis for that statement, for the natural assumption would have been that the plates were pure gold.) The cautious statements by other witnesses, including Joseph Smith himself, who spoke of the plates as having "the appearance of gold," suggest that the metal may have been an alloy. [4]

Putnam observed that the only two colored metals from antiquity were gold and copper. An alloy of those two elements was called "tumbaga" by the Spaniards and was in common use in ancient tropical America for manufacturing precious objects. Putnam put forward the reasonable hypothesis that metal plates made in Mormon's day were of that material (the earliest Mesoamerican archaeological specimen of tumbaga—made from a hammered metal sheet—dates to the same century, the fifth century AD, when Moroni hid up the plates he had in his possession).[5] If Mormon's Book of Mormon plates were made of tumbaga, their weight would have been much less than had they been made of pure gold. Putnam made that point in mathematical detail and concluded that the total weight of the plates in Joseph Smith's charge would have been near the 60-pound figure reported by several witnesses.

It is of interest that tumbaga was commonly gilded by applying citric acid to the surface. The resulting chemical reaction eliminated copper atoms from the outer .0006 inch of the surface, leaving a microscopic layer of 23-carat gold that made the object look like it was wholly gold. [6] Plates having "the appearance of gold," then, are exactly what we would expect if they were made of tumbaga.[7] [Footnote markers have been left in; references are available on the original site, see footnote.]

Question: How much did the gold plates weigh?

The plates weighed approximately sixty pounds

Witnesses of the Book of Mormon were consistent in their witness that the plates weighed 40-60 pounds.

Some critics assume that the "golden plates" are pure gold, or that they are a solid block of gold. Neither conclusion is warranted.

1. Pure gold plates would be too soft to hold engraving well. An alloy of gold and copper called "tumbaga," known in Mesoamerica, would suit both the appearance and weight of the plates.
2. The plates were not a solid block of gold, but a set of page-like leaves, which reduces the weight by about 50%.

• "weighing altogether from forty to sixty lbs." —Martin Harris

Witness statements regarding the weight of the gold plates

• "I was permitted to lift them. . . . They weighed about sixty pounds according to the best of my judgement." —William Smith
• "I . . . judged them to have weighed about sixty pounds."—William Smith
• "They were much heavier than a stone, and very much heavier than wood. . . . As near as I could tell, about sixty pounds." —William Smith
• "I hefted the plates, and I knew from the heft that they were lead or gold." —Martin Harris
• "My daughter said, they were about as much as she could lift. They were now in the glass-box, and my wife said they were very heavy. They both lifted them." —Martin Harris
• "I moved them from place to place on the table, as it was necessary in doing my work." —Emma Smith
• Joseph's sister Catherine, while she was dusting in the room where he had been translating, "hefted those plates [which were covered with a cloth] and found them very heavy." —H. S. Salisbury, paraphrasing Catherine Smith Salisbury

Response to claim: "If Moroni devoutly practiced the Mormon Gospel, why is he an angel now rather than a God?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "If Moroni devoutly practiced the Mormon Gospel, why is he an angel now rather than a God? (Doc. & Cov. 132:17,37)"

FAIR's Response

Response to claim: "Why do Mormons emphasize part of the Word of Wisdom and ignore the part forbidding the eating of meat except in winter, cold or famine?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why do Mormons emphasize part of the Word of Wisdom and ignore the part forbidding the eating of meat except in winter, cold or famine? (Doc. & Cov. 89:12,13)."

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Consider that Section 89 of the Doctrine and Covenants begins by setting out some wisdom for Saints at that particular time when the diet of Americans did not contain much or any vegetables, but lots of meat. The Saints were told to cut back on the consumption of meat except in winter (when the supply of vegetables and so forth was limited or unavailable. Now we adjust this by trying to urge the Saints to eat a mixture of foods which are all now essentially available in most or at least many parts of the world all through the year.

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Articles about Word of Wisdom

19th century	Joseph Smith and the Word of Wisdom Brigham Young and the Word of Wisdom Word of Wisdom implementation over time
Present day	Modern implementation of the Word of Wisdom Hot drinks in the Word of Wisdom

How is the Word of Wisdom observed in the modern Church?

In more recent times, apostles and prophets have added the use of illegal drugs and misuse of prescription medications to the list of prohibitions

In more recent times, apostles and prophets have added the use of illegal drugs and misuse of prescription medications to the list of prohibitions. The term "hot drinks" is currently officially applied to tea and coffee. Since coffee and tea both contain the stimulant caffeine, a question that sometimes is asked is whether or not the Word of Wisdom prohibits cola drinks. There is no specific prohibition on cola drinks, and this issue is left to an individual's own discretion.

The Word of Wisdom is a fulfillment of prophecy

The Word of Wisdom states that it is given in part because of the "evils and designs which do and will exist in the hearts of conspiring men in the last days" (D&C 89꞉4). Modern developments have vindicated this prophetic warning.

The Word of Wisdom is a principle of obedience and unity

Furthermore, the Word of Wisdom is a principle of unity, according to Brigham Young:

So we see that almost the very first teachings the first Elders of this Church received were as to what to eat, what to drink, and how to order their natural lives, that they might be united temporally as well as spiritually. This is the great purpose which God has in view in sending to the world, by His servants, the gospel of life and salvation. It will teach us how to deal, how to act in all things, and how to live with each other to become one in the Lord.

Throughout history God’s covenant people have frequently had indicators, or identity markers, which have separated them from the rest of the world

Outward signs are often used to single out God’s covenant people. Such signs have included:

circumcision (Gen. 17:2–14), the Sabbath day (Ex. 31:12–17), endogamy or prohibitions on marriage outside the group (Ezra 10:3), greetings (D&C 88:131-133), and dietary proscriptions, such as the food taboos of Leviticus or the latter-day health code of the Word of Wisdom.

Adherence to the Word of Wisdom is often a mark of a committed Latter-day Saint and is an outward sign of their separation from the world and their participation in the fellowship of God’s covenant people. Non-observance or observance of the Word of Wisdom often reflects one’s commitment (or lack thereof) to their covenants with God as well as a possible indicator as to how one might approach other commandments.

One author noted this tendency when he recalled:

the general perception among young men when I went to high school was that if a girl smoked, she was also more likely to engage in premarital sex. While this was certainly not true in all instances, I know that from the bragging of some misguided boys, the precept was generally accurate. Likewise, those who congregate to consume alcohol, whether at frat parties or bars, are more likely to engage in immoral, illegal, or in general non-typical LDS behavior, than the Church member who doesn’t drink or join others at the bar or party. Many high-school counselors are keenly aware, for instance, that those kids who frequently skip school are more likely to get involved in alcohol, drugs, shop-lifting, and teen pregnancy, and they are more likely not to graduate. It’s a type of group mind-set and approach to life. As the saying goes, "It’s hard to wrestle with pigs, without getting dirty." The Word of Wisdom helps keep our spiritual and physical bodies unspotted from the filth around us.

Do Mormons who do not eat meat "sparingly" violate the Word of Wisdom?

Just as past members struggled as individuals and a group to keep some parts of the Word of Wisdom, it is arguable that some members today likewise struggle

As with the former members, the Lord is merciful and has not yet created a "standard" for meat consumption—each member and his or her conscience settles the matter with him or herself.

With respect to the question of why we do some things (tend to eat lots of meat) but not others (don't drink tea), the reason for that likely has much to do with the concept of following the counsel of living prophets. The current Church Handbook says "hot drinks" means tea and coffee, and it forbids the use of illegal drugs, even though neither "tea" nor illegal drugs are explicitly mentioned in the Word of Wisdom. Like other scriptures, we rely on guidance from living prophets to help us to know how Doctrine and Covenants Section 89 should be applied in our time. With respect to eating meat sparingly, that remains a "word of wisdom," but, unlike refraining from tea, is not mentioned in the current Handbook and has not been publicly mentioned by any General Authorities for many years.

Joseph Fielding Smith made the following statement with regard to eating meat:

While it is ordained that the flesh of animals is for man's food, yet this should be used sparingly. The wording of this revelation is perfectly clear in relation to this subject, but we do not always heed it.

Thus, each member is encouraged to do better, but as in Joseph Smith's day we ought not to attack or dictate to others. If the Lord is displeased with us individually, he can make his will known by revelation. If He is displeased with the Church as a whole, prophetic authority will give the necessary correction.

The Word of Wisdom was enforced differently in the 19th century than today. It was not the strict test of fellowships that it is for the modern member. Members and leaders struggled with its application, and leaders of the Church were clear that while the Lord expected perfect adherence to the Word of Wisdom as an ideal, he was also patient and understanding of everyone—leader and member—who struggled to alter their habits.

In our day, the Word of Wisdom applies in ways in which it did not for Joseph Smith's era—the modern Word of Wisdom forbids a great many other illegal street drugs that received little attention in the 19th century.

Is it true that Mormons are forbidden from drinking cola drinks such as Coke, Pepsi and Dr Pepper?

Many members of the Church choose to abstain from cola drinks as part of their personal application of the Word of Wisdom, however, the use of cola products does not result in a restriction of Church privileges

Many members of the Church choose to abstain from cola drinks as part of their personal application of the Word of Wisdom. But, use of cola products per se does not result in a restriction of Church privileges, while the use of coffee, tea, tobacco, alcohol, or illicit drugs certainly would. Abuse of caffeine (or any other drug or substance) would, however, certainly contradict the spirit and intent of the Word of Wisdom.

Spencer W. Kimball made his own and the Church's view of cola drinks clear:

I never drink any of the cola drinks and my personal hope would be that no one would. However, they are not included in the Word of Wisdom in its technical application. I quote from a letter from the secretary to the First Presidency, 'But the spirit of the Word of Wisdom would be violated by the drinking or eating of anything that contained a habit-forming drug.' With reference to the cola drinks, the Church has never officially taken any attitude on this at but I personally do not put them in the class as with the tea and coffee because the Lord specifically mentioned them [the hot drinks].

Bruce R. McConkie observed:

Some unstable people become cranks...There is no prohibition in Section 89 as to the eating of white sugar, cocoa, chocolate...or anything else except items classified under tea, coffee, tobacco and liquor. If some particular food disagrees with an individual, then that person should act accordingly without reference to the prohibitions in this particular law of health.

President Heber J. Grant was encouraged to forbid cola drinks officially, but declined to do so:

On October 15, 1924, representatives of the Coca-Cola Company called on President Grant to complain that non-Mormon Dr. T. B. Beatty, state Health Director, was using the church organization to assist in an attack on Coca-Cola. They asked President Grant to stop him, but he refused at first, saying that he himself had advised Mormons not to drink the beverage. Beatty, however, had been claiming that there was four to five times as much caffeine in Coke as in coffee, when in fact, as the representatives showed, there were approximately 1.7 grains in a cup of coffee and approximately .43 grains or about a fourth as much in a equivalent amount of Coke. After a second meeting, President Grant said that he was "sure I have not the slightest desire to recommend that the people leave Coca-Cola alone if this amount is absolutely harmless, which they claim it is." Beatty, however, insisted that he would still recommend against its use by children. The question was left unresolved, and evidence indicates that while the First Presidency has taken no official stand on the use of cola drinks, some members urge abstinence.

The Ensign included a wise caution in Dec 2008:

...the Word of Wisdom does not specifically prohibit caffeine. However, I believe that if we follow the spirit of the Word of Wisdom we will be very careful about what we consume, particularly any substance that can have a negative impact on our bodies. This is true regarding any drug, substance, or even food that may be damaging to one's health. This includes caffeine.

Official statement of policy from the First Presidency regarding cola drinks

An official statement of policy from the First Presidency is available:

With reference to cola drinks, the Church has never officially taken a position on this matter, but the leaders of the Church have advised, and we do now specifically advise, against the use of any drink containing harmful habit-forming drugs under circumstances that would result in acquiring the habit. Any beverage that contains ingredients harmful to the body should be avoided.

The Church Handbook of Instructions: "The only official interpretation of "hot drinks" (D&C 89:9) in the Word of Wisdom is the statement made by early Church leaders that the term "hot drinks" means tea and coffee"

The 2010 Church Handbook of Instructions notes:

The only official interpretation of "hot drinks" (D&C 89:9) in the Word of Wisdom is the statement made by early Church leaders that the term "hot drinks" means tea and coffee.

Members should not use any substance that contains illegal drugs. Nor should members use harmful or habit-forming substances except under the care of a competent physician.

See also: Thomas J. Boud, MD, "The Energy Drink Epidemic," Ensign, December 2008. off-site

If Mormons don't drink coffee and tea because it contains caffeine, then why do they consume other products which contain caffeine?

While avoiding caffeine is a legitimate reason for avoiding coffee and tea, it is not the only reason nor is it necessarily the reason the Lord had in mind in giving the revelation

It is claimed that "most Mormons" feel that coffee and tea are prohibited because they contain caffeine. However, it is irrelevant what "most Mormons" claim as their reason for avoiding coffee and tea. The Word of Wisdom itself gives no indication of the reasons these substances are to be avoided—it only states that they should be. While avoiding caffeine is a legitimate reason for avoiding coffee and tea, it is not the only reason nor is it necessarily the reason the Lord had in mind in giving the revelation.

It is a common misconception, among both members and non-members, that the Word of Wisdom exists only to promote the health of the members. Health protection is an important benefit of the Word of Wisdom. That is made clear by verses 18-20 of Doctrine and Covenants 89. But an equally important reason for the Word of Wisdom is the promise given in the last verse of D&C 89, in which the members are told:

And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them.(D&C 89꞉21)

This refers to the last curse put on the Egyptians prior to the Exodus from Egypt. The Israelites were to mark their houses with lamb's blood at the first Passover. Houses so marked were protected from the "destroying angel." (See Exodus 12:1-30.)

Is lamb's blood "magic?" Does it repel angels like garlic does vampires? Hardly. Rather, we understand the blood to be a symbol of the covenant between God and Israel, and Christians understand it to be a foreshadowing of the culmination of that covenant as the blood of Jesus Christ protects from sin and destruction those who enter into a covenant with Him.

Thus, the Word of Wisdom functions in a similar way—it "marks us" as people under covenant to God. Consumption of coffee and tea is a common practice in many cultures—when others notice a member of the Church abstaining, it sets them apart as willing to forgo something that is culturally popular. This reinforces our duty to keep our covenants in both our own minds and in the eyes of others.

Some Health Benefits to Not Drinking Hot Drinks

A study printed in the International Journal of Cancer recently reported these startling findings: Drinking very hot beverages appears to raise the risk of esophageal cancer by as much as four times. The researchers analyzed results from five studies involving nearly three thousand people. The study found that hot beverages did increase the cancer risk. The study provided evidence of a link between esophageal cancer induced by the consumption of very hot drinks. Another report by Swiss researchers found that a component in coffee (chlorogenic acid) actually destroyed much of the body's thiamin after one quart of coffee was consumed in three hours. Other reported effects of drinking coffee are more controversial and have yet to be firmly proven. At any rate, it is clear that just because "most Mormons" avoid coffee and tea due to concerns about caffeine, the presence of the stimulant is not the only reason the Lord may have invoked a prohibition against these substances.

Why are "hot drinks" forbidden by the Word of Wisdom?

Members of the Church keep the Word of Wisdom because they are obedient to the commandments of God

Members of the Church keep the Word of Wisdom because they are obedient to the commandments of God. The Word of Wisdom is one sign of their membership in the covenant.

Historical circumstances at the time of Joseph Smith may have given a wider application to cautions against "hot drinks" than the current policy

Historical circumstances at the time of Joseph Smith may have given a wider application to cautions against "hot drinks" than the current policy. If true, this demonstrates the pattern by which Joseph claimed the Church should always be governed: "by revelation adapted to the circumstances in which the children of the kingdom are placed."

According to the Church Administration Handbook:

The only official interpretation of "hot drinks" (D&C 89:9) in the Word of Wisdom is the statement made by early Church leaders that the term "hot drinks" means tea and coffee. Members should not use any substance that contains illegal drugs. Nor should members use harmful or habit-forming substances except under the care of a competent physician.
—Church of Jesus Christ of Latter-day Saints, Handbook 2: Administering the Church—2010 (Intellectual Reserve, 2010). Selected Church Policies and Guidelines 21.3.11

The only revealed answer to the question of why hot drinks (interpreted at present as coffee and tea) are prohibited by the Word of Wisdom is "because God told us they are"

The only revealed answer to the question of why hot drinks (interpreted at present as coffee and tea) are prohibited by the Word of Wisdom is "because God told us they are." Faithful members of the Church accept the revelations recorded in the Doctrine and Covenants as scripture, as sustained by a personal witness of the Holy Spirit.

Some members have pointed out that caffeine is contained in both coffee and tea, and that this substance has potential harmful effects.

While the only official application of the term "hot drinks" is to tea and coffee, an official statement of policy from the First Presidency is available, in which the use of any habit-forming drug is discouraged:

With reference to cola drinks, the Church has never officially taken a position on this matter, but the leaders of the Church have advised, and we do now specifically advise, against the use of any drink containing harmful habit-forming drugs under circumstances that would result in acquiring the habit. Any beverage that contains ingredients harmful to the body should be avoided.

Such principles have led some members to include other caffeine-contained substances, such as cola drinks, in their application of the Word of Wisdom. But, use of cola products does not result in a restriction of Church privileges, while the use of coffee, tea, tobacco, alcohol, or illicit drugs certainly would.

It is a common misconception, among both members and non-members, that the Word of Wisdom exists primarily, or only, to promote the health of the members

It is a common misconception, among both members and non-members, that the Word of Wisdom exists primarily, or only, to promote the health of the members. Health protection is an important "side benefit," one might say, but arguably the most important reason for the Word of Wisdom is the promise given in the last verse of D&C 89, in which the members are told:

And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them.(D&C 89꞉21)

This refers to the last curse put on the Egyptians prior to the Exodus from Egypt. The Israelites were to mark their houses with lamb's blood at the first Passover. Houses so marked were protected from the "destroying angel." (See Exodus 12:1-30.)

Is lamb's blood "magic?" Does it repel angels like garlic does vampires? Hardly. Rather, we understand the blood to be a symbol of the covenant between God and Israel, and Christians understand it to be a foreshadowing of the culmination of that covenant as the blood of Jesus Christ protects from sin and destruction those who enter into a covenant with Him.

Thus, the Word of Wisdom functions in a similar way—it "marks us" as people under covenant to God. Consumption of coffee and tea is a common practice in many cultures—when others notice a member of the Church abstaining, it sets them apart as willing to forgo something that is culturally popular. This reinforces our duty to keep our covenants in both our own minds and in the eyes of others.

Some historical factors provide grounds for speculation about possible health and non-health reasons for the scripture's "hot drinks" prohibition

Orthodox medical care in Joseph Smith's day was based around what was called a "heroic" tradition. This school of thought went back to Galen, and invoked the four humours of yellow bile, black bile, phlegm, and blood. Disease was thought to be caused by an "imbalance" in these humours, and treatment aimed to restore the balance. In practice this was often done through blood-letting (bleeding) and purging (inducing vomiting and/or diarrhea).

The agent of choice for the orthodox physicians was calomel, or mercurous chloride. This treatment was popularized by Benjamin Rush, a signer of the Declaration of Independence, who treated victims of a yellow fever epidemic with it. When some patients survived both the yellow fever and Rush's misguided attmept to "treat" them with calomel and bleeding, he wrote a book that influenced medical practice in the United States for over a century. This doctrine was firmly in place in Joseph Smith's day.

A heroic physician treated Joseph's older brother, Alvin, for an attack of "bilious colic" (likely acute appendicitis). Lucy Mack Smith recorded the outcome:

Alvin was taken very sick with the bilious colic. He came to the house in much distress, and requested his father to go immediately for a physician. He accordingly went, obtaining one by the name of Greenwood, who, on arriving, immediately administered to the patient a heavy dose of calomel. I will here notice, that this Dr. Greenwood was not the physician commonly employed by the family; he was brought in consequence of the family physician's absence. And on this account, as I suppose, Alvin at first refused to take the medicine, but by much persuasion, he was prevailed on to do so. This dose of calomel lodged in his stomach, and all the medicine afterwards freely administered by four very skillful physicians could not remove it. On the third day of his sickness, Dr. McIntyre, whose services were usually employed by the family, as he was considered very skillful, was brought, and with him four other eminent physicians. But it was all in vain, their exertions proved unavailing, just as Alvin said would be the case--he told them the calomel was still lodged in the same place, after some exertion had been made to carry it off, and that it must take his life.

Such failures of heroic medicine predisposed the Smiths (with many of their contemporaries) to skepticism about orthodox "heroic" medicine.

Another medical system arose in the early 1800s: Thompsonian herbalism. Thompson patented his system, and opposed the heroics' measures—however, in many cases, his treatments were little better. Rather than using calomel, he used lobelia, or "wild Indian tobacco" as a cathartic and purgative. One could become a Thompsonian "doctor" simply by paying a $20.00 license fee to use Thompson's patents. Prominent Thompsonian physicians associated with the Latter-day Saints included Frederick G. Williams, Thomas B. Marsh, Sampson Avard, and Willard, Levi, and Phineas Richards.

Joseph tended to use the Thompsonian physicians more than the orthodox, but he preached caution in the use of both calomel and lobelia:

Calomel doctors will give you calomel to cure a sliver in the big toe; and they do not stop to know whether the stomach is empty or not; and calomel on an empty stomach will kill the patient. And the lobelia [herbal] doctors will do the same. Point me out a patient and I will tell you whether calomel or lobelia will kill him or not, if you give it.

Furthermore, many of the orthodox physicians in the Church—including John C. Bennett, William Law, and Robert Foster—were eventually to attack Joseph. And, Thompsonian opposition to the use of such drugs as quinine prevented an effective remedy from being used by the Saints.

The herbal medications of the Thompsonians and orthodox physicians were generally administered by "percolating one pound of crude botanical with one pint of alcohol; teas were similarly prepared."

Some have suggested, then, that the Lord's caution against "hot drinks" was a warning against the use of some of the extreme treatments advocated by the Thompsonian herbalists. The presence of Thompsonianism can be noted in the Word of Wisdom, which remarks that "tobacco is not good for the belly." This strikes the modern reader as strange—who would actually eat tobacco? But, in Joseph Smith's day, large doses of lobelia teas were consumed in order to induce purging.

This reading is perhaps supported by the fact that a Times and Seasons account of a discourse by Hyrum Smith said:

Again, hot drinks are not for the body or belly. There are many who wonder what this can mean, whether it refers to tea or coffee, or not. I say it does refer to tea and coffee.

If there was confusion about the meaning of "hot drinks," it may be that at least some members understood the caution against hot drinks to extend to other beverages prepared hot, such as the infusions or teas of the heroics or Thompsonians.

On the other hand, Thompson himself sometimes referred to tea and coffee as "hot drinks," so the choice of wording may simply reflect common "medical" terminology in Joseph Smith's environment.

In any case, the understanding that tea and coffee were intended by the term "hot drinks" is evident in the historical record by 1833 and 1834.

Do Mormons really believe that drinking tea (or alcohol, etc.) is "morally wrong"?

The abstinence from tea and coffee is a moral issue for Latter-day Saints in that following it is a sign of keeping promises they have made with God

Mormons don't drink tea regardless of temperature, because they believe God's prophet and the authoritative interpreter today says, "Don't drink tea." It is a sign of covenants and promises they have made.

When someone makes a promise to another, they want to uphold that promise. Keeping promises is a sign that someone loves the person that they've promised something to. Latter-day Saints have promised God that they will obey the Word of Wisdom. In exchange, God has promised that he will provide health to them and that he will count them as among his people (Doctrine and Covenants 89:18–21).

Latter-day Saint thus count keeping the Word of Wisdom as a moral issue because they follow Jesus' ethic of loving God with all your heart, might, mind and strength by keeping his commandments and loving their neighbor as themselves (Matthew 22:37–40).

Members of the Church do not follow the Word of Wisdom strictly because of health reasons, but also because God, speaking to prophets, has given these instructions to his people today as a social identifier

It is a common misconception, among both members and non-members, that the Word of Wisdom exists primarily, or only, to promote the health of the members. Health protection is an important benefit of the Word of Wisdom. This is made clear by verses 18-20 of the revelation. But an equally the most important reason for the Word of Wisdom is the promise given in the last verse of D&C 89, in which the members are told:

And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them.(D&C 89꞉21)

This refers to the last curse put on the Egyptians prior to the Exodus from Egypt. The Israelites were to mark their houses with lamb's blood at the first Passover. Houses so marked were protected from the "destroying angel." (See Exodus 12:1-30.)

Is lamb's blood "magic?" Does it repel angels like garlic does vampires? Hardly. Rather, we understand the blood to be a symbol of the covenant between God and Israel, and Christians understand it to be a foreshadowing of the culmination of that covenant as the blood of Jesus Christ protects from sin and destruction those who enter into a covenant with Him.

Thus, the Word of Wisdom functions in a similar way—it "marks us" as people under covenant to God. Consumption of coffee and tea is a common practice in many cultures—when others notice a member of the Church abstaining, it sets them apart as willing to forgo something that is culturally popular. This reinforces our duty to keep our covenants in both our own minds and in the eyes of others.

Some question why it is that we interpret "hot drinks" as only pertaining to coffee and tea. The answer is that that is how Joseph Smith, the prophet who received this revelation, interpreted "hot drinks" in his mind while receiving the revelation. Joseph Smith's model of revelation is one in which God can select mental content that we have previously produced as something that he would like to teach or emphasize to us (Doctrine and Covenants 9:8–9). It is also one in which God speaks to prophets according to their own language and understanding so that they can comprehend His commandments (Doctrine and Covenants 1:24).

Latter-day Saints also believe that this is a moral issue because of "of evils and designs which do and will exist in the hearts of conspiring men in the last days[.]"

The third verse of Doctrine and Covenants 89 states that the Word of Wisdom was given (at last in part) "[in] consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days[.]" Thus it may be that the Word of Wisdom is about the health benefits or detriments of coffee and tea in and of themselves, but of the health detriments brought about by what other people will do to coffee and tea. We may consume these products unaware of how they have been altered to harm us in some way. If these products do harm to us, there is potential that we are not able to keep all of God's commandments and in the way that we would have us keep them.

Drinking things that impair your judgement can be morally wrong

In the case of alcohol, it can impair your judgement and make it so that you hurt others. It might be argued persuasively that engaging activities in which you may or may not hurt others (and when you really don't know that it won't hurt others) is a morally wrong thing to do.

Why did Joseph Fielding Smith say that the consumption of tea may bar someone from the celestial kingdom?

Critics count on "presentism"—they hope readers will judge historical figures by the standards of our day, instead of their day

Critics of the Church wish to emphasize that there is a "contradiction" in which one prophet says tea can prevent exaltation, while another prophet—Joseph Smith—is recorded as drinking tea. However, in contrast with Joseph Smith's day, more than a hundred years has passed since church leaders implemented a more stringent application of the Word of Wisdom. Thus, Joseph Fielding Smith's remarks apply to those under the current standards and laws. D&C 89 was clear that the revelation was from God, but it was not made a commandment or "point of fellowship" until the twentieth century.

The Word of Wisdom was enforced differently in the 19th century than today

The Word of Wisdom was not the strict test of fellowship in the 19th century Church that it is for the modern member. Members and leaders struggled with its application, and leaders of the Church were clear that while the Lord expected perfect adherence to the Word of Wisdom as an ideal, he was also patient and understanding of everyone—leader and member—who struggled to alter their habits.

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Source(s) of the criticism

Critical sources

Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 469.( Index of claims )

How does the fact that Jesus drank wine relate to the Word of Wisdom?

Jesus (and other people in the Old and New Testaments) drank fermented wine

Yes, Jesus (and other people in the Old and New Testaments) drank fermented wine. Unlike us today, they were not under any commandment not to do so.

The Word of Wisdom is a law specifically given to the Saints in the last days: It is not a universal or natural law

The Word of Wisdom is a law specifically given to the Saints in the last days (D&C 89:4). It is not a universal or natural law—like God's law against murder—that applies to all mankind in all ages. The Word of Wisdom does not apply to non-Latter-day Saints (D&C 89:3), and it did not apply to the Lord's covenant people before the restoration of the Gospel in the last days. It is a circumstantial commandment: One that is given to a particular people at a particular time and place. So it was not "wrong" for the Savior and his apostles to drink fermented wine at the Last Supper, or at the wedding at Cana, or in other circumstances.

In fact, the Word of Wisdom was initially given to the restored Church "not by commandment or constraint" (D&C 89:2) as, essentially, "divine advice." The early Latter-day Saints didn't live it as strictly as we do. (Joseph Smith and his companions drank a bit of wine in Carthage Jail to revive their spirits.) Acting under inspiration, later Church leaders gradually gave the Word of Wisdom more emphasis, until living it became a requirement for a temple recommend in the 1920s under President Heber J. Grant.

The Word of Wisdom is a commandment specifically given to us, "in consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days" (D&C 89:4). These conspiracies didn't exist in Jesus' time, and have only recently become a serious problem, as advertising and marketing of alcohol makes it look "fun," but ignores the serious effects of alcoholism, spouse and child abuse, drunk driving, and so forth.

Does the Church of Jesus Christ of Latter-day Saints own stock in businesses that are not consistent with the Church's standards?

The Church does not refuse to accept any lawfully traded security based on the products they sell, because all such donations are treated equally: They are sold

Some claim that the Church, as a corporate entity, controls business properties that are not consistent with its stated purposes. Examples include:

• claims that the Church owns controlling stock in the Coca-Cola company
• claims that the Church owns stock in tobacco companies
• claims that the Church owns stock in alcohol companies

It may be technically true that for a few minutes, hours, or days, the Church has been at least part owner of some companies whose products or behavior does not match the Church's interests or standards. However, such claims as used by critics are designed to mislead, since the Church did not seek interest in any such company, and sells its interest as soon as it acquires it.

The Church does not refuse to accept any lawfully traded security based on the products they sell, because all such donations are treated equally—they are sold.

The Church has what is called the "donations in kind" office that manages issues related to real estate, stocks and bonds, and other "non-cash" contributions

The Church has what is called the "donations in kind" office that manages issues related to real estate, stocks and bonds, and other "non-cash" contributions. Interested parties can call Church headquarters and ask to be connected to this department, which will provide frank information about the Church's policy in this area.

It is the Church's practice to automatically liquidate all stocks/bonds provided to the donations in kind office as soon as they can be sold. Any stock donations made to the Church are never held by the Church or its corporations, but are converted into cash and then used for Church purposes.

The church receives a lot of these types of donations because of the favorable tax treatment the donor receives. In the United States, the IRS code allows for an individual who has a long term potential capital gain in a stock (i.e., they have owned it for more than 1 year) to donate the stock to a non-profit organization and receive a tax deductible donation credit against their taxes based on the full value of the holding without having to also recognize the gain and be taxed on the gain.

For example, if you bought stock for $10 and donate when it is worth $110, you get to remove $110 from your taxable earnings (which at the 33% tax bracket benefits you with not paying $36 in taxes). If you had sold the stock and donated the money, you would have had to realize a gain of $100 and had to pay taxes on that ($33), and then you would get the credit for the donation which would offset the gain.

As can be seen, when one can donate without selling, one essentially gets the best of both worlds, and it can result in substantial tax savings, with no loss to the charity to which one is donating. For this reason, estates that make sizeable donations to the Church usually do so with long term capital holdings, like stock, in order to realize the greatest tax benefits. This means that such donations are a very common event in Church finances.

Because the Church can neither control which stocks are donated, nor which stocks are in mutual fund shares that are donated, there have doubtless been times when interest in companies whose products are not in keeping with Church standards have been donated. Furthermore, stock index funds contain investments in all the stocks in that index (such as the Dow Jones Industrials, the S&P 500, and the Willshire 5000). Usually, this includes companies in industries inconsistent with the Church position.

The financial data for every publicly-traded corporation (i.e., a corporation with stock for sale at a stock exchange) is held in the Edgar data base of the Securities and Exchange Commission. This data is publically available on-line, at such sites as:

• http://www.sec.gov
• http://www.freeedgar.com
• http://finance.yahoo.com

This data includes a list of "significant shareholders," which are typically those who own >5% of the total stock price. Any critic who claims the Church has on-going interest in a company should prove the claim by providing data showing that the Church indeed holds significant interest.

There have thus been instances in the past where reportable donations were made (>5%), and when the church received and then liquidated the holdings as a matter of public record. Yet, this does not mean that the Church purchased stock in these companies, or had continued to profit from stock held in such companies. The Church merely received a donation, which it liquidated in accordance with its standard financial practices.

Should Latter-day Saints eat fruit seasonally?

Introduction to Question

The Word of Wisdom, contained in Doctrine and Covenants 89, tells us that "all wholesome herbs God hath ordained for the constitution, nature, and use of man—Every herb in the season thereof, and every fruit in the season thereof; all these to be used with prudence and thanksgiving." So not only are fruits and vegetables in their season good for you, but your entire constitution and nature as a human being, the way your body is put together, demands that you eat fruit and vegetables seasonally in order to reap the most health benefit from it.

The 1828 Webster’s Dictionary notes of the meaning of ‘herb’ that it "comprehends all the grasses, and numerous plants used for culinary purposes."

There are many benefits to eating produce seasonally. Julie M. Goolsby and Megan Fahey note that it’s healthier for you, the produce tastes better, it’s better for the environment, and it’s cheaper.

One might ask when the season is for all these fruits and vegetables? Below we provide a resource for the peak seasons for all fruits and vegetables.

Response to Question

Seasonal Food Guide

The best resource for anyone, and especially for those living in the United States, is seasonalfoodguide.org. This allows you to pick a state and a month and it will tell you exactly what is in season in that state during that time of year.

Other resources more local to you may need to be found online or in local libraries.

Notes

Response to claim: "When Christ died, did darkness cover the land for three days or for three hours?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "When Christ died, did darkness cover the land for three days or for three hours? (Luke 23:44 and 3 Nephi 8:19, 23)."

FAIR's Response

Response to claim: "Joseph Smith said that there are men living on the moon who dress like Quakers and live to be nearly 1000 years old"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Joseph Smith said that there are men living on the moon who dress like Quakers and live to be nearly 1000 years old. Since he was wrong about the moon, is it safe to trust him regarding the way to Heaven? (The Young Woman's Journal, Vol. 3, pages 263-264. See repreint in Mormonism --Shadow or Reality? by Jerald and Sandra Tanner, page 4.)"

FAIR's Response

Response to claim: "Joseph Smith prepared fourteen Articles of Faith. Why has the original No. 11 been omitted?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Joseph Smith prepared fourteen Articles of Faith. Why has the original No. 11 been omitted? (Joseph Smith Begins His Work, Vol. 2, three pages after page 160, among the photos.)"

FAIR's Response

Response to claim: "Why did the Nauvoo House not stand forever and ever?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why did the Nauvoo House not stand forever and ever? (Doc. & Cov. 124:56-60)."

FAIR's Response

Response to claim: "How can a man who is not a descendant of Aaron hold the Aaronic Priesthood? (Numbers 16:40; Heb. 7:13,14)"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "How can a man who is not a descendant of Aaron hold the Aaronic Priesthood? (Numbers 16:40; Heb. 7:13,14)."

FAIR's Response

Response to claim: "Since Mormonism teaches that only God the Father had a physical body at the time Adam was created, why did God say, 'Let us make man in OUR image'?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Since Mormonism teaches that only God the Father had a physical body at the time Adam was created, why did God say, "Let us make man in OUR image"? Why didn't He say, "Let us make man in MY image?" (Gen. 1:26)."

FAIR's Response

Response to claim: "If Jesus was conceived as a result of a physical union between God and Mary, how was Jesus born of a virgin?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "If Jesus was conceived as a result of a physical union between God and Mary, how was Jesus born of a virgin? (Journal of Discourses, Vol. 1, page 50)."

FAIR's Response

Question: Do Latter-day Saints believe that Mary was still a virgin when Jesus was born?

Latter-day Saints believe in the virgin birth

It is claimed that Latter-day Saints believe Jesus was conceived through sexual intercourse between God the Father and Mary, and that Mary therefore was not a virgin when Jesus was born. It is also claimed that Latter-day Saints reject the "Evangelical belief" that "Christ was born of the virgin Mary, who, when the Holy Ghost came upon her, miraculously conceived the promised messiah."

Often used as evidence are a handful statements from early LDS leaders, such as Brigham Young, that directly or indirectly support this idea. However, such statements do not represent the official doctrine of the Church. The key, official doctrine of the Church is that Jesus is literally the son of God (i.e., this is not a symbolic or figurative expression), and Mary was a virgin before and after Christ's conception.

At the annunciation, Mary questioned the angel about how she could bear a child: "How shall this be, seeing I know not a man?" (Luke 1:34; the expression "know" in the Greek text is a euphemism for sexual relations). Nephi likewise described Mary as a virgin (1 Nephi 11:13-20), as did Alma₁ (Alma 7:10).

Latter-day Saints believe Jesus was the Only Begotten of the Father in the flesh

Latter-day Saints do believe that Jesus Christ was literally the Son of God, not the son of Joseph or even the son of the Holy Ghost. (see 2 Ne 25꞉12 and D&C 93꞉11) As Ezra Taft Benson stated,

[T]he testimonies of appointed witnesses leave no question as to the paternity of Jesus Christ. God was the Father of His fleshly tabernacle, and Mary, a mortal woman, was His mother. He is therefore the only person born who rightfully deserves the title “the Only Begotten Son of God.”

The Church does not take an official position on this issue

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Statements about matters about which there is no official doctrine

J. Reuben Clark	This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency: Here we must have in mind—must know—that only the President of the Church, the Presiding High Priest, is sustained as Prophet, Seer, and Revelator for the Church, and he alone has the right to receive revelations for the Church, either new or amendatory, or to give authoritative interpretations of scriptures that shall be binding on the Church.... When any man, except the President of the Church, undertakes to proclaim one unsettled doctrine, as among two or more doctrines in dispute, as the settled doctrine of the Church, we may know that he is not "moved upon by the Holy Ghost," unless he is acting under the direction and by the authority of the President. Of these things we may have a confident assurance without chance for doubt or quibbling.
Harold B. Lee	Harold B. Lee was emphatic that only one person can speak for the Church: All over the Church you're being asked this: "What does the Church think about this or that?" Have you ever heard anybody ask that question? "What does the Church think about the civil rights legislation?" "What do they think about the war?" "What do they think about drinking Coca-Cola or Sanka coffee?" Did you ever hear that? "What do they think about the Democratic Party or ticket or the Republican ticket?" Did you ever hear that? "How should we vote in this forthcoming election?" Now, with most all of those questions, if you answer them, you're going to be in trouble. Most all of them. Now, it's the smart man that will say, "There's only one man in this church that speaks for the Church, and I'm not that one man." I think nothing could get you into deep water quicker than to answer people on these things, when they say, "What does the Church think?" and you want to be smart, so you try to answer what the Church's policy is. Well, you're not the one to make the policies for the Church. You just remember what the Apostle Paul wrote to the Corinthians. He said, "For I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Corinthians 2:2). Well now, as teachers of our youth, you're not supposed to know anything except Jesus Christ and Him crucified. On that subject you're expected to be an expert. You're expected to know your subject. You're expected to have a testimony. And in that you'll have great strength. If the President of the Church has not declared the position of the Church, then you shouldn't go shopping for the answer.
First Presidency	This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website): Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency...and the Quorum of the Twelve Apostles...counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted. In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote: Question 14: Do you believe that the President of the Church, when speaking to the Church in his official capacity is infallible? Answer: We do not believe in the infallibility of man. When God reveals anything it is truth, and truth is infallible. No President of the Church has claimed infallibility. There is more material on official doctrine in the Church in this link.
References	Notes

What the Church has not taken a position on is how the conception took place, despite speculations by various early Church leaders

The canonized scriptures are silent on how the conception took place—even Nephi's detailed vision of then-future Messiah is veiled during the part where Mary conceives (1 Nephi 11:19).

Some early leaders of the Church felt free to express their beliefs on the literal nature of God's Fatherhood of Jesus' physical body

For example, Brigham Young said the following in a discourse given 8 July 1860:

"...[T]here is no act, no principle, no power belonging to the Deity that is not purely philosophical. The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood—was begotten of his Father, as we were of our fathers."

Jesus shared God's genetic inheritance without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution

But are these types of statements official Church doctrine, required for all believing Latter-day Saints to accept? No—they were never submitted to the Church for ratification or canonization. (See General authorities' statements as scripture.)

Critics have noted that this statement, and others like it, can be read to indicate there was sexual intercourse involved in the conception of Jesus. Regardless of this speculation--which goes beyond the textual data--Brigham Young's view may be seen by some contemporary Latter-day Saints as correct in that Jesus was literally physically the Son of God, just as much as any children are "of our fathers." Modern science has discovered alternative methods of conceiving children--e.g., in vitro "test tube" babies--that don't involve sexual intercourse. Thus, though processes such as artificial insemination were unknown to Brigham and thus likely not referenced by his statements, it does not necessarily follow from a modern perspective that the conception had to come about as the result of a literal sexual union. It is certainly not outside of God's power to conceive Christ by other means, while remaining his literal father. (Put another way, Jesus shared God's genetic inheritance, if you will, without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution).

Ezra Taft Benson taught:

He was the Only Begotten Son of our Heavenly Father in the flesh—the only child whose mortal body was begotten by our Heavenly Father. His mortal mother, Mary, was called a virgin, both before and after she gave birth. (See 1 Nephi 11:20.)

Benson's emphasis is on both the literalness of Jesus' divine birth, and the fact that Mary's virginal status persisted even immediately after conceiving and bearing Jesus.

Church leaders' statements on the literal paternity of Christ were often a reaction to various ideas which are false

• they disagreed with the tendency of conventional Christianity to deny the corporeality of God. They thus insisted that God the Father had a "natural," physical form. There was no need, in LDS theology, for a non-physical, wholly spirit God to resort to a mysterious process to conceive a Son.
• they disagreed with efforts to "allegorize" or "spiritualize" the virgin birth; they wished it understood that Christ is the literal Son of God in a physical, "natural" sense of sharing both human and divine traits in His makeup. This can be seen to be a reaction against more "liberal" strains in Christianity that saw Jesus as the literal son of Mary and Joseph, but someone endowed with God's power at some point in His life.
• they did not accept that the Father, Son, and Holy Ghost were of one "essence," but rather believed that they are distinct Personages. Thus, it is key to LDS theology that Jesus is the Son of the Father, not the Holy Ghost. To a creedal, trinitarian Christian, this might be a distinction without a difference; for an LDS Christian it is crucial.

Bruce R. McConkie said this about the birth of Christ:

God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; he was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events, for he is the Son of God, and that designation means what it says.

In the same volume, Elder McConkie explained his reason for his emphasis:

"Our Lord is the only mortal person ever born to a virgin, because he is the only person who ever had an immortal Father. Mary, his mother, "was carried away in the Spirit" (1 Ne. 11:13-21), was "overshadowed" by the Holy Ghost, and the conception which took place "by the power of the Holy Ghost" resulted in the bringing forth of the literal and personal Son of God the Father. (Alma 7:10; 2 Ne. 17:14; Isa. 7:14; Matt. 1:18-25; Luke 1:26-38.) Christ is not the Son of the Holy Ghost, but of the Father. (Doctrines of Salvation, vol. 1, pp. 18-20.) Modernistic teachings denying the virgin birth are utterly and completely apostate and false.

Note that McConkie emphasized the literal nature of Christ's divinity, his direct descent from the Father, and the fact that the Holy Ghost was a tool, but not the source of Jesus' divine Parenthood.

Harold B. Lee was clear that the method of Jesus' conception had not been revealed, and discouraged speculation on the matter

Harold B. Lee said,

We are very much concerned that some of our Church teachers seem to be obsessed of the idea of teaching doctrine which cannot be substantiated and making comments beyond what the Lord has actually said.

You asked about the birth of the Savior. Never have I talked about sexual intercourse between Deity and the mother of the Savior. If teachers were wise in speaking of this matter about which the Lord has said but very little, they would rest their discussion on this subject with merely the words which are recorded on this subject in Luke 1:34-35: "Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."

Remember that the being who was brought about by [Mary's] conception was a divine personage. We need not question His method to accomplish His purposes. Perhaps we would do well to remember the words of Isaiah 55:8-9: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

Let the Lord rest His case with this declaration and wait until He sees fit to tell us more.

Response to claim: "How did Nephi with a few men on a new continent build a temple like Solomon's while Solomon needed 163,300 workmen and seven years to build his temple?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "How did Nephi with a few men on a new continent build a temple like Solomon's while Solomon needed 163,300 workmen and seven years to build his temple? (1 Kings 5:13-18 and 2 Nephi 5:15-17)."

FAIR's Response

Question: Were there not enough people available in Nephi's time to build a temple "after the manner of the temple of Solomon"?

Nephi is saying the he built a temple that was of the same pattern Solomon's temple, but he does not say that it was of the same size

This criticism presumes that the Lehite immigrants are the only work-force available, but this is almost certainly not true. (See: Book of Mormon demographics.)

Even if one presumes that the Lehite colony and the Nephite break-off are the only workforce—a dubious assumption—this only means that the temple would have been smaller—this seems likely in any case, since Nephi only says he built it "after the manner" of Solomon's temple, but not in so grand a style because of local restrictions. Consider Nephi's description:

And I, Nephi, did build a temple; and I did construct it after the manner of the temple of Solomon save it were not built of so many precious things; for they were not to be found upon the land, wherefore, it could not be built like unto Solomon’s temple. But the manner of the construction was like unto the temple of Solomon; and the workmanship thereof was exceedingly fine. (2 Nephi 5꞉16). (emphasis added)

Question: Was Nephi's temple "similar in splendor" to Solomon's temple?

Nephi stated that it was not like Solomon's temple" because many "precious things" were "not to be found upon the land"

Nephi is clear that the temple is not to the scale or grandeur of Solomon's temple; he merely patterns the building and its functions after the Jewish temple.

16 And I, Nephi, did build a temple; and I did construct it after the manner of the temple of Solomon save it were not built of so many precious things; for they were not to be found upon the land, wherefore, it could not be built like unto Solomon's temple. But the manner of the construction was like unto the temple of Solomon; and the workmanship thereof was exceedingly fine. (2 Nephi 5꞉16)

Nephi also probably had access to more workmen than the few members of the original Jerusalem party under Lehi.

One critic, who used to be a member of the Church, actually demonstrates his ignorance of the Book of Mormon by stating that the temple that was built was said to be "similar in splendor" to Solomon's Temple, directly contradicting Nephi's description. Nephi stated that "could not be built like unto Solomon’s temple" because many of the precious things contained in Solomon's temple "were not to be found upon the land." Therefore, Nephi himself confirms that his temple was not "similar in splendor" to Solomon's temple.

This is a good example of the critics reading the text in the most naive, most ill-informed way possible. One should also consider that smaller population would not have needed a massive complex like the temple at Jerusalem anyway.

Response to claim: "Why was Joseph Smith still preaching against polygamy in October 1843 after he got his revelation in July 1843 commanding the practice of polygamy?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why was Joseph Smith still preaching against polygamy in October 1843 after he got his revelation in July 1843 commanding the practice of polygamy? (Doc. & Cov. 132; and History of the Church Vol. 6, page 46, or Teachings of the Prophet, page 324)."

FAIR's Response

Response to claim: "Why do Mormons memorialize the fall by using fig leaf aprons in the secret temple ceremonies?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "God rejected the fig leaf aprons which Adam and Eve made (Gen. 3:21). Why do Mormons memorialize the fall by using fig leaf aprons in the secret temple ceremonies?"

FAIR's Response

Response to claim: "How do you explain the fact that 2 Nephi 16:2 is copied from an older version of the KJV of the Bible in Isa 6:2?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "How do you explain the fact that 2 Nephi 16:2 is copied from an older version of the KJV of the Bible in Isa 6:2? This is proven because this older KJV (the mistake is corrected in current versions) made a rare gramatical error by using the incorrect plural form of "seraphims" rather than "seraphim"."

FAIR's Response

Notes