Countercult ministries/The Interactive Bible/Difficult Questions for Mormons/Book of Mormon Metallurgy

Response to "Difficult Questions for Mormons: Book of Mormon Metallurgy"


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Response to claim: "Why does the Book of Mormon mention Bellows (1 Nephi 17:11)...?"

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

Response to claim: "Why does the Book of Mormon mention Bellows (1 Nephi 17:11)...? No evidence indicates that these items existed during Book of Mormon times. Tom Ferguson: 'Metallurgy does not appear in the region until about the 9th century A.D.'"

FAIR's Response

Response to claim: "Why does the Book of Mormon mention...Brass (2 Nephi 5:15)...?"

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

Response to claim: "Why does the Book of Mormon mention...Brass (2 Nephi 5:15)...? No evidence indicates that these items existed during Book of Mormon times."

FAIR's Response

Response to claim: "Why does the Book of Mormon mention...Breast Plates & Copper (Mosiah 8:10)...?"

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

Response to claim: "Why does the Book of Mormon mention...Breast Plates & Copper (Mosiah 8:10)...? No evidence indicates that these items existed during Book of Mormon times."

FAIR's Response

Response to claim: "Why does the Book of Mormon mention...Iron (Jarom 1:8)...?"

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

Response to claim: "Why does the Book of Mormon mention...Iron (Jarom 1:8)...? No evidence indicates that these items existed during Book of Mormon times."

FAIR's Response

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

Yes, iron did exist in pre-Columbian America.


Sorenson: "Iron use was documented in the statements of early Spaniards, who told of the Aztecs using iron-studded clubs"

John L. Sorenson:[1]

Iron use was documented in the statements of early Spaniards, who told of the Aztecs using iron-studded clubs. [2] A number of artifacts have been preserved that are unquestionably of iron; their considerable sophistication, in some cases, at least suggests interest in this metal [3]....Few of these specimens have been chemically analyzed to determine whether the iron used was from meteors or from smelted ore. The possibility that smelted iron either has been or may yet be found is enhanced by a find at Teotihuacan. A pottery vessel dating to about A.D. 300, and apparently used for smelting, contained a "metallic-looking" mass. Analyzed chemically, it proved to contain copper and iron. [4]


Sorenson: "Lumps of hematite, magnetite, and ilmenite were brought into Valley of Oaxaca"

John L. Sorenson:

Without even considering smelted iron, we find that peoples in Mesoamerica exploited iron minerals from early times. Lumps of hematite, magnetite, and ilmenite were brought into Valley of Oaxaca sites from some of the thirty-six ore exposures located near or in the valley. These were carried to a workshop section within the site of San Jose Mogote as early as 1200 B.C. There they were crafted into mirrors by sticking the fragments onto prepared mirror backs and polishing the surface highly. These objects, clearly of high value, were traded at considerable distances.[5]


Response to claim: "Why does the Book of Mormon mention...Gold and Silver currency (Alma 11), Silver (Jarom 1:8)...?"

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

Response to claim: "Why does the Book of Mormon mention...Gold and Silver currency (Alma 11), Silver (Jarom 1:8)...? No evidence indicates that these items existed during Book of Mormon times."

FAIR's Response

Response to claim: "Why does the Book of Mormon mention...Steel Swords (Ether 7:9)?"

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

Response to claim: "Why does the Book of Mormon mention...Steel Swords (Ether 7:9)? No evidence indicates that these items existed during Book of Mormon times."

FAIR's Response

Response to claim: "Tom Ferguson: 'Metallurgy does not appear in the region until about the 9th century A.D.'"

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

Response to claim: "Tom Ferguson: 'Metallurgy does not appear in the region until about the 9th century A.D.'"

FAIR's Response

Question: Was Thomas Stuart Ferguson an archaeologist?

Ferguson never studied archaeology at a professional level - he was self-educated in that area

As John Sorensen, who worked with Ferguson, recalled:

[Stan] Larson implies that Ferguson was one of the "scholars and intellectuals in the Church" and that "his study" was conducted along the lines of reliable scholarship in the "field of archaeology." Those of us with personal experience with Ferguson and his thinking knew differently. He held an undergraduate law degree but never studied archaeology or related disciplines at a professional level, although he was self-educated in some of the literature of American archaeology. He held a naive view of "proof," perhaps related to his law practice where one either "proved" his case or lost the decision; compare the approach he used in his simplistic lawyerly book One Fold and One Shepherd. His associates with scientific training and thus more sophistication in the pitfalls involving intellectual matters could never draw him away from his narrow view of "research." (For example, in April 1953, when he and I did the first archaeological reconnaissance of central Chiapas, which defined the Foundation's work for the next twenty years, his concern was to ask if local people had found any figurines of "horses," rather than to document the scores of sites we discovered and put on record for the first time.) His role in "Mormon scholarship" was largely that of enthusiast and publicist, for which we can be grateful, but he was neither scholar nor analyst.

Ferguson was never an expert on archaeology and the Book of Mormon (let alone on the book of Abraham, about which his knowledge was superficial). He was not one whose careful "study" led him to see greater light, light that would free him from Latter-day Saint dogma, as Larson represents. Instead he was just a layman, initially enthusiastic and hopeful but eventually trapped by his unjustified expectations, flawed logic, limited information, perhaps offended pride, and lack of faith in the tedious research that real scholarship requires. The negative arguments he used against the Latter-day Saint scriptures in his last years display all these weaknesses.

Larson, like others who now wave Ferguson's example before us as a case of emancipation from benighted Mormon thinking, never faces the question of which Tom Ferguson was the real one. Ought we to respect the hard-driving younger man whose faith-filled efforts led to a valuable major research program, or should we admire the double-acting cynic of later years, embittered because he never hit the jackpot on, as he seems to have considered it, the slot-machine of archaeological research? I personally prefer to recall my bright-eyed, believing friend, not the aging figure Larson recommends as somehow wiser. [6]


Peterson and Roper: "We know of no one who cites Ferguson as an authority, except countercultists"

Daniel C. Peterson and Matthew Roper: [7]

"Thomas Stuart Ferguson," says Stan Larson in the opening chapter of Quest for the Gold Plates, "is best known among Mormons as a popular fireside lecturer on Book of Mormon archaeology, as well as the author of One Fold and One Shepherd, and coauthor of Ancient America and the Book of Mormon" (p. 1). Actually, though, Ferguson is very little known among Latter-day Saints. He died in 1983, after all, and "he published no new articles or books after 1967" (p. 135). The books that he did publish are long out of print. "His role in 'Mormon scholarship' was," as Professor John L. Sorenson puts it, "largely that of enthusiast and publicist, for which we can be grateful, but he was neither scholar nor analyst." We know of no one who cites Ferguson as an authority, except countercultists, and we suspect that a poll of even those Latter-day Saints most interested in Book of Mormon studies would yield only a small percentage who recognize his name. Indeed, the radical discontinuity between Book of Mormon studies as done by Milton R. Hunter and Thomas Stuart Ferguson in the fifties and those practiced today by, say, the Foundation for Ancient Research and Mormon Studies (FARMS) could hardly be more striking. Ferguson's memory has been kept alive by Stan Larson and certain critics of the Church of Jesus Christ of Latter-day Saints, as much as by anyone, and it is tempting to ask why. Why, in fact, is such disproportionate attention being directed to Tom Ferguson, an amateur and a writer of popularizing books, rather than, say, to M. Wells Jakeman, a trained scholar of Mesoamerican studies who served as a member of the advisory committee for the New World Archaeological Foundation?5 Dr. Jakeman retained his faith in the Book of Mormon until his death in 1998, though the fruit of his decades-long work on Book of Mormon geography and archaeology remains unpublished.


Response to claim: "Why doesn't the art (which is abundant) of the supposed Book of Mormon cultures portray the existence of metallurgical products or metallurgical activity?"

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

Response to claim: "Why doesn't the art (which is abundant) of the supposed Book of Mormon cultures portray the existence of metallurgical products or metallurgical activity?"

FAIR's Response


Notes

  1. ↑ John L. Sorenson, An Ancient American Setting for the Book of Mormon (Salt Lake City, Utah : Deseret Book Co. ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1996 [1985]), 284.
  2. ↑ H.H. Bancroft, The Native Races (of the Pacific States), vol. 2 (San Francisco: A. L. Bancroft and Co., 1882), pp. 407-8.
  3. ↑ Rene Rebetez, Objetos Prehispanicos de Hierro Y Piedra (Mexico: Libreria Anticuaria, n.d.).
  4. ↑ Sigvald Linne, Mexican Highland Cultures, Ethnographical Museum of Sweden, Publication 7, n.s. (Stockholm, 1942), p. 132.
  5. ↑ John L. Sorenson, An Ancient American Setting for the Book of Mormon (Salt Lake City, Utah : Deseret Book Co. ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1996 [1985]), 285.
  6. ↑ John L. Sorenson, "Addendum," to John Gee, "A Tragedy of Errors (Review of By His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson," FARMS Review of Books 4/1 (1992): 93–119. off-site
  7. ↑ Daniel C. Peterson and Matthew Roper, "Ein Heldenleben? On Thomas Stuart Ferguson as an Elias for Cultural Mormons," The FARMS Review 16:1 (2004)
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