Criticism of Mormonism/Books/The Kingdom of the Cults (Revised)/Index

Index to claims made in The Kingdom of the Cults (Revised edition)


A work by author: Walter Martin, Hank Hanegraaff (editor)

This is an index of claims made in this work with links to corresponding responses within FairMormon Answers. An effort has been made to provide the author's original sources where possible. This index only treats the section of the book dealing with Mormonism.

179 - the Mormons have around 50,000 "missionaries" active today

The author(s) of The Kingdom of the Cults make(s) the following claim:

 Author's quote: [I]n keeping with the acceleration of cult propaganda everywhere, the Mormons have around 50,000 "missionaries" active today

Author's sources: *Author's opinion

FAIR's Response

 Prejudicial or loaded language: Why the scare quotes around the word 'missionaries?' If they aren't missionaries, then what are they?

180

Claim
  • The book claims that Latter-day Saints are cautioned against the use of "caffeine-bearing drinks, such as Coca-Cola."

Author's source(s)
  • No source provided.
Response

181 - Tithing is claimed to be one-tenth of gross income

The author(s) of The Kingdom of the Cults make(s) the following claim:

Tithing is claimed to be one-tenth of gross income.

Author's sources: No source provided.

FAIR's Response

 The author's claim is false: The First Presidency has issued the following statement about what constitutes tithing:

The simplest statement we know of is the statement of the Lord himself, namely, that the members of the Church should pay ‘one-tenth of all their interest annually,’ which is understood to mean income. No one is justified in making any other statement than this.[1]

  • Whether a member interprets "income" as "gross," "net," or some other way is up to them.
  • If "no one" is entitled to make any other statement, surely that includes anti-Mormon authors!

181, n3

Claim
  • Utah "shows that rates of divorce, child abuse, teenage pregnancy, and suicide are above the national average and climbing."

Author's source(s)
  • No source provided.
Response

182 - "Mormons…flourish a pseudo-mastery of Scripture before the uninformed Christian's dazzled eyes"

The author(s) of The Kingdom of the Cults make(s) the following claim:

 Author's quote: Mormons…flourish a pseudo-mastery of Scripture before the uninformed Christian's dazzled eyes and confuse him, sometimes beyond description.

Author's sources: *Author's opinion

FAIR's Response

 Prejudicial or loaded language

  • One wonders if this is intended to discourage conservative Christians from even considering scriptural evidence from a Mormon.

182

Claim
  • The book refers to the "young and boastful Joseph Smith…"

Author's source(s)
  • No source provided.
Response
  •  Prejudicial or loaded language

182 - Joseph Smith's statement that "no man knows my history" resulted in "endless suspicion by Mormon historians and non-Mormons"

The author(s) of The Kingdom of the Cults make(s) the following claim:

It is claimed that Joseph Smith's statement that "no man knows my history" resulted in "endless suspicion by Mormon historians and non-Mormons" who began researching it.

Author's sources: No source provided.

FAIR's Response

 Absurd claim: The history of the Church has been of intense interest to historians since the Church was formed.

182

Claim
  • Joseph Smith practiced "occult peep-stone seeking."

Author's source(s)
  • No source provided.
Response

182 - Joseph Smith practices "treasure digging"

The author(s) of The Kingdom of the Cults make(s) the following claim:

Joseph Smith practices "treasure digging."

Author's sources: No source provided.

FAIR's Response

 Prejudicial or loaded language

Articles about Joseph Smith
Life and Character
Youth
Revelations and the Church
Prophetic Statements
Society
Plural marriage (polygamy)
Death

Was Joseph Smith's participation in "money digging" as a youth a blot on his character?

Money digging was a popular, common and accepted practice in their frontier culture

Joseph Smith and some members of his family participated in "money digging" or looking for buried treasure as a youth. This was a common and accepted practice in their frontier culture, though the Smiths do not seem to have been involved to the extent claimed by some of the exaggerated attacks upon them by former neighbors.

In the young Joseph Smith's time and place, "money digging" was a popular, and sometimes respected activity. When Joseph was 16, the Palmyra Herald printed such remarks.

The local newspapers reported on "money digging" activities

  • "digging for money hid in the earth is a very common thing and in this state it is even considered as honorable and profitable employment"
  • "One gentleman...digging...ten to twelve years, found a sufficient quantity of money to build him a commodious house.
  • "another...dug up...fifty thousand dollars!" [2]

And, in 1825 the Wayne Sentinel in Palmyra reported that buried treasure had been found "by the help of a mineral stone, (which becomes transparent when placed in a hat and the light excluded by the face of him who looks into it)." [3]

The Smith's attitude toward treasure digging was similar to a modern attitudes toward gambling, or buying a lottery ticket

Given the financial difficulties under which the Smith family labored, it would hardly be surprising that they might hope for such a reversal in their fortunes. Richard Bushman has compared the Smith's attitude toward treasure digging with a modern attitudes toward gambling, or buying a lottery ticket. Bushman points out that looking for treasure had little stigma attached to it among all classes in the 17th century, and continued to be respectable among the lower classes into the 18th and 19th.[4]

Despite the claims of critics, it is not clear that Joseph and his family saw their activities as "magical."

Three Concerns to Address about Joseph's digging

There are generally only a few questions that need to be addressed regarding Joseph's money-digging: his motives, his success, and the extent of his involvement. The first question is a question of what Joseph was doing while treasure seeking. Was he simply seeking to con people out of money in an easy way? The second question seems to be one of his abilities. How could he produce the Book of Mormon with something that didn't provide him any miraculous experience?

Success

With regards to his success, it is, at the very least, plausible that he could see things in the stone that were invisible to the naked eye—just not treasure. There is, in fact, no recorded instance indicating that Joseph could see and locate treasure in the stones. There is, however, evidence that he could use the stone for more righteous purposes. A few pieces of historical testimony indicate this.

  • Josiah Stowell. In the spring of 1825 Josiah Stowell visited with Joseph Smith, according to Joseph's mother Lucy, "on account of having heard that he possessed certain keys, by which he could discern things invisible to the natural eye."[5] There was a Spanish gold mine that Josiah believed Joseph might be able to help locate. When Joseph was brought to court in Bainbridge, Chenango County, New York on trial for charges of being a "disorderly person", Josiah testified in Joseph's defense that he could see things in the stone. There are two records of Josiah's testimony: that of a WD Purple and a Miss Pearsall. The Purple account is quoted first and the Pearsall, second:

The next witness called was Deacon Isaiah Stowell. He confirmed all that is said above in relation to himself, and delineated many other circumstances not necessary to record. He swore that the prisoner possessed all the power he claimed, and declared he could see things fifty feet below the surface of the earth, as plain as the witness could see what was on the Justices’ table, and described very many circumstances to confirm his words. Justice Neeley soberly looked at the witness, and in a solemn, dignified voice said: "Deacon Stowell, do I understand you as swearing before God, under the solemn oath you have taken, that you believe the prisoner can see by the aid of the stone fifty feet below the surface of the earth; as plainly as you can see what is on my table?" "Do I believe it?" says Deacon Stowell; "do I believe it? No, it is not a matter of belief: I positively know it to be true."

Josiah Stowel [sic] sworn. Says that prisoner had been at his house something like five months. Had been employed by him to work on farm part of time; that he pretended to have skill of telling where hidden treasures in the earth were, by means of looking through a certain stone; that prisoner had looked for him sometimes, – once to tell him about money buried on Bend Mountain in Pennsylvania, once for gold on Monument Hill, and once for a salt-spring, – and that he positively knew that the prisoner could tell, and professed the art of seeing those valuable treasures through the medium of said stone: that he found the digging part at Bend and Monument Hill as prisoner represented it; that prisoner had looked through said stone for Deacon Attelon, for a mine – did not exactly find it, but got a piece of ore, which resembled gold, he thinks; that prisoner had told by means of this stone where a Mr. Bacon had buried money; that he and prisoner had been in search of it; that prisoner said that it was in a certain root of a stump five feet from surface of the earth, and with it would be found a tail-feather; that said Stowel and prisoner thereupon commenced digging, found a tail-feather, but money was gone; that he supposed that money moved down; that prisoner did not offer his services; that he never deceived him; that prisoner looked through stone, and described Josiah Stowel’s house and out-houses while at Palmyra, at Simpson Stowel’s, correctly; that he had told about a painted tree with a man’s hand painted upon it, by means of said stone; that he had been in company with prisoner digging for gold, and had the most implicit faith in prisoner’s skill.

There are a few other historical evidences that can be read to demonstrate Joseph's ability to see things in the stone.

  • Martin Harris reminisced in an interview in 1859:

"I…was picking my teeth with a pin while sitting on the bars. The pin caught in my teeth and dropped from my fingers into shavings and straw… We could not find it. I then took Joseph on surprise, and said to him–I said, ‘Take your stone.’ … He took it and placed it in his hat–the old white hat–and place his face in his hat. I watched him closely to see that he did not look to one side; he reached out his hand beyond me on the right, and moved a little stick and there I saw the pin, which he picked up and gave to me. I know he did not look out of the hat until after he had picked up the pin.[6]

In the same interview, Martin testified to Joseph's finding of the plates by the power of the seer stone:

In this stone he could see many things to my certain knowledge. It was by means of this stone he first discovered these plates.

  • Henry Harris

"He [Joseph Smith] said he had a revelation from God that told him they [the Book of Mormon plates] were hid in a certain hill and he looked in his stone and saw them in the place of deposit.[7]

  • On 7 August 1875, The Chicago Times reprinted an interview of David Whitmer conducted by Jacob T. Child, editor of the Richmond Conservator. Whitmer told Child that while witnessing the translation of the Book of Mormon, that he (Whitmer) would put the seer stone Joseph used to translate the Book of Mormon to his own eye and see nothing.

I have seen Joseph, however, place it to his eyes and instantly read signs 160 miles distant and tell exactly what was transpiring there. When I went to Harmony after him he told me the names of every hotel at which I had stopped on the road, read the signs, and described various scenes without having ever received any information from me.[8]

  • Willard Chase and Sally Chase. As Richard Bushman has noted:

Willard Chase, one of the Smith's neighbors and a friend of Joseph's, found one of the stones. Chase let Joseph take the stone home, but as soon as it became known "what wonders he could discover by looking in it," Chase wanted it back. As late as 1830, Chase was still trying to get his hands on the stone. His younger brother Abel later told an interviewer that their sister Sally had a stone too. A nearby physician, John Stafford, reported that "the neighbors used to claim Sally Chase could look at a stone she had, and see money. Willard Chase used to dig when she found where the money was." After Joseph obtained the plates, Willard Chase led the group that searched the Smith's house, guided by Sally Chase and a "green glass, through which she could see many very wonderful things.[9]

Why would Willard and Sally chase after Joseph and his stone if he was utterly ineffective at seeing things in it?

What may be said about Joseph's abilities to see is that he could see things that allowed him to do good. He could not see that which he was not meant to see.

W.I. Appleby:

If Mr. Smith dug for money he considered it was a more honorable way of getting it than taking it from the widow and orphan; but few lazy, hireling priests of this age, would dig either for money or potatoes.[10]

Joseph's tongue-in-cheek response to one of a list of questions that were asked of him during a visit at Elder Cahoon's home:

Was not Joseph Smith a money digger? Yes, but it was never a very profitable job for him, as he only got fourteen dollars a month for it.[11]

Motives and Extent of Involvement

It is currently[12] in debate what Joseph's motives were and how much he was involved.

Richard Bushman has written:

At present, a question remains about how involved Joseph Smith was in folk magic. Was he enthusiastically pursuing treasure seeking as a business in the 1820s, or was he a somewhat reluctant participant, egged on by his father?[13] Was his woldview fundamentally shaped by folk traditions? I think there is substantial evidence of his reluctance, and, in my opinion, the evidence for extensive involvement is tenuous. But this is a matter of degree. No one denies that magic was there, especially in the mid 1820s. Smith never repudiated folk traditions; he continued to use the seer stone until late in life and used it in the translation process.[14] It certainly had an influence on his outlook, but it was peripheral--not central. Biblical Christianity was the overwhelming influence in the Book of Mormon and the Doctrine and Covenants. Folk magic was in the mix but was not the basic ingredient.[15][16]

What we do know is that after the Angel Moroni's appearance in 1823, Joseph began to turn away from treasure seeking. Again from Richard Bushman:

Joseph Jr. never repudiated the seer stones or denied their power to find treasure. Remnants of the magical culture stayed with him to the end. But after 1823, he began to orient himself away from treasure and toward translation. Martin Harris, another early supporter, remembered Joseph saying that "the angel told him he must quite the company of the money-diggers. That there were wicked men among them. He must have no more to do with them. He must not lie, nor swear, nor seal." After 1823, he continued to be involved in treasure expeditions but not as the instigator or leader; perhaps he resisted by dragging his feet. William Stafford depicts Joseph Sr. hunting for gold and going back to the house to seek further instructions from Joseph Jr., as if the son was trying to stay out of the picture while the father pushed on. In 1825, when the family needed money, Joseph Jr. agreed to help Stowell find the Spanish gold, but with misgivings. Lucy said of Stowell's operation that "Joseph endeavored to divert him from his vain pursuit." Alva hale, a son in the household where the Smiths stayed in Harmony while digging for Stowell, said Joseph Jr. told him that the "gift in seeing with a stone" was "a gift from God" but that " 'peeping' was all d—d nonsense"; he had been deceived in his treasure-seeking, but he did not intend to deceive anyone else. By this time, Joseph apparently felt that "seeing" with a sone was the work of a "seer," a religious term, while "peeping" or "glass-looking" was fraudulent.[17]

So, in summary, we may say that:

  • Joseph found a seer stone in 1822 and may have used it to look for treasure.
  • Many people believed that he could see things in the stone. There are testimonials that suggest that he could see things in the stone yet no record that he could find any treasure.
  • His motives, cosmological influences, and extent of involvement for early treasure seeking (1822–25) are still in debate. His motives for his later treasure seeking (1825–26) are to help with finances of his family.
  • Beginning in 1823, after the claimed appearance of the angel Moroni, Joseph oriented himself away from treasure seeking.
  • His scriptural and revelatory productions were largely based in Biblical Christianity. Folk magic was a peripheral ingredient to his work (and there is even explicit condemnation of magic in those scriptural productions [Alma 1:32; 3 Nephi 21:16; Mormon 1:19; 2:10; Doctrine and Covenants 63:17; Doctrine and Covenants 76:103)

Did Joseph Smith "retrofit" his "treasure seeking" to have a religious explanation?

Critics claim that Moroni was originally conceived of as a treasure guardian by Joseph, and only later came to be seen as a divine messenger, an angel

The attitude of acceptance toward money-digging in general society changed later in the century, and certainly became a liability for Joseph among the educated and sophisticated, such as newspaper publishers and clergy. His use of a seer stone provided further ammunition for his critics. For example, it is now claimed by one critic of the Church that "As a youth and young adult Joseph Smith engaged in folk magic and treasure digging, promoting himself as one who could help others find buried treasure by placing a magic stone in a hat." [18]

The earliest documents strongly suggest that Joseph and those close to him always understood Moroni as an angelic messenger, with a divine role

Claims that Joseph "retrofitted" his visions with religious trappings after the fact often beg the question, and ignore crucial evidence. In fact, the earliest accounts treat the matter as religious; this is true even of skeptical newspaper reports, as well as a Smith family letter which shows that Joseph or his father considered Moroni "the Angel of the Lord" as early as 1828.[19]

Joseph and those around him may have also seen some aspects of Moroni in a "treasure guardian" role (and he certainly did guard something of both material and spiritual value—the gold plates) but this seems to have been a secondary conclusion, as they interpreted Joseph's experience through their own preconceptions and understanding.

However, Moroni's status as an angel and messenger from God, is well attested in the early sources. Interestingly, the "treasure guardian" motif becomes more common and distinct in later sources, especially those gathered by enemies of Joseph, who sought to discredit him through ridicule and association with the (increasingly disreputable) practice of "treasure digging." [20]

The Hofmann forgeries exaggerated "magic" and "occult" elements of treasure digging even further

The Hofmann forgeries gave great emphasis to the "money-digging" and "occult" aspects of Joseph's experience, and they unfortunately shaded a good deal of the initial scholarly discussion surrounding these issues. Hofmann's documents made the case "air-tight," so to speak, and so other clues along the way were given more weight. When the Hofmann documents collapsed, some authors were not willing to abandon the shaky interpretive edifice they had constructed.[21]

Was "money digging" Joseph Smith's primary source of income during his early years?

Tax records indicated that the Smith family was intensely engaged in activities related to improving their farm

The primary evidence–especially tax records, which provide a relatively unbiased look at the Smiths' work ethic—cannot support the argument that Joseph and his family were not intensely engaged in the duties related to farming.

See also: Lazy Smiths?

LDS scholar Daniel C. Peterson notes,

[I]n order to pay for their farm, the Smiths were obliged to hire themselves out as day laborers. Throughout the surrounding area, they dug and rocked up wells and cisterns, mowed, harvested, made cider and barrels and chairs and brooms and baskets, taught school, dug for salt, worked as carpenters and domestics, built stone walls and fireplaces, flailed grain, cut and sold cordwood, carted, washed clothes, sold garden produce, painted chairs and oil-cloth coverings, butchered, dug coal, and hauled stone. And, along the way, they produced between one thousand and seven thousand pounds of maple sugar annually. "Laziness" and "indolence" are difficult to detect in the Smith family.[22]

The data shows that the Smith farm increased in value, and was worth more than 90% of the farms owned by their neighbors

The data shows that the Smith farm increased in value, and was worth more than 90% of the farms owned by the four families—the Staffords, Stoddards, Chases, and Caprons—who would later speak disparagingly of the Smiths' work ethic.[23] How did they manage this without doing farm work? These are physical improvements. They were too poor to pay someone else to do it. So, are we to believe that Joseph's family let Joseph just sit around doing his "magic business" while the rest of them worked their fingers to the bone?

The Smith farm had a perimeter of a one and 2/3 miles. To fence that distance with a standard stone and stinger fence required moving tons of stone from fields to farm perimeter, then cutting and placing about 4,000 ten-foot rails. This does not include the labor and materials involved in fencing the barnyard, garden, pastures, and orchard, which, at a conservative estimate, required an additional 2,000 to 3,000 cut wooden rails (McNall 59, 84, 87, 91, 110-11, and 144). Clearly, this work alone—all of it separate from the actual labor of farming—represents a prodigious amount of concerted planning and labor....

In comparison to others in the township and neighborhood, the Smiths' efforts and accomplishments were superior to most. In the township, only 40 percent of the farms were worth more per acre and just 25 percent were larger. In the "neighborhood," only 29 percent of the farms were worth more and only 26 percent were larger (Assessment Rolls 1-34).[24]

Orlando Saunders: "They were the best family in the neighborhood in case of sickness; one was at my house nearly all the time when my father died"

What did Joseph's associates have to say about Joseph's work? Former neighbor Orlando Saunders recalled,

They were the best family in the neighborhood in case of sickness; one was at my house nearly all the time when my father died....[The Smiths] were very good people. Young Joe (as we called him then), has worked for me, and he was a good worker; they all were. . . . He was always a gentleman when about my place."[25]

John Stafford, eldest son of William Stafford said that the Smiths were "poor managers," but allowed as how Joseph "would do a fair day's work if hired out to a man...."[26]

Mrs. Palmer's father "loved young Joseph Smith and often hired him to work with his boys"

According to Truman G. Madsen,

Mrs. Palmer, a non-Mormon who lived near the Smith farm in Palmyra, said of Joseph that "her father loved young Joseph Smith and often hired him to work with his boys. She was about six years old, she said, when he first came to their home. . . .She remembered, she said, the excitement stirred up among some of the people over the boy's first vision, and of hearing her father contend that it was only the sweet dream of a pure-minded boy."[27]

Martha Cox's father said "that the boy [Joseph Smith] was the best help he had ever found

According to a contemporary, Martha Cox,

She stated that one of their church leaders came to her father to remonstrate against his allowing such close friendship between his family and the "Smith boy," as he called him. Her father, she said, defended his own position by saying that the boy was the best help he had ever found.[28]

Joseph's brother William noted that derogatory comments about Joseph's character came only after he reported his visions,

We never heard of such a thing until after Joseph told his vision, and not then, by our friends. Whenever the neighbors wanted a good day's work done they knew where they could get a good hand and they were not particular to take any of the other boys before Joseph either… Joseph did his share of the work with the rest of the boys. We never knew we were bad folks until Joseph told his vision.[29]

Joseph Knight said that Joseph Smith, Jr. was "the best hand [my father] ever hired"[30]

Martin Harris described what a good hand Joseph was: "He lived close by my farm, and often worked for me hoeing corn for fifty cents a day, which was the biggest wages given in those times." [31] "He also said that he had hoed corn with Joseph often, and that the latter was a good hand to work."[32]

The Smith family produced maple sugar and constructed barrels

Furthermore, the Smiths produced maple sugar, a difficult and labor-intensive occupation:

Sources document over two dozen kinds of labor the Smiths performed for hire, including digging and rocking up wells, mowing, coopering, constructing cisterns, hunting and trapping, teaching school, providing domestic service, and making split-wood chairs, brooms and baskets. The Smiths also harvested, did modest carpentry work, dug for salt, constructed stone walls and fireplaces, flailed grain, cut and sold cordwood, carted, made cider, and "witched" for water. They sold garden produce, made bee-gums, washed clothes, painted oil-cloth coverings, butchered, dug coal, painted chairs, hauled stone, and made maple syrup and sugar (Research File).

Joseph Jr.'s account suggests honest industry in the face of difficult conditions: "Being in indigent circumstances," he says, "[we] were obliged to labour hard for the support of [our] Large family and . . . it required the exertions of all [family members] that were able to render any assistances" (Jessee 4). The Smith men had a reputation as skilled and diligent workers. William Smith asserted that "whenever the neighbors wanted a good day's work done they knew where they could get a good hand" (Peterson 11). Eight wells in three townships are attributed to the Smiths (Research File). They likely dug and rocked others, including some of the 11 wells dug on the farm of Lemuel Durfee, who lived a little east of Martin Harris. The Smiths did considerable work for this kindly old Quaker; some of their labor served as rent for their farm after it passed into his ownership in December 1825 (Ralph Cator; Lemuel Durfee Farm books).

Father Joseph, Hyrum, and Joseph Jr. were coopers. Coopering was an exacting trade, particularly if the barrel was designed to hold liquid. Dye tubs, barrels, and water and sap buckets were products of the Smiths' cooper shop. They also repaired leaky barrels for neighbors at cidering time (Research File).

Sugaring was another labor-intensive work. William recalls, "To gather the sap and make sugar and molasses from [1,200-1,500 sugar] trees was no lazy job" (Peterson 11). Lucy said they produced an average of "one thousand pounds" (50) of sugar a year. One neighbor reportedly said that the Smiths made 7,000 pounds of sugar one season and won a premium for their effort at the county fair (Brodie 10-11). Many people could make maple syrup, but it required considerable skill to make sugar and particularly good skill, dexterity, and commitment to make high quality sugar.[33]

Did Joseph Smith and his contemporaries believe in supernatural entities with real power?

Every Christian, Jew, or Muslim who believes in God, angels, and divine power believes in supernatural entities with real power

So, did Joseph Smith and his contemporaries believe in supernatural entities with real power? Yes—and so does every Christian, Jew, or Muslim who believes in God, angels, and divine power to reveal, heal, etc. However, to label these beliefs as "magic" is to beg the question—to argue that Joseph believed in and sought help from powers besides God. Nobody disputes that Joseph and his family believed in the Bible, which condemns divination and witchcraft:

There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch. Deuteronomy 18:10

Joseph and his family viewed folk magic and the use of seer stones as not falling under Biblical condemnation

Therefore, Joseph and his family viewed folk magic and the use of seer stones as not falling under this Biblical condemnation. It is clear that Joseph and his contemporaries believed that one could gain knowledge from such activities as dowsing (using a rod to find water, ore, or buried treasure) and the use of the seer stones. This does not mean, however, that Joseph understood such activities to be a form of magic.

In Joseph's day, the power of (for example) dowsing was seen as a manifestation of "how the world worked." An article published in 1825 described how the downward bob of a divining rode "closely resembles the dip of the magnetic needle, when traversing a bed or ore."[34] A journal of science reported the idea that "the rod is influenced by ores."[35]

An early British dowser denounced the idea that dowsing for ore was based on magic. "it [the rod] guided mee to the Orifice of a lead mine. [The rod is] of kin to the Load-stone [magnet], drawing Iron to it by a secret vertue, inbred by nature, and not by any conjuration as some have fondly imagined."[36]

Using a divining rod was seen in these examples as a manifestation of natural law, and requiring the grace of God to operate

Thus, divining was seen in these examples as a manifestation of natural law. Just as one might use a compass or lode-stone to find true north, without understanding the principles or mathematics of magnetism which underlay it, so one could use dowsing as a tool, without understanding the principles by which it operated.

It is further clear that those who used divinization by rods, for example, believed that the rod's natural ability also required the grace of God to operate. Hence, practitioners would consecrate their rods, and pray to God to bless their efforts.[37] Of such matters, Oliver Cowdery was told in an early revelation, "without faith you can do nothing."[38] Like any natural ability, Joseph believed that the gift and tools of seership (in the broader sense) could be misused. As he told Brigham Young, "most...who do find [a seer stone] make an evil use of it."[39] And, Emma Smith's hostile brother Alvah would later remember that Joseph told him "that his gift in seeing with a [seer] stone and hat, was a gift from God."[40]

Was Joseph Smith commanded by the Lord to go to Salem, Massachusetts, to hunt for treasure in the cellar of a house?

Joseph and several other leaders traveled to Salem hoping to find money that could be used to satisfy some of the Church's outstanding debt

The trip was apparently made on their own initiative, and was not commanded by the Lord. Joseph did not "prophesy" that they would find money in Salem, but instead made the trip because he became convinced that the story that the treasure existed might true. Upon failing to locate the money, they spent their time preaching to the people in Salem.

The trip to the East was an effort to find a means to relieve some of the outstanding debt that the Church

On July 25, 1836, Joseph, Hyrum, Sidney Rigdon and Oliver Cowdery began a journey from Kirtland to the East Coast for the purpose of seeking a means to relieve some of the outstanding debt that the Church had incurred. The men visited New York City in order to consult with their creditors regarding their debt.[41] Four days later, upon completing their business in New York, they then continued on to Salem, Massachusetts.

After visiting New York City, the men traveled to Salem upon hearing that a large amount of money would be available to them there

The trip to Salem is the subject of the revelation contained in D&C 111. The introduction states:

At this time the leaders of the Church were heavily in debt due to their labors in the ministry. Hearing that a large amount of money would be available to them in Salem, the Prophet, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery traveled there from Kirtland, Ohio, to investigate this claim, along with preaching the gospel. The brethren transacted several items of church business and did some preaching. When it became apparent that no money was to be forthcoming, they returned to Kirtland.

This was a period in which great financial difficulties were being experienced by the Church in Kirtland—hence the motivation to search after the alleged treasure.

The revelation itself indicates that the Lord did not command the prophet to go to Salem to obtain money

I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies. (D&C 111꞉1) (emphasis added)

B.H. Roberts provides additional information regarding the reason for the trip.

While the Prophet gives a somewhat circumstantial account of this journey to Salem and his return to Kirtland in September, he nowhere assigns an adequate cause for himself and company making it—the object of it is not stated. Ebenezer Robinson, for many years a faithful and prominent elder in the church, and at Nauvoo associated with Don Carlos Smith—brother of the Prophet—in editing and publishing the Times and Seasons, states that the journey to Salem arose from these circumstances. There came to Kirtland a brother by the name of Burgess who stated that he had knowledge of a large amount of money secreted in the cellar of a certain house in Salem, Massachusetts, which had belonged to a widow (then deceased), and thought he was the only person who had knowledge of it, or of the location of the house. The brethren accepting the representations of Burgess as true made the journey to Salem to secure, if possible, the treasure. Burgess, according to Robinson, met the brethren in Salem, but claimed that time had wrought such changes in the town that he could not for a certainty point out the house "and soon left."[42]

The trip to Salem was apparently a "venture of their own design"

The trip to Salem was apparently "a venture of their own design, not one of divine direction."[43] Two weeks after receiving the revelation recorded in D&C 111, Joseph wrote the following letter to his wife Emma from Salem.

Salem, Mass., August 19th, 1836.
My beloved Wife:—Bro. Hyrum is about to start for home before the rest of us, which seems wisdom in God, as our business here can not be determined as soon as we could wish to have it. I thought a line from me by him would be acceptable to you, even if it did not contain but little, that you may know that you and the children are much on my mind. With regard to the great object of our mission, you will be anxious to know. We have found the house since Bro. Burgess left us, very luckily and providentially, as we had one spell been most discouraged. The house is occupied, and it will require much care and patience to rent or buy it. We think we shall be able to effect it; if not now within the course of a few months. We think we shall be at home about the middle of September. I can think of many things concerning our business, but can only pray that you may have wisdom to manage the concerns that involve on you, and want you should believe me that I am your sincere friend and husband. In haste. Yours &c., Joseph Smith, Jr.[44]

The letter indicates that Joseph had not yet given up hope of locating the actual physical treasure for which they had originally come. The four men spent their time in Salem preaching and sightseeing.

Salem's "treasure"

The Lord indicates, however, that there is some benefit to be derived from their presence there. The "treasure" referred to has to do with planting seeds for the future preaching of the Gospel:

I have much treasure in this city for you, for the benefit of Zion, and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality. Therefore, it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you...For there are more treasures than one for you in this city. (D&C 111꞉2-3,D&C 111꞉10)

Richard Lloyd Anderson notes that in D&C 111, "the definition of riches came in doublets, a scriptural pattern of restating one idea in two aspects."[45] The following parallels are noted:

Phrase #1 Phrase #2
I have much treasure in this city for you, for the benefit of Zion (verse 2, part a) and many people in this city, whom I will gather out in due time for the benefit of Zion (verse 2, part b)
Concern not yourselves about your debts, for I will give you power to pay them. (verse 5) Concern not yourselves about Zion, for I will deal mercifully with her. (verse 6)
I have much treasure in this city for you, for the benefit of Zion, and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality. (verse 2) And it shall come to pass in due time that I will give this city into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours. (verse 4)

Anderson suggests that "such similar phrasing suggests that paying debts and the welfare of Zion were but different forms of the same hope." The "gold and silver" mentioned in Verse 4 is equated with the "treasure" of "many people" in Verse 2, which suggests that "the gathering of the converts is at the same time a gathering of their resources."

Fulfillment of the revelation

It became evident to the leaders of the Church that the "treasure" referred to by the Lord was the conversion of people in Salem to the Gospel. In 1841, five years after the revelation was given, Erastus Snow and Benjamin Winchester were called to serve a mission in Salem. Cannon notes that the elders were sent explicitly for the purpose of fulfilling the revelation:

[Hyrum Smith and William Law] gave Erastus Snow a copy of the Salem Revelation and requested to fulfill it. Snow and Winchester arrived in Salem in September of 1841. They preached at public meetings, published a pamphlet addfressed to the citizens of Salem, and challenged the notorious Mormon apostate, John C. Bennett to debate. Their efforts bore fruit. By March of 1842 they had organized the Salem Branch with 53 members. By the end of that summer, the branch had 90 members.[46]

These conversions were sufficiently noticed to have been commented on by two of Salem's newspapers, the Salem Gazette on Dec. 7, 1841, and The Salem Register on June 2, 1842.

Source(s) of the criticism
Critical sources

Did Joseph Smith sacrifice a dog while treasure seeking?

A couple of late reminiscences claim that Joseph Smith sacrificed a dog while treasure seeking. These few references do not come from anyone who might have been involved in the treasure seeking and seem to almost certainly be based on rumors related to the supposedly degenerate nature of Joseph Smith. One report demonstrates the unreliability of the accounts:

On a scorching day in July I visited Susquehanna to obtain an authentic narrative from several parties who were eye-witnesses of the events which they related. At the residence of Mrs. Elizabeth Squires I found both herself and Mrs. Sally McKune, the widow of Joseph McKune. Mrs. Squires is considerably over seventy, and Mrs. McKune is about eighty, years of age. Both these ladies lived in the neighborhood at the time of the Smith manifestations. The statement given above with regard to the digging for treasure is that of Mrs. McKune, supplemented by Mrs. Squires. Jacob J. Skinner, the present owner of the farm, was about sixteen years old at the time of the search. For a number of years he has been engaged in filling the holes with stone to protect his cattle, but the boys still use the north-east hole as a swimming-pond in the summer.[47]


Source(s) of the criticism
Critical sources
Money-digging
  • “The Book of Mormon and the Mormonites,” Athenaeum, Museum of Foreign Literature, Science and Art 42 (July 1841): 370–74. off-site
  • [Letter on Mormonism, 26 July 1841,] Christian Advocate and Journal (New York) 15, no. 52 (11 August 1841). off-site
  • [Letter on Mormonism, 29 July 1841,] Christian Advocate and Journal (New York) 15, no. 52 (11 August 1841). off-site
  • “Prevalence of Mormonism,” Christian Advocate and Journal (New York) 16, no. 17 (8 December 1841). off-site
  • “Mormonism,” Christian Register (Boston) (20 December 1834): ??. Reprinted from the Sacket’s Harbor Courier, circa December 1834. off-site
  • “Mormonism,” Christian Watchman (Boston) 21, no. 39 (25 September 1840). off-site
  • “Mormonism,” Daily Morning Post (Pittsburgh, Pennsylvania) no. 64 (23 November 1842). off-site
    Cites John C. Bennett's claims.
  • “Mormonism,” Dayton Journal and Advertiser (Dayton, Ohio) 5, no. 45 (4 October 1831): 1. Reprinted from the Cincinnati Gazette (26 September 1831). off-site
  • “Complaints of a Mormonite,” Evangelical Magazine and Gospel Advocate (Utica, New York) ( 5 September 1835): 285. off-site
  • “Mormonism,” The Herald of Truth (Philadelphia) (December 1831): 406-7. Reprinted from Broome County Courier (Binghamton, New York) (22 December 1831). off-site
  • “Mormon Religion—Clerical Ambition—Western New York—The Mormonites Gone to Ohio,” Morning Courier and New-York Enquirer (New York City, New York) 7, no. 1331 (1 September 1831). off-site
  • “Mormonism,” Morning Star (Limerick, Maine) 7, no. 20 (16 November 1832). Reprinted from the Christian Herald (Boston), circa November 1832.
  • “History of Mormanism,” The Ohio Repository (Canton, Ohio) (1 September 1836). Reprinted from New York Commercial Advertiser, circa August 1836. off-site
  • “Mormonism,” Susquehanna Register (Montrose, Pennsylvania) 9, no. 21 (1 May 1834). off-site
  • “Mr. Alexa[n]der Campbell . . .,” Painesville Telegraph (Painesville, Ohio) (21 June 1831). off-site
  • “We have received the following letter,” Painesville Telegraph (Painesville, Ohio) (22 March 1831), ??. off-site
  • “Gold Bible, No. 3,” The Reflector (Palmyra, New York) 2, no. 12 (1 February 1831): 92-93. off-site
  • “Gold Bible, No. 4,” The Reflector (Palmyra, New York) 2, no. 13 (14 February 1831): 100-101. off-site
  • “Gold Bible, No. 5,” The Reflector (Palmyra, New York) 2, no. 14 (28 February 1831): 109. off-site
  • Anon., "Great Discussion on Mormonism Between Dr. West and Elder Adams, at the Marlboro’ Chapel. ” [Quoting from The Bostonian]," Times and Seasons 3 no. 20 (15 August 1842), 886; citing Mormonism Unvailed (Howe, 1834). off-site GospeLink
  • “Origin of the Mormon Bible,” Trumpet and Universalist Magazine (Boston) (3 September 1836). off-site
  • “The Mormons,” Wayne Sentinel (Palmyra, New York) (17 June 1836). off-site
  • A.W.B., “Mormonites,” Evangelical Magazine and Gospel Advocate (Utica, New York) 2, no. 15 (9 April 1831): 120. off-site
  • John Warner Barber, The History and Antiquities of New England, New York, and New Jersey (Worcester: Dorr, Howland & Company, 1841)," 370-381.
  • “Mormonism—No. III,” Ezra Booth to Rev. I. Eddy, 24 October 1831 Ohio Star (Ravenna, Ohio) (27 October 1831). off-site
  • David S. Burnett, “Something New.—The Golden Bible,” Evangelical Inquirer (Dayton, Ohio) 1, no. 10 (7 March 1831): 217–19. off-site
  • Henry Caswall, The Prophet of the Nineteenth Century, or, the Rise, Progress, and Present State of the Mormons, or Latter-Day Saints : To Which Is Appended an Analysis of the Book of Mormon (London: Printed for J. G. F. & J. Rivington, 1843), 27-35. off-site
  • John A. Clark, “Gleanings by the way. No. VI,” Episcopal Recorder (Philadelphia, Pennsylvania) (5 September 1840): 94. off-site
  • John A. Clark, “Gleanings by the Way. No. VII,” Episcopal Recorder (Philadelphia, Pennsylvania) 18, no. 25 (12 September 1840), ??. off-site
  • Clericus, “Mormonism,” Christian Register (Boston) 15, no. 52 (24 December 1836): 1. Reprinted from Hampshire Gazette, circa December 1836. (Cites Mormonism Unvailed). off-site
  • Truman Coe, “Mormonism,” Cincinnati Journal and Western Luminary (25 August 1836). Reprinted from Ohio Observer, circa August 1836. off-site See Milton V. Backman, Jr., "Truman Coe’s 1836 Description of Mormonism," Brigham Young University Studies 17 no. 3 (Spring 1977), 347-55. See also Vogel, Early Mormon Documents 1:47.
  • John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).
  • James H. Eells to Joshua Leavitt, 1 April 1836, New York Evangelist (New York) 7, no. 15 (9 April 1836): 59. off-site
  • Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 231–. (Affidavits examined) off-site
  • James H. Hunt, Mormonism: Embracing the Origin, Rise and Progress of the Sect (St. Louis: Ustick and Davies, 1844), 29, 37, 56-58. off-site
  • J.A.H., “Origin of Mormonism,” Wayne County Whig (Lyons) 3, no. 51 (14 September 1842). off-site
  • E. G. Lee, The Mormons, or Knavery Exposed (Frankford, Philadelphia: Webber & Fenimore, 1841), 11-12. off-site Full title
  • Richard Livesey, An Exposure of Mormonism, being a statement of facts relating to the self-styled “Latter day Saints,” and the Origin of the Book of Mormon (Preston: J. Livesey, 1838), 2–3. off-site
  • David Marks, [Untitled Remarks on Mormonism], Morning Star (Limerick, Maine) 7, no. 45 (7 March 1833): 177.
  • James M’Chesney, An Antidote To Mormonism, revised by G. J. Bennet (New York, NY: Burnett & Pollard, 1838), 22. off-site Full title
  • James M’Chesney, Supplement to an Antidote to Mormonism, &c. (Brooklyn, 1839), 1–4. off-site
  • MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/transbomweb.htm
  • George Peck, “Mormonism and the Mormons,” Methodist Quarterly Review (January 1843): 111–27. off-site
  • John Storrs, “Mormonism,” Boston Recorder (Boston, Massachusetts) 24 (19 April 1839). off-site
  • La Roy Sunderland, “Mormonism,” Zion’s Watchman (New York) 3, no. 9 (3 March 1838): 34, citing Howe. off-site
  • Amos H. Wickersham, An Examination of the Principles of Mormonism, as Developed in the Recent Discussion Between the Author and Elders Wharton & Appleby, With a Brief Statement of Facts in Regard to Said Discussion (Wilmington, DE: Allderidge, Jeandell, & Miles, 1843), 1-21. off-site Reply
  • S. Williams, Mormonism Exposed (1838), 6. off-site
Past responses
Notes (click to expand)
Back to Top
  1. ↑ First Presidency letter, 19 Mar. 1970; quoted in the General Handbook of Instructions (1989): 9-1 by Dallin H. Oaks, Conference Report (Apr. 1994), 46. See also Dallin H. Oaks, "Tithing," Ensign (May 1994): 35.
  2. ↑ Palmyra Herald (24 July 1822); cited in Russell Anderson, "The 1826 Trial of Joseph Smith," (2002 FAIR Conference presentation.) FAIR link
  3. ↑ "Wonderful Discovery," Wayne Sentinel [Palmyra, New York] (27 December 1825), page 2, col. 4. Reprinted from the Orleans Advocate of Orleans, New York; cited by Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 170–171.
  4. ↑ Richard L. Bushman, "Joseph Smith Miscellany," (Mesa, Arizona: FAIR, 2005 FAIR Conference) FAIR link
  5. ↑ Lucy Mack Smith, Biographical Sketches of the Prophet Joseph Smith and his Progenitors for Many Generations (Lamoni, Iowa, 1912; republished by Herald Publishing House, 1969), 103.
  6. ↑ Tiffany’s Monthly, June 1859, 163.
  7. ↑ Kirkham, A New Witness For Christ in America, 133.
  8. ↑ David Whitmer Interview with Chicago Times, August 1875. In Dan Vogel, Early Mormon Documents, 5 vols. (Salt Lake City: Signature Books, 1996-2003), 5:21–22.
  9. ↑ Willard Chase, Affidavit (1833), and Peter Ingersoll, Affidavit (1833), in MoU 238-9; Tucker, Origin, 19; Abel Chase Interview (1881), and John Stafford, Interview (1881), in EMD, 2:85, 106, 121; Caroline Rockwell Smith, Statement (1885), in EMD, 2:199; BioS, 102, 109. For another Palmyra seer stone, see Wayne Sentinel, Dec. 27, 1825
  10. ↑ W.I. Appleby, Mormonism Consistent! Truth Vindicated, and Falsehood Exposed and Refuted: Being A Reply to A. H. Wickersham (Wilmington DE: Porter & Nafe, 1843), 1–24.
  11. ↑ Joseph Smith, Elders' Journal of the Church of Jesus Christ of Latter Day Saints [Kirtland, Ohio] 2 no. 3 (July 1838), 43. Also reproduced in Teachings of the Prophet Joseph Smith, 120; History of the Church 3:29; Discourses of the Prophet Joseph Smith, 271.
  12. ↑ Line written 17 June 2019
  13. ↑ Dan Vogel, "The Locations of Joseph Smith's Early Treasure Quests," Dialogue 27, no. 2 (Spring 1990): 91-108
  14. ↑ Susan Staker, "Secret Things, Hidden Things: The Seer Story in the Imaginative Economy of Joseph Smith," in American Apocrypha: Essays on the Book of Mormon, ed. Dan Vogel and Brent Lee Metcalfe (Salt Lake City: Signature Books, 2002), 235-74
  15. ↑ Mark Ashurst-McGee, "Moroni: Angel or Treasure Guardian?, Mormon Historical Studies 2, no. 2 (Fall 2001): 39-75
  16. ↑ Richard L. Bushman, "Joseph Smith and Money Digging" in A Reason for Faith: Navigating LDS Doctrine and Church History ed. Laura Harris Hales (Salt Lake City: Deseret Book Company, 2016) 4
  17. ↑ Richard L. Bushman "Joseph Smith Rough Stone Rolling" (New York City, NY: Alfred Knopf Publishing, 2005) 51
  18. ↑ John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).
  19. ↑ Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki  (Key source)
  20. ↑ Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site  (Key source)
  21. ↑ Stephen E. Robinson, "Review of D. Michael Quinn Early Mormonism and the Magic World View (1987)," Brigham Young University Studies 27 no. 4 (Date?), 88. PDF link; see also John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]; William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]; Rhett S. James, "Writing History Must Not Be an Act of Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 395–414. [{{{url}}} off-site]
  22. ↑ Daniel C. Peterson and Donald L. Enders, "Can the 1834 Affidavits Attacking the Smith Family Be Trusted?," in Pressing Forward with the Book of Mormon: The FARMS Updates of the 1990s, ed. John W. Welch and Melvin J. Thorne (Provo, UT: FARMS, 1999), 286—87. off-site
  23. ↑ Donald L. Enders, "The Joseph Smith, Sr., Family: Farmers of the Genesee," in Joseph Smith, The Prophet, The Man, edited by Susan Easton Black and Charles D. Tate, Jr., (Provo, UT: BYU Religious Studies Center, 1993), 220–221.
  24. ↑ Enders, "Joseph Smith, Sr., Family," 219, 221.
  25. ↑ William H. Kelly, "The Hill Cumorah, and the Book of Mormon," Saints' Herald 28 (1 June 1881): 165.
  26. ↑ William H. Kelly, "The Hill Cumorah, and the Book of Mormon," Saints' Herald 28 (1 June 1881): 167; cited in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 2:121.
  27. ↑ Cited from a typescript by Truman G. Madsen, "Guest Editor's Prologue," Brigham Young University Studies 9 no. 3 (Spring 1969), 235.
  28. ↑ Stories from the Notebook of Martha Cox, Grandmother of Fern Cox Anderson, Church Archives, Salt Lake City, Utah)
  29. ↑ Deseret News, 20 January 1894
  30. ↑ Autobiography of Joseph Knight Jr., 1, Church Archives, Salt Lake City, Utah
  31. ↑ Martin Harris, quoted in Edward Stevenson to the Editor, 14 October 1893 Deseret Evening News (20 October 1893); reprinted in Millennial Star 55 (4 December 1893): 793-94; in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 5:326.
  32. ↑ Martin Harris, quoted in Edward Stevenson Reminiscences of Joseph, the Prophet and the Coming Forth of the Book of Mormon (Salt Lake City: Edward Stevenson, 1893), 30-33.
  33. ↑ Enders, "Joseph Smith, Sr., Family," 222–223.
  34. ↑ "The Divining Rod," The Worchester Magazine and Historical Journal (October 1825): 29; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 66. Buy online
  35. ↑ "The Divining Rod," The American Journal of Science and Arts (October 1826): 204; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 65–66.
  36. ↑ Gabriel Platts, A Discovery of Subterraneal Treasure (London: 1639), 11–13, emphasis added; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 66. Buy online
  37. ↑ See discussion in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 140, 182–192.
  38. ↑ A Book of Commandments for the Government of the Church of Christ, Organized according to law, on the 6th of April, 1830 (Zion [Independence, Missouri]: W.W. Phelps and Co., 1833) 7:4.
  39. ↑ Joseph Smith, cited by Brigham Young, "History of Brigham Young," Millennial Star (20 February 1864), 118–119.; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 184. Buy online
  40. ↑ "Mormonism," The Susquehanna Register, and Northern Pennsylvanian (Montrose, Pennsylvania) (1 May 1834): 1, column 4; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 184. Buy online
  41. ↑ Donald Q. Cannon, "Joseph Smith in Salem, (D&C 111)" Robert L. Millet and Kent P. Jackson (editors), Studies in Scripture, Vol. 1: The Doctrine and Covenants, (Salt Lake City: Deseret Book, 1989), pp. 433.
  42. ↑ Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:410–411. GospeLink
  43. ↑ Joseph Fielding McConkie, Craig J. Ostler, Revelations of the Restoration (Salt Lake City: Deseret Book Company, 2000), p. 896.
  44. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 350.
  45. ↑ Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
    Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
  46. ↑ Cannon, 436.
  47. ↑ Frederic G. Mather, "The Early Days of Mormonism," Lippincott's Magazine of Popular Literature and Science August 1880, 211.

Source:Appleby:Mormonism Consistent:If Mr. Smith dug for money he considered it was a more honorable way of getting it than taking it from the widow and orphan

Response to claims made on MormonThink page "Translation of the Book of Mormon"


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  • Joseph Smith committed "adultery before the polygamy prophecy."

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182 - Joseph Smith proclaimed that the Book of Mormon "is the most correct of any book on earth"

The author(s) of The Kingdom of the Cults make(s) the following claim:

Joseph Smith proclaimed that the Book of Mormon "is the most correct of any book on earth."

Author's sources: No source provided.

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Why did Joseph Smith say that the Book of Mormon was the "most correct book"?

Joseph Smith: "I told the brethren that the Book of Mormon was the most correct of any book on earth"

In the History of the Church, the following entry is recorded as having been made by Joseph Smith on November 28, 1841.[1]

Sunday, 28.--I spent the day in the council with the Twelve Apostles at the house of President Young, conversing with them upon a variety of subjects. Brother Joseph Fielding was present, having been absent four years on a mission to England. I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.

Critics of the Church assert that the phrase "the Book of Mormon was the most correct of any book on earth" means that the Prophet Joseph Smith was declaring the Book of Mormon to be without error of any kind. Since each edition of the printed Book of Mormon since 1829 (including editions published during the life of Joseph Smith) has included changes of wording, spelling, or punctuation, critics declare Joseph Smith's statement to have been demonstrably false, thus proving that he was a false prophet.

Joseph Smith referred to the Book of Mormon as the "most correct book" because of the principles it teaches

When Joseph Smith referred to the Book of Mormon as the "most correct book" on earth, he was referring to the principles that it teaches, not the accuracy of its textual structure. Critics of the Book of Mormon have mistakenly interpreted "correct" to be synonymous with "perfect," and therefore expect the Book of Mormon to be without any errors in grammar, spelling, punctuation, clarity of phrasing, and other such ways.

But when Joseph Smith said the Book of Mormon was the "most correct of any book," he was referring to more than just wording, a fact made clear by the remainder of his statement: He said "a man would get nearer to God by abiding by its precepts, than by any other book." When read in context, the Prophet's statement refers to the correctness of the principles it teaches. The Book of Mormon is the "most correct of any book" in that it contains the fulness of the gospel and presents it in a manner that is "plain and precious" (1 Nephi 13:35,40).

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Does the Book of Mormon contain mistakes?

Book of Mormon Central, KnoWhy #3: Are There Mistakes in the Book of Mormon? (Video)

Mormon said "And now if there be fault, it be the mistake of men"

It should first be noted that the Book of Mormon itself does not claim to be free of errors. As Mormon himself stated in the introduction to the Book of Mormon:

And now if there be fault, it be the mistake of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment seat of Christ. (1830 Book of Mormon title page)

Moroni said "because of the imperfections which are in it"

Mormon's son Moroni also acknowledges that the record that has been created is imperfect:

And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. Behold, I am Moroni; and were it possible, I would make all things known unto you. Mormon 8꞉12

The Bible nowhere makes the claim that it is inerrant

As Blake Ostler observed of the "Chicago Statement on Biblical Inerrancy":[2]

The doctrine of inerrancy is internally incoherent. In my opinion, numerous insuperable problems dictate the rejection of inerrancy in general and inerrancy as promulgated in the Chicago Statement in particular. First, the Chicago Statement is self-referentially incoherent. One cannot consistently assert that the Bible is the basis of his or her beliefs and then assert that one must nevertheless accept biblical inerrancy as asserted in the Chicago Statement...This statement contains a number of assertions, propositions if you will, that are not biblical. Inerrancy, at least as recently asserted by evangelicals, is not spelled out in the Bible. Nowhere do the words inerrant or infallible appear in the Bible. Such theoretical views are quite alien to the biblical writers. Further, inerrancy is not included in any of the major creeds. Such a notion is of rather recent vintage and rather peculiar to American evangelicalism. Throughout the history of Christian thought, the Bible has been a source rather than an object of beliefs. The assertion that the Bible is inerrant goes well beyond the scriptural statements that all scripture is inspired or "God-breathed." Thus inerrancy, as a faith commitment, is inconsistent with the assertion that one's beliefs are based on what the Bible says. The doctrine of inerrancy is an extrabiblical doctrine about the Bible based on nonscriptural considerations. It should be accepted only if it is reasonable and if it squares with what we know from scripture itself, and not as an article of faith... However, it is not and it does not.

The Chicago Statement can function only as a statement of belief and not as a reasonable observation of what we find in the Bible. The Chicago Statement itself acknowledges that we do not find inerrant statements in the Bible, for it is only "when all facts are known" that we will see that inerrancy is true. It is very convenient to propose a theory that cannot be assessed unless and until we are in fact omniscient. That is why the Chicago Statement is a useless proposition. It cannot be a statement of faith derived from the Bible because it is not in the Bible. It cannot be a statement about what the evidence shows because the evidence cannot be assessed until we are omniscient.[3]

No book of scripture is "perfect"

Latter-day Saints do not subscribe to the conservative Protestant belief in scriptural inerrancy. We do not believe that any book of scripture is perfect or infallible. Brigham Young explained:

When God speaks to the people, he does it in a manner to suit their circumstances and capacities.... Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings.[4]

So while the Book of Mormon has come down to us with fewer doctrinal errors and corruptions than the Bible, even it could be improved if we were ready to receive further light and knowledge.

Infelicities of language are also to be expected when produced by revelators with little education, said George A. Smith:

The Book of Mormon was denounced as ungrammatical. An argument was raised that if it had been translated by the gift and power of God it would have been strictly grammatical.... When the Lord reveals anything to men, he reveals it in a language that corresponds with their own. If you were to converse with an angel, and you used strictly grammatical language he would do the same. But if you used two negatives in a sentence the heavenly messenger would use language to correspond with your understanding.[5]

Do Latter-day Saints consider the Bible to be untrustworthy?

Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today

It is claimed that Latter-day Saint leaders diminish the Bible as untrustworthy.

Do the Latter-day Saints detract from the Bible? Do they criticize it? No more so than the majority of Biblical scholars.

Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today. Only those who completely reject modern biblical textual criticism would find LDS leaders' views radical or evil. In fact, LDS beliefs on the matter accord well with many other Christian denominations. Those who vilify LDS belief on this point tend to be at the extreme end of the debate about scriptural inerrancy, and would also reject a modern creedal, orthodox scholar's views.

The Latter-day Saints believe that the Bible is true. It is inspired and inspiring, having been inspired by God and written by prophets, apostles, and disciples of Jesus Christ.

In 1979, the Church produced its own King James Bible, complete with a set of footnotes and cross references, as well as translational notes and study helps

Prior to this publication, the Church purchased most of its King James Bibles from Cambridge University Press. Does this sound like an organization that is using the Bible merely as a public relations gimmick? If so, millions of members were never told. The Church and its members have a deep love and appreciation for the Word of God as found in the Bible.

The bold assertion that the LDS do not value the Bible is amusing. There is no presentation of statistics, only anecdotal claims that first, LDS members do not read the Bible and are not familiar with it, and second, that they constantly hear from their leaders that the Bible is less than trustworthy.

In a survey published in July 2001, Barna Research Group, Ltd. (BRG) made the following observations:

The study also revealed that barely half of all Protestant adults (54%) read the Bible during a typical week. Barna pointed out that Mormons are more likely to read the Bible during a week than are Protestants-even though most Mormons do not believe that the Bible is the authoritative Word of God.[6]

BRG is not affiliated with the LDS Church, nor was the LDS Church involved in the survey. Members of the LDS Church likewise would not categorize their faith in this fashion—they do, in fact, regard the Bible as authoritative and the Word of God. Yet the survey indicated that they certainly do read the Bible consistently. Also, over the course of two years out of every four years, every member of the Church is asked to read and study the entire text of the Bible as part of the Church's Sunday School curriculum. Asked by whom? By the leaders of the LDS Church.

Early LDS study of biblical languages

One of the often-neglected events in LDS history happened in 1836. Joseph Smith arranged for a Hebrew scholar to come and teach Hebrew to the members of the LDS Church in Kirtland Ohio. The members of the Church had already been studying the Hebrew language, having purchased some grammars, a Hebrew Bible, and a lexicon, and had previously attempted to hire a teacher. The Hebrew scholar who came was Joshua Seixas. He spent several weeks instructing many of the members of the Church in Hebrew.[7] Why the interest in the Hebrew we might ask? Clearly it was to be able to (in the words of Pope Pius XII) 'explain the original text which, having been written by the inspired author himself, has more authority and greater weight than any even the very best translation, whether ancient or modern.'

What this shows is that not only were the early LDS aware of the challenges associated with the Bible, but that they were just as interested in going back to the original language and to the original texts (if possible) as was the rest of Christendom who were aware of these discrepancies. Despite the critics' unfounded assertions to the contrary, there has never been a leader of the LDS Church who has ever suggested that the Bible was not suitable for study and for learning the Gospel due to any shortcomings it may have.

The Book of Mormon on the Bible

Critics often discuss two of Nephi's statements regarding the Bible as found in the Book of Mormon. Nephi's perspective is that of modern Latter-day Saints: The Bible contains truth from God. However, it is still the work of men, and is only as reliable as the men who wrote, translated and copied it.

It is interesting that the Book of Mormon itself has begun to be seen as a witness to the textual criticism of the Bible. Source critical theory of the Old Testament splits the story of David and Goliath into two separate accounts that were later merged into the common story that we have today.[8] Scholars believe these two traditions represent an earlier source and a later source. One of the primary evidences for this argument is the fact that some of the added material is missing from the Septuagint (LXX). In a paper presented at the 2001 FAIR Conference, Benjamin McGuire presented evidence that Nephi, in borrowing from the story of David and Goliath, relied on a text that did not have the added or late material.[9] This would be in harmony with current scholarship of the Old Testament, which indicates that this material was added at the time of the captivity in Babylon, and certainly after Nephi had left Jerusalem with his Brass Plates.

Source(s) of the criticism
Critical sources
  • Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 98. ( Index of claims )

Notes (click to expand)
Back to Top
  1. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:461. Volume 4 link
  2. ↑ On the Chicago Statement, see Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. and exp. (Chicago: Moody Press, 1986), 181–185.
  3. ↑ Blake T. Ostler, "Bridging the Gulf (Review of How Wide the Divide? A Mormon and an Evangelical in Conversation)," FARMS Review of Books 11/2 (1999): 103–177. off-site (italics in original)
  4. ↑ Brigham Young, Journal of Discourses 9:311. [13 July 1862]
  5. ↑ George A. Smith, Journal of Discourses 12:335. [15 November 1863]
  6. ↑ The full survey, entitled "Protestants, Catholics and Mormons Reflect Diverse Levels of Religious Activity," can be found at the Barna Web site at www.barna.org.
  7. ↑ Perhaps as many as 120 members of the LDS Church studied under Seixas while he was in Kirtland.
  8. ↑ See, for example, Emmanuel Tov, "The Composition of 1 Samuel 16-18 in the Light of the Septuagint Version," in Jeffrey H. Tigay, Empirical Models for Biblical Criticism (Philadelphia: University of Pennsylvania Press, 1985), 97-130.
  9. ↑ Benjamin McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi" (text), or video.


Source(s) of the criticism
Critical sources
Notes (click to expand)
Back to Top
Articles about the Book of Mormon
Authorship
Translation process
Gold plates
Witnesses
The Bible and the Book of Mormon
Language and the Book of Mormon
Geography
DNA
Anachronisms
Doctrine and teachings
Lamanites
Other

Why did Joseph Smith say that the Book of Mormon was the "most correct book"?

Joseph Smith: "I told the brethren that the Book of Mormon was the most correct of any book on earth"

In the History of the Church, the following entry is recorded as having been made by Joseph Smith on November 28, 1841.[1]

Sunday, 28.--I spent the day in the council with the Twelve Apostles at the house of President Young, conversing with them upon a variety of subjects. Brother Joseph Fielding was present, having been absent four years on a mission to England. I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.

Critics of the Church assert that the phrase "the Book of Mormon was the most correct of any book on earth" means that the Prophet Joseph Smith was declaring the Book of Mormon to be without error of any kind. Since each edition of the printed Book of Mormon since 1829 (including editions published during the life of Joseph Smith) has included changes of wording, spelling, or punctuation, critics declare Joseph Smith's statement to have been demonstrably false, thus proving that he was a false prophet.

Joseph Smith referred to the Book of Mormon as the "most correct book" because of the principles it teaches

When Joseph Smith referred to the Book of Mormon as the "most correct book" on earth, he was referring to the principles that it teaches, not the accuracy of its textual structure. Critics of the Book of Mormon have mistakenly interpreted "correct" to be synonymous with "perfect," and therefore expect the Book of Mormon to be without any errors in grammar, spelling, punctuation, clarity of phrasing, and other such ways.

But when Joseph Smith said the Book of Mormon was the "most correct of any book," he was referring to more than just wording, a fact made clear by the remainder of his statement: He said "a man would get nearer to God by abiding by its precepts, than by any other book." When read in context, the Prophet's statement refers to the correctness of the principles it teaches. The Book of Mormon is the "most correct of any book" in that it contains the fulness of the gospel and presents it in a manner that is "plain and precious" (1 Nephi 13:35,40).

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Does the Book of Mormon contain mistakes?

Book of Mormon Central, KnoWhy #3: Are There Mistakes in the Book of Mormon? (Video)

Mormon said "And now if there be fault, it be the mistake of men"

It should first be noted that the Book of Mormon itself does not claim to be free of errors. As Mormon himself stated in the introduction to the Book of Mormon:

And now if there be fault, it be the mistake of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment seat of Christ. (1830 Book of Mormon title page)

Moroni said "because of the imperfections which are in it"

Mormon's son Moroni also acknowledges that the record that has been created is imperfect:

And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. Behold, I am Moroni; and were it possible, I would make all things known unto you. Mormon 8꞉12

The Bible nowhere makes the claim that it is inerrant

As Blake Ostler observed of the "Chicago Statement on Biblical Inerrancy":[2]

The doctrine of inerrancy is internally incoherent. In my opinion, numerous insuperable problems dictate the rejection of inerrancy in general and inerrancy as promulgated in the Chicago Statement in particular. First, the Chicago Statement is self-referentially incoherent. One cannot consistently assert that the Bible is the basis of his or her beliefs and then assert that one must nevertheless accept biblical inerrancy as asserted in the Chicago Statement...This statement contains a number of assertions, propositions if you will, that are not biblical. Inerrancy, at least as recently asserted by evangelicals, is not spelled out in the Bible. Nowhere do the words inerrant or infallible appear in the Bible. Such theoretical views are quite alien to the biblical writers. Further, inerrancy is not included in any of the major creeds. Such a notion is of rather recent vintage and rather peculiar to American evangelicalism. Throughout the history of Christian thought, the Bible has been a source rather than an object of beliefs. The assertion that the Bible is inerrant goes well beyond the scriptural statements that all scripture is inspired or "God-breathed." Thus inerrancy, as a faith commitment, is inconsistent with the assertion that one's beliefs are based on what the Bible says. The doctrine of inerrancy is an extrabiblical doctrine about the Bible based on nonscriptural considerations. It should be accepted only if it is reasonable and if it squares with what we know from scripture itself, and not as an article of faith... However, it is not and it does not.

The Chicago Statement can function only as a statement of belief and not as a reasonable observation of what we find in the Bible. The Chicago Statement itself acknowledges that we do not find inerrant statements in the Bible, for it is only "when all facts are known" that we will see that inerrancy is true. It is very convenient to propose a theory that cannot be assessed unless and until we are in fact omniscient. That is why the Chicago Statement is a useless proposition. It cannot be a statement of faith derived from the Bible because it is not in the Bible. It cannot be a statement about what the evidence shows because the evidence cannot be assessed until we are omniscient.[3]

No book of scripture is "perfect"

Latter-day Saints do not subscribe to the conservative Protestant belief in scriptural inerrancy. We do not believe that any book of scripture is perfect or infallible. Brigham Young explained:

When God speaks to the people, he does it in a manner to suit their circumstances and capacities.... Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings.[4]

So while the Book of Mormon has come down to us with fewer doctrinal errors and corruptions than the Bible, even it could be improved if we were ready to receive further light and knowledge.

Infelicities of language are also to be expected when produced by revelators with little education, said George A. Smith:

The Book of Mormon was denounced as ungrammatical. An argument was raised that if it had been translated by the gift and power of God it would have been strictly grammatical.... When the Lord reveals anything to men, he reveals it in a language that corresponds with their own. If you were to converse with an angel, and you used strictly grammatical language he would do the same. But if you used two negatives in a sentence the heavenly messenger would use language to correspond with your understanding.[5]

Do Latter-day Saints consider the Bible to be untrustworthy?

Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today

It is claimed that Latter-day Saint leaders diminish the Bible as untrustworthy.

Do the Latter-day Saints detract from the Bible? Do they criticize it? No more so than the majority of Biblical scholars.

Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today. Only those who completely reject modern biblical textual criticism would find LDS leaders' views radical or evil. In fact, LDS beliefs on the matter accord well with many other Christian denominations. Those who vilify LDS belief on this point tend to be at the extreme end of the debate about scriptural inerrancy, and would also reject a modern creedal, orthodox scholar's views.

The Latter-day Saints believe that the Bible is true. It is inspired and inspiring, having been inspired by God and written by prophets, apostles, and disciples of Jesus Christ.

In 1979, the Church produced its own King James Bible, complete with a set of footnotes and cross references, as well as translational notes and study helps

Prior to this publication, the Church purchased most of its King James Bibles from Cambridge University Press. Does this sound like an organization that is using the Bible merely as a public relations gimmick? If so, millions of members were never told. The Church and its members have a deep love and appreciation for the Word of God as found in the Bible.

The bold assertion that the LDS do not value the Bible is amusing. There is no presentation of statistics, only anecdotal claims that first, LDS members do not read the Bible and are not familiar with it, and second, that they constantly hear from their leaders that the Bible is less than trustworthy.

In a survey published in July 2001, Barna Research Group, Ltd. (BRG) made the following observations:

The study also revealed that barely half of all Protestant adults (54%) read the Bible during a typical week. Barna pointed out that Mormons are more likely to read the Bible during a week than are Protestants-even though most Mormons do not believe that the Bible is the authoritative Word of God.[6]

BRG is not affiliated with the LDS Church, nor was the LDS Church involved in the survey. Members of the LDS Church likewise would not categorize their faith in this fashion—they do, in fact, regard the Bible as authoritative and the Word of God. Yet the survey indicated that they certainly do read the Bible consistently. Also, over the course of two years out of every four years, every member of the Church is asked to read and study the entire text of the Bible as part of the Church's Sunday School curriculum. Asked by whom? By the leaders of the LDS Church.

Early LDS study of biblical languages

One of the often-neglected events in LDS history happened in 1836. Joseph Smith arranged for a Hebrew scholar to come and teach Hebrew to the members of the LDS Church in Kirtland Ohio. The members of the Church had already been studying the Hebrew language, having purchased some grammars, a Hebrew Bible, and a lexicon, and had previously attempted to hire a teacher. The Hebrew scholar who came was Joshua Seixas. He spent several weeks instructing many of the members of the Church in Hebrew.[7] Why the interest in the Hebrew we might ask? Clearly it was to be able to (in the words of Pope Pius XII) 'explain the original text which, having been written by the inspired author himself, has more authority and greater weight than any even the very best translation, whether ancient or modern.'

What this shows is that not only were the early LDS aware of the challenges associated with the Bible, but that they were just as interested in going back to the original language and to the original texts (if possible) as was the rest of Christendom who were aware of these discrepancies. Despite the critics' unfounded assertions to the contrary, there has never been a leader of the LDS Church who has ever suggested that the Bible was not suitable for study and for learning the Gospel due to any shortcomings it may have.

The Book of Mormon on the Bible

Critics often discuss two of Nephi's statements regarding the Bible as found in the Book of Mormon. Nephi's perspective is that of modern Latter-day Saints: The Bible contains truth from God. However, it is still the work of men, and is only as reliable as the men who wrote, translated and copied it.

It is interesting that the Book of Mormon itself has begun to be seen as a witness to the textual criticism of the Bible. Source critical theory of the Old Testament splits the story of David and Goliath into two separate accounts that were later merged into the common story that we have today.[8] Scholars believe these two traditions represent an earlier source and a later source. One of the primary evidences for this argument is the fact that some of the added material is missing from the Septuagint (LXX). In a paper presented at the 2001 FAIR Conference, Benjamin McGuire presented evidence that Nephi, in borrowing from the story of David and Goliath, relied on a text that did not have the added or late material.[9] This would be in harmony with current scholarship of the Old Testament, which indicates that this material was added at the time of the captivity in Babylon, and certainly after Nephi had left Jerusalem with his Brass Plates.

Source(s) of the criticism
Critical sources
  • Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 98. ( Index of claims )

Notes (click to expand)
Back to Top
  1. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:461. Volume 4 link
  2. ↑ On the Chicago Statement, see Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. and exp. (Chicago: Moody Press, 1986), 181–185.
  3. ↑ Blake T. Ostler, "Bridging the Gulf (Review of How Wide the Divide? A Mormon and an Evangelical in Conversation)," FARMS Review of Books 11/2 (1999): 103–177. off-site (italics in original)
  4. ↑ Brigham Young, Journal of Discourses 9:311. [13 July 1862]
  5. ↑ George A. Smith, Journal of Discourses 12:335. [15 November 1863]
  6. ↑ The full survey, entitled "Protestants, Catholics and Mormons Reflect Diverse Levels of Religious Activity," can be found at the Barna Web site at www.barna.org.
  7. ↑ Perhaps as many as 120 members of the LDS Church studied under Seixas while he was in Kirtland.
  8. ↑ See, for example, Emmanuel Tov, "The Composition of 1 Samuel 16-18 in the Light of the Septuagint Version," in Jeffrey H. Tigay, Empirical Models for Biblical Criticism (Philadelphia: University of Pennsylvania Press, 1985), 97-130.
  9. ↑ Benjamin McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi" (text), or video.


Source(s) of the criticism
Critical sources
Notes (click to expand)
Back to Top
Articles about the Holy Bible
Latter-day Saints and the Bible
Reliability of the Bible
Creation
Genesis
Understanding the Bible
Cultural issues
The Bible and the Book of Mormon

Does the Bible itself claim to be inerrant?

The Bible nowhere makes the claim that it is inerrant

As Blake Ostler observed of the "Chicago Statement on Biblical Inerrancy":[1]

The doctrine of inerrancy is internally incoherent. In my opinion, numerous insuperable problems dictate the rejection of inerrancy in general and inerrancy as promulgated in the Chicago Statement in particular. First, the Chicago Statement is self-referentially incoherent. One cannot consistently assert that the Bible is the basis of his or her beliefs and then assert that one must nevertheless accept biblical inerrancy as asserted in the Chicago Statement...This statement contains a number of assertions, propositions if you will, that are not biblical. Inerrancy, at least as recently asserted by evangelicals, is not spelled out in the Bible. Nowhere do the words inerrant or infallible appear in the Bible. Such theoretical views are quite alien to the biblical writers. Further, inerrancy is not included in any of the major creeds. Such a notion is of rather recent vintage and rather peculiar to American evangelicalism. Throughout the history of Christian thought, the Bible has been a source rather than an object of beliefs. The assertion that the Bible is inerrant goes well beyond the scriptural statements that all scripture is inspired or "God-breathed." Thus inerrancy, as a faith commitment, is inconsistent with the assertion that one's beliefs are based on what the Bible says. The doctrine of inerrancy is an extrabiblical doctrine about the Bible based on nonscriptural considerations. It should be accepted only if it is reasonable and if it squares with what we know from scripture itself, and not as an article of faith... However, it is not and it does not.

The Chicago Statement can function only as a statement of belief and not as a reasonable observation of what we find in the Bible. The Chicago Statement itself acknowledges that we do not find inerrant statements in the Bible, for it is only "when all facts are known" that we will see that inerrancy is true. It is very convenient to propose a theory that cannot be assessed unless and until we are in fact omniscient. That is why the Chicago Statement is a useless proposition. It cannot be a statement of faith derived from the Bible because it is not in the Bible. It cannot be a statement about what the evidence shows because the evidence cannot be assessed until we are omniscient.[2]

Is any book of scripture perfect?

No book of scripture is "perfect"

Latter-day Saints do not subscribe to the conservative Protestant belief in scriptural inerrancy. We do not believe that any book of scripture is perfect or infallible. Brigham Young explained:

When God speaks to the people, he does it in a manner to suit their circumstances and capacities.... Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings.[3]

So while the Book of Mormon has come down to us with fewer doctrinal errors and corruptions than the Bible, even it could be improved if we were ready to receive further light and knowledge.

Infelicities of language are also to be expected when produced by revelators with little education, said George A. Smith:

The Book of Mormon was denounced as ungrammatical. An argument was raised that if it had been translated by the gift and power of God it would have been strictly grammatical.... When the Lord reveals anything to men, he reveals it in a language that corresponds with their own. If you were to converse with an angel, and you used strictly grammatical language he would do the same. But if you used two negatives in a sentence the heavenly messenger would use language to correspond with your understanding.[4]

Do Latter-day Saints consider the Bible to be untrustworthy?

Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today

It is claimed that Latter-day Saint leaders diminish the Bible as untrustworthy.

Do the Latter-day Saints detract from the Bible? Do they criticize it? No more so than the majority of Biblical scholars.

Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today. Only those who completely reject modern biblical textual criticism would find LDS leaders' views radical or evil. In fact, LDS beliefs on the matter accord well with many other Christian denominations. Those who vilify LDS belief on this point tend to be at the extreme end of the debate about scriptural inerrancy, and would also reject a modern creedal, orthodox scholar's views.

The Latter-day Saints believe that the Bible is true. It is inspired and inspiring, having been inspired by God and written by prophets, apostles, and disciples of Jesus Christ.

In 1979, the Church produced its own King James Bible, complete with a set of footnotes and cross references, as well as translational notes and study helps

Prior to this publication, the Church purchased most of its King James Bibles from Cambridge University Press. Does this sound like an organization that is using the Bible merely as a public relations gimmick? If so, millions of members were never told. The Church and its members have a deep love and appreciation for the Word of God as found in the Bible.

The bold assertion that the LDS do not value the Bible is amusing. There is no presentation of statistics, only anecdotal claims that first, LDS members do not read the Bible and are not familiar with it, and second, that they constantly hear from their leaders that the Bible is less than trustworthy.

In a survey published in July 2001, Barna Research Group, Ltd. (BRG) made the following observations:

The study also revealed that barely half of all Protestant adults (54%) read the Bible during a typical week. Barna pointed out that Mormons are more likely to read the Bible during a week than are Protestants-even though most Mormons do not believe that the Bible is the authoritative Word of God.[5]

BRG is not affiliated with the LDS Church, nor was the LDS Church involved in the survey. Members of the LDS Church likewise would not categorize their faith in this fashion—they do, in fact, regard the Bible as authoritative and the Word of God. Yet the survey indicated that they certainly do read the Bible consistently. Also, over the course of two years out of every four years, every member of the Church is asked to read and study the entire text of the Bible as part of the Church's Sunday School curriculum. Asked by whom? By the leaders of the LDS Church.

Early LDS study of biblical languages

One of the often-neglected events in LDS history happened in 1836. Joseph Smith arranged for a Hebrew scholar to come and teach Hebrew to the members of the LDS Church in Kirtland Ohio. The members of the Church had already been studying the Hebrew language, having purchased some grammars, a Hebrew Bible, and a lexicon, and had previously attempted to hire a teacher. The Hebrew scholar who came was Joshua Seixas. He spent several weeks instructing many of the members of the Church in Hebrew.[6] Why the interest in the Hebrew we might ask? Clearly it was to be able to (in the words of Pope Pius XII) 'explain the original text which, having been written by the inspired author himself, has more authority and greater weight than any even the very best translation, whether ancient or modern.'

What this shows is that not only were the early LDS aware of the challenges associated with the Bible, but that they were just as interested in going back to the original language and to the original texts (if possible) as was the rest of Christendom who were aware of these discrepancies. Despite the critics' unfounded assertions to the contrary, there has never been a leader of the LDS Church who has ever suggested that the Bible was not suitable for study and for learning the Gospel due to any shortcomings it may have.

The Book of Mormon on the Bible

Critics often discuss two of Nephi's statements regarding the Bible as found in the Book of Mormon. Nephi's perspective is that of modern Latter-day Saints: The Bible contains truth from God. However, it is still the work of men, and is only as reliable as the men who wrote, translated and copied it.

It is interesting that the Book of Mormon itself has begun to be seen as a witness to the textual criticism of the Bible. Source critical theory of the Old Testament splits the story of David and Goliath into two separate accounts that were later merged into the common story that we have today.[7] Scholars believe these two traditions represent an earlier source and a later source. One of the primary evidences for this argument is the fact that some of the added material is missing from the Septuagint (LXX). In a paper presented at the 2001 FAIR Conference, Benjamin McGuire presented evidence that Nephi, in borrowing from the story of David and Goliath, relied on a text that did not have the added or late material.[8] This would be in harmony with current scholarship of the Old Testament, which indicates that this material was added at the time of the captivity in Babylon, and certainly after Nephi had left Jerusalem with his Brass Plates.

Source(s) of the criticism
Critical sources
  • Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 98. ( Index of claims )

Notes (click to expand)
Back to Top
  1. ↑ On the Chicago Statement, see Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. and exp. (Chicago: Moody Press, 1986), 181–185.
  2. ↑ Blake T. Ostler, "Bridging the Gulf (Review of How Wide the Divide? A Mormon and an Evangelical in Conversation)," FARMS Review of Books 11/2 (1999): 103–177. off-site (italics in original)
  3. ↑ Brigham Young, Journal of Discourses 9:311. [13 July 1862]
  4. ↑ George A. Smith, Journal of Discourses 12:335. [15 November 1863]
  5. ↑ The full survey, entitled "Protestants, Catholics and Mormons Reflect Diverse Levels of Religious Activity," can be found at the Barna Web site at www.barna.org.
  6. ↑ Perhaps as many as 120 members of the LDS Church studied under Seixas while he was in Kirtland.
  7. ↑ See, for example, Emmanuel Tov, "The Composition of 1 Samuel 16-18 in the Light of the Septuagint Version," in Jeffrey H. Tigay, Empirical Models for Biblical Criticism (Philadelphia: University of Pennsylvania Press, 1985), 97-130.
  8. ↑ Benjamin McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi" (text), or video.


182

Claim
  • Joseph Smith said "I have more to boast of than ever any man had. I am the only man that has ever been able to keep a whole church together since the days of Adam…"

Author's source(s)
  • History of the Church, 6:408-409
Response

183

Claim
  • According to D. Michael Quinn, Joseph Smith Sr. was a "mystic" and a treasure digger.

Author's source(s)
  •  [ATTENTION!]
Response

183

Claim
  • Joseph Smith Jr. was "interested in treasure seeking even after he became president of the LDS Church.

Author's source(s)
Response

183

Claim
  • D. Michael Quinn was excommunicated "after refusing to keep silent about his unflattering research."

Author's source(s)
  •  [ATTENTION!]
Response

184

Claim
  • Brigham Young wanted to suppress Lucy Mack Smith's history because it had "many mistakes."

Author's source(s)
  • Millennial Star, 17:297-298, personal letter dated January 31, 1885.
Response

184

Claim
  •  Author's quote: It is interesting to observe that Smith could not have been too much moved by the heavenly vision, for he shortly took up once again the habit of digging for treasure along with his father and brother, who were determined to unearth treasure by means of 'peep stones,' 'divining rods,' or just plain digging.

Author's source(s)
  • No source provided
Response

184 - Joseph is claimed to have gone "on record as denying that he had ever been a money-digger.

The author(s) of The Kingdom of the Cults make(s) the following claim:

Joseph is claimed to have gone "on record as denying that he had ever been a money-digger."

Author's sources: Joseph Smith, History, 1:55

FAIR's Response

 Misrepresentation of source: Joseph never denied having been a "money digger".

Response to claims made on MormonThink page "Translation of the Book of Mormon"


Jump to details:


184

Claim
  • Joseph "took part in and personally supervised numerous treasure-digging expeditions" and "claimed supernatural powers."

Author's source(s)
  • Rev. John A. Clark, Gleanings by the Way, (Philadelphia: W.J. and J.K. Simon; New York: Robert Carter, 1842), 225 off-site
Response
  • The claim relies upon a hostile source Gleanings by the Way (1842) , written by the Rev. John A. Clark. There are no sources provided for Clark's statements, although it is likely that he relies upon the Hurlbut affidavits:

"...Jo Smith, who has since been the chief prophet of the Mormons, and was one of the most prominent ostensible actors in the first scenes of this drama, belonged to a very shiftless family near Palmyra. They lived a sort of vagrant life, and were principally known as money-diggers. Jo from a boy appeared dull and utterly destitute of genius; but his father claimed for him a sort of second sight, a power to look into the depths of the earth, and discover where its precious treasures were hid. Consequently long before the idea of a GOLDEN BIBLE entered their minds, in their excursions for money-digging, which I believe usually occurred at night, that they might conceal from others the knowledge of the place where they struck upon treasures, Jo used to be usually their guide, putting into a hat a peculiar stone he had through which he looked to decide where they should begin to dig.


184

Claim
  • A hearing 1826 ruled that Joseph was "guilty of money-digging."

Author's source(s)
  •  [ATTENTION!]
Response

186 - The angel Moroni was originally identified as Nephi

The author(s) of The Kingdom of the Cults make(s) the following claim:

The angel Moroni was originally identified as Nephi.

Author's sources:
  • 1851 edition of the Pearl of Great Price.
  • Jerald and Sandra Tanner, Mormonism—Shadow or Reality?, 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987), 136.
  • Times and Seasons, vol. 3, 753

FAIR's Response

Question: Did Joseph Smith originally identify the angel that visited him as "Nephi" instead of "Moroni"?

The text in question

The text in question reads as follows:

While I was thus in the act of calling upon God, I discovered a light appearing in the room which continued to increase untill the room was lighter than at noonday and <when> immediately a personage <appeared> at my bedside standing in the air for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond any <thing> earthly I had ever seen, nor do I believe that any earthly thing could be made to appear so exceeding[g]ly white and brilliant, His hands were naked and his arms also a little above the wrists. So also were his feet naked as were his legs a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open so that I could see into his bosom. Not only was his robe exceedingly white but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me. He called me by name and said unto me that he was a messenger sent from the presence of God to me and that his name was Nephi....(emphasis added)[1]

Orson Pratt would later observe:

The discrepency in the history … may have occurred through the ignorance or carelessness of the historian or transcriber. It is true, that the history reads as though the Prophet himself recorded [it, that he] was [doing the] writing: but … many events recorded were written by his scribes who undoubtedly trusted too much to their memories, and the items probably were not sufficiently scanned by Bro. Joseph, before they got into print.[2]

The identity of the angel that appeared to Joseph Smith in his room in 1823 was published as "Moroni" for many years prior to the erroneous identification of the angel as "Nephi"

The Church teaches that Moroni was the heavenly messenger which appeared to Joseph Smith and directed him to the gold plates. Yet, some Church sources give the identity of this messenger as Nephi. Some claim that this shows that Joseph was 'making it up as he went along.' One critic even claims that if the angel spoke about the plates being "engraven by Moroni," then he couldn't have been Moroni himself.

The identity of the angel that appeared to Joseph Smith in his room in 1823 and over the next four years was known and published as "Moroni" for many years prior to the publication of the first identification of the angel as "Nephi" in the Times and Seasons in 1842. Even an anti-Mormon publication, Mormonism Unvailed, identified the angel's name as "Moroni" in 1834—a full eight years earlier. All identifications of the angel as "Nephi" subsequent to the 1842 Times and Seasons article were using the T&S article as a source. These facts have not been hidden; they are readily acknowledged in the History of the Church:

In the original publication of the history in the Times and Seasons at Nauvoo, this name appears as "Nephi," and the Millennial Star perpetuated the error in its republication of the History. That it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. [3]

Joseph F. Smith and Orson Pratt understood the problem more than a century ago, when they wrote in 1877 to John Taylor:

"The contradictions in regard to the name of the angelic messenger who appeared to Joseph Smith occurred probably through the mistakes of clerks in making or copying documents and we think should be corrected. . . . From careful research we are fully convinced that Moroni is the correct name. This also was the decision of the former historian, George A. Smith." [4]

The timeline of events related to the "Nephi/Moroni" error

The following time-line illustrates various sources that refer to the angel, and whether the name "Moroni" or "Nephi" was given to them.

As can be readily seen, the "Nephi" sources all derive from a single manuscript and subsequent copies. On the other hand, a variety of earlier sources (including one hostile source) use the name "Moroni," and these are from a variety of sources.

Details about each source are available below the graphic. Readers aware of other source(s) are encouraged to contact FairMormon so they can be included here.

This is not an example of Joseph Smith changing his story over time, but an example of a detail being improperly recorded by someone other than the Prophet, and then reprinted uncritically. Clear contemporary evidence from Joseph and his enemies—who would have seized upon any inconsistency had they known about it—shows that "Moroni" was the name of the heavenly messenger BEFORE the 1838 and 1839 histories were recorded.


186

Claim
  •  Author's quote: This unfortunate crossing up of the divine communication system was later remedied by thoughtful Mormon scribes who have exercised great care to ferret out all the historical and factual blunders not readily explainable in the writings of Smith...

Response

187, n10

Claim
  • "Reformed Egyptian" has never been seen by any "leading Egyptologist.

Author's source(s)
  •  [ATTENTION!]
Response

188

Claim
  • The book claims that Sidney Rigdon "virtually challenged the whole state to do pitched battle with the 'Saints'" and as a result they were "subsequently persecuted and expelled."

Response
  • Partially true. Sidney did indeed make an inflammatory speech. This did not, however, initiate persecution against the Latter-day Saints. Sidney's speech was prompted by the persecution that the Saints had experienced so far, including his own tar and feather experience and the expulsion of the Saints from Independence, Missouri.

189

Claim
  •  Author's quote: [I]n Kirtland, Nauvoo, Jackson County, etc., the Mormons had a chance to win converts to Smith's religion because they were strangers and the character of the prophet was unknown in those areas.

Response
  •  Absurd claim: the members of the Church and Joseph were repeated subjects of skeptical or hostile publications and newspaper reports. The charges against Joseph were typically close at hand.

189-190

Claim
  • It is claimed that Eber D. Howe "did tremendous research during Joseph's lifetime" on Joseph's character, and that Joseph "never dared to answer Howe's charges."

Author's source(s)
Response
  •  Absurd claim: Howe has the distinction of writing the first anti-Mormon book, but this says little about his "tremendous research," since most of his material was from someone else's efforts.
  • Howe relied on hostile affidavits collected after the fact by Doctor Philastus Hurlbut, a man who had sworn to wash his hands in Joseph Smith's blood. Hurlbut was unable to publish the affidavits himself after his trial for making death threats against Joseph . He sold this material to Eber D. Howe, who published them.
  • The Hurlbut affidavits

190

Claim
  • Latter-day Saints "pretend" that Howe's work was the result of a "revengeful vendetta of one Dr. Philastus Hurlbut." The "fact" that stories published by Howe were "publicly circulated previous to Hurlbut's excommunication" is claimed to be "incontestable."

Author's source(s)
  •  [ATTENTION!]
Response
  • The role of Hurlbut in gathering the affidavits is a matter of historical record.
  • If Martin has evidence that these claims were being made before Hurlbut collected them, he should present the evidence. Assertion is not evidence.
  • Specific works/The Hurlbut affidavits

190

Claim
  • It is claimed that there are "no contemporary pro-Mormon statements from reliable and informed sources who knew the Smith family and Joseph intimately."

Response
 The author's claim is false: No positive witnesses about the Smith family?
  • It is convenient that the author inserts the "reliable and informed" qualifiers—this allows him to simply insist that any evidence in the Smiths' favor simply isn't reliable or informed.
  • Joseph's mothers and four siblings were members of the Presbyterian church. They were eventually suspended for not attending for eighteen months. If the family had been as reprobate as the Hurlbut affidavits claimed, it is unlikely their neighbors would have tolerated them in the church for as long as they did. See: Lucy Mack Smith and Presbyterianism

190

Claim
  • John C. Bennett, one of Josephs "former assistants" is claimed to have "boldly exposed the practice of polygamy in Nauvoo."

Response
  •  History unclear or in error: Bennett, a serial adulterer, was repeatedly chastened by Church leadership and finally excommunicated. He retaliated by accusing Joseph Smith of similar crimes.
  • John C. Bennett

191

Claim
  •  Author's quote: "Each succeeding president of the Mormon Church claims...an infallible prophetic succession."

Response

191-192

Claim
  • Brigham Young and the Mountain Meadows massacre.

Response

193

Claim
  •  Author's quote: [T]he god of Mormonism elevates "white" races as supreme and has demeaned African-Americans and Native Americans as "unrighteous."

Author's source(s)
  • No citation provided.
Response

193

Claim
  • The Book of Mormon describes the "Native-American" curse as a "skin of blackness."

Author's source(s)
Response

194

Claim
  • Editions of the Book of Mormon printed after 1981 changed the word "white" to "pure" in order to "delete" "racist overtones."

Author's source(s)
Response

194

Claim
  • Brigham Young made degrading comments about race in the Journal of Discourses.

Author's source(s)
Response

194

Claim
  • The Urim and Thummim were "supernatural spectacles."

Author's source(s)
  •  [ATTENTION!]
Response
  •  Prejudicial or loaded language
  • The Urim and Thummim were never described in the Bible, nor in Church history as being "supernatural."
  • Joseph_Smith/Seer_stones

194 - The first edition of the Book of Mormon listed Joseph Smith as "author and proprietor"

The author(s) of The Kingdom of the Cults make(s) the following claim:

The first edition of the Book of Mormon listed Joseph Smith as "author and proprietor."

FAIR's Response

Criticism of Mormonism/Books/The Kingdom of the Cults (Revised)/Index


195

Claim
  •  Author's quote: The conflicting methods Smith used for translating the Book of Mormon leaves little doubt that the story changed often through its progressive history.

Author's source(s)
  • David Whitmer, An Address to All Believers in Christ, 12.
  • Deseret News Church Section, September 20, 1969, 32.
  • Emma Smith, The Saint's Herald, 310.
Response
  • The author wishes to contrast the story of the translation using the Urim and Thummim with the use of a seer stone placed in a hat. In reality, both methods are believed to have been employed and the timeline documenting their use is consistent.
  • Book of Mormon/Translation/Method

197

Claim
  • Charles Anthon claimed that he never told Martin Harris that the translation of the characters from the gold plates was correct.

Author's source(s)
  • Letter from Charles Anthon to E.D. Howe, Feb. 17, 1834.
Response
  • Anthon did not like being associated with the Book of Mormon. If he did not reassure Martin, as he later claimed to Howe, why did Martin return reassured and ready to mortgage his farm to publish Joseph's translation?
  • Martin Harris and Charles Anthon

199

Claim
  • Nobody has found "the slightest trace" of a language known as "reformed Egyptian."

Author's source(s)
  • Author's opinion.
Response

200

Claim
  • The book claims that archaeological evidence refutes the Book of Mormon.

Author's source(s)
  • Author's opinion.
Response

200 - The Smithsonian Institution has refuted Book of Mormon archaeological claims

The author(s) of The Kingdom of the Cults make(s) the following claim:

The Smithsonian Institution has refuted Book of Mormon archaeological claims.

Author's sources: Smithsonian statement.

FAIR's Response

Question: Does the Smithsonian Institution send out a letter regarding the use of the Book of Mormon as a guide for archaeological research?


Jump to details:

201 - The author states that "elephants never existed on this continent"

The author(s) of The Kingdom of the Cults make(s) the following claim:

The author states that "elephants never existed on this continent."

Author's sources: Author's opinion.

FAIR's Response

Question: In what context are elephants mentioned in the Book of Mormon?

Elephants are only mentioned once in the Book of Mormon in connection with the Jaredites. They were noted as being among the most useful animals. The Jaredites are estimated to have arrived in the New World between 2600 and 2100 BC.

And they also had horses, and asses, and there were elephants and cureloms and cumoms; all of which were useful unto man, and more especially the elephants and cureloms and cumoms. (Ether 9꞉19)

There is no mention in the Book of Mormon of elephants having existed in the New World during the Nephite period.


Wikipedia: Mammoths "were members of the family Elephantidae"

Mammoths could have easily been present in North America at the time of the Jaredites (the only time that elephants are mentioned in the Book of Mormon). The Wikipedia article "Mammoth" notes:

A mammoth is any species of the extinct genus Mammuthus, proboscideans commonly equipped with long, curved tusks and, in northern species, a covering of long hair. They lived from the Pliocene epoch (from around 5 million years ago) into the Holocene at about 4,500 years ago[1][2] in Africa, Europe, Asia, and North America. They were members of the family Elephantidae which contains, along with mammoths, the two genera of modern elephants and their ancestors. [5]


Johnson: "Probably it is safe to say that American Proboscidea have been extinct for a minimum of 3000 years"

The Elephant is only mentioned in the Book of Ether. If the elephants had died off at least 3000 years ago, they would still have been well within range of the Jaredite era. Ludwell Johnson wrote in 1952:

Discoveries of associations of human and proboscidean remains [Elephantine mammals, including, elephants, mammoths, and mastodons] are by no means uncommon. As of 1950, MacCowan listed no less than twenty-seven” including, as noted by Hugo Gross, a “partly burned mastodon skeleton and numerous potsherds at Alangasi, Ecuador...There can no longer be any doubt that man and elephant coexisted in America.... Probably it is safe to say that American Proboscidea have been extinct for a minimum of 3000 years." [6]


Miller and Roper: "This was long enough to bring them (mammoths) to the time of the Jaredites"

Elephants are only mentioned in the Book of Ether. Wade E. Miller and Matthew Roper note that mammoths survived until the time of the Jaredites: [7]

Along with a number of large mammals thought to have become extinct about 10,000 years ago, it’s now known that the mammoth survived for a few thousand years longer. This was long enough to bring them to the time of the Jaredites. A date for a mammoth in northern North America was cited at 3,700 years before the present. [8] An Alaskan mammoth was dated at 5,720 years ago. [9] In the contiguous United States Mead and Meltzer provided an age of 4,885 years for a dated mammoth specimen. [10] As more mammoth (elephant) finds are made, even younger dates will no doubt arise. Generally, when animal species’ populations decrease, they survive longer in southern refugia. Small populations could well have survived in Mesoamerica well past the close of the Pleistocene. The fact that known dates of mammoths in Mesoamerica are numerous up to the end of this epoch helps support this view. It should be pointed out that the mammoth never did range as far south as South America.

Miller favors the Columbian Mammoth as the most likely candidate for the elephant that the Jaredites would have encountered as it it has the closest resemblance to the African and Indian Elephants that they would have encountered if they crossed west asia before making their voyage to the Americas. Its range extends as far north as the Northern United States and as far south as Costa Rica.


Miller and Roper: "Evidence for the survival of the elephant can be found in Native American myths and traditions"

Wade E. Miller and Matthew Roper note that "evidence for the survival of the elephant can be found in Native American myths and traditions": [11]

Gulf of Mexico: "giant beasts with long noses that could trample people and uproot trees"

Indigenous people along the northern coast of the Gulf of Mexico have traditions of giant beasts with long noses that could trample people and uproot trees.[12]

The Abenaki (New England region): "a kind of arm which grows out of his shoulder"

Abenaki tradition tells of a great “elk” that could easily walk through more than eight feet of snow, whose skin was said to be tough and had “a kind of arm which grows out of his shoulder, which he makes use of as we do ours.” [13]

The Naskapi (Quebec region): "large ears and a long nose with which he hit people"

The Naskapi people tell of a large monster that once trampled them and left deep tracks in the snow had large ears and a long nose with which he hit people. [13]

The Penobscot (Maine region): "huge animals with long teeth which drank water for half a day at a time"

The Penobscot culture hero Snow Owl is said to have gone on a long journey to a far valley in search of his missing wife. When he reached the valley he saw what appeared to be hills without vegetation moving slowly about. Upon closer inspection he found that these were the backs of huge animals with long teeth which drank water for half a day at a time and when they laid down could not get back up. Snow owl was able to trap the large beasts by making them fall on sharpened stakes where he then was able to shoot and kill them. [13]

Native American groups from Canada to the Gulf of Mexico

Similar traditions have been documented for Native American groups from Canada to the Gulf of Mexico persuading some scholars that they are based upon a core memory of actual historical encounters with elephant-like species who may have survived into the region as late as 3,000 years ago. [14]

Mexico: "long tapering arms and could tear up trees as if they were lettuce"

Pre-Columbian traditions from Mexico tell of monstrous ogre-like giants who once inhabited the region and were subsequently killed following the arrival of Aztec ancestors. These tales attribute some human characteristics to these legendary giants, while other ones seem less so. The giants were said to have long tapering arms and could tear up trees as if they were lettuce. [15]

Mexico: "a vague memory of prehensile trunks, something like the `extra arm’ of the Giant Elk in Abenaki and Iroquois myth"

These legends say, notes Adrienna Mayor, “… that the giants destroyed by the ancestors pulled down trees and ate grass, elephant-like behavior.” and she suggests that these stories may reflect “a vague memory of prehensile trunks, something like the `extra arm’ of the Giant Elk in Abenaki and Iroquois myth.” While this cannot be proven, she thinks it possible that “…localized mammoth species (and other large Pleistocene animals and birds) may have survived to later dates in the Valley of Mexico and the Southwestern United States.” … and also that “some aspects of the legendary giant-ogres may have originated in ancestral memories of Columbian mammoths and may have been later confirmed by discoveries of fossils.” [16]


201 - The book claims that the metals described in the Book of Mormon "have never been found in any of the areas of contemporary civilizations of the New World"

The author(s) of The Kingdom of the Cults make(s) the following claim:

The book claims that the metals described in the Book of Mormon "have never been found in any of the areas of contemporary civilizations of the New World."

Author's sources: Author's opinion.

FAIR's Response

Question: What was known about iron in ancient America?

Iron is documented among the pre-Columbian peoples: They used exposed iron sources or meteorite iron

Iron is documented among the pre-Columbian peoples. Even if they did not practice smelting (extracting iron from ore), they used exposed iron sources or meteorite iron. Production of iron artifacts from such sources is documented in San Jose Mogote by 1200 B.C.[17] Several tons of Olmec-era iron artifacts are known:[18] "the Olmec were a sophisticated people who possessed advanced knowledge and skill in working iron ore minerals."[19] Mesoamerica did use quite a bit of iron ore, but much of it was used without smelting, establishing a cultural/religious connotation that would have retarded experimentation with the ore for any other purpose (ascription of religious value to any physical artifact delays changes in that artifact).


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

John L. Sorenson:[20]

Iron use was documented in the statements of early Spaniards, who told of the Aztecs using iron-studded clubs. [21] 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 [22]....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. [23]


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.[24]


201 - BYU professor Thomas Stuart Ferguson called Book of Mormon geography "fictional"

Template:IndexClaimItemSource

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. [25]


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

Daniel C. Peterson and Matthew Roper: [26]

"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.


Peterson: "Thomas Stuart Ferguson's biographer...makes every effort to portray Ferguson's apparent eventual loss of faith as a failure for 'LDS archaeology'"

Daniel C. Peterson: [27]

In the beginning NWAF was financed by private donations, and it was Thomas Ferguson's responsibility to secure these funds. Devoted to his task, he traveled throughout California, Utah, and Idaho; wrote hundreds of letters; and spoke at firesides, Rotary Clubs, Kiwanis Clubs, and wherever else he could. After a tremendous amount of dedicated work, he was able to raise about twenty-two thousand dollars, which was enough for the first season of fieldwork in Mexico.

Stan Larson, Thomas Stuart Ferguson's biographer, who himself makes every effort to portray Ferguson's apparent eventual loss of faith as a failure for "LDS archaeology,"22 agrees, saying that, despite Ferguson's own personal Book of Mormon enthusiasms, the policy set out by the professional archaeologists who actually ran the Foundation was quite different: "From its inception NWAF had a firm policy of objectivity. . . . that was the official position of NWAF. . . . all field directors and working archaeologists were explicitly instructed to do their work in a professional manner and make no reference to the Book of Mormon."


Gee: "Ferguson is largely unknown to the vast majority of Latter-day Saints; his impact on Book of Mormon studies is minimal"

John Gee: [28]

Biographies like the book under review are deliberate, intentional acts; they do not occur by accident.4 Ferguson is largely unknown to the vast majority of Latter-day Saints; his impact on Book of Mormon studies is minimal.5 So, of all the lives that could be celebrated, why hold up that of a "double-acting sourpuss?"6 Is there anything admirable, virtuous, lovely, of good report, praiseworthy, or Christlike about Thomas Stuart Ferguson's apparent dishonesty or hypocrisy? Larson seems to think so: "I feel confident," Larson writes, "that Ferguson would want his intriguing story to be recounted as honestly and sympathetically as possible" (p. xiv). Why? Do we not have enough doubters? Yet Larson does not even intend to provide the reader with a full or complete biographical sketch of Ferguson's life, since he chose to include "almost nothing . . . concerning his professional career as a lawyer, his various real estate investments, his talent as a singer, his activities as a tennis player, or his family life" (p. xi). In his opening paragraph, Larson warns the reader that he is not interested in a well-rounded portrait of Ferguson. Nevertheless, he finds time to discourse on topics that do not deal with Ferguson's life and only tangentially with his research interest.


202

Claim
  • "Mormon theology" claims that Native Americans are "descendants of the Lamanites" and that they are "of the Semitic race."

Author's source(s)
  • W.C. Boyd, The Contributions of Genetics to Anthropology.
  • Bentley Glass.
Response

202

Claim
  •  Author's quote: Now, if the Lamanites, as the Book of Mormon claims, were the descendants of Nephi, who was a Jew of the Mediterranean Caucasoid type...

Author's source(s)
  • Author's opinion.
Response
  •  The author's claim is false: The Book of Mormon does not claim that the Lamanites were the descendants of Nephi." Also not considered are the Mulekites, the Jaredites, and the likely presence of people on the continent before Lehi's arrival.
  • Book of Mormon/Lamanites/Relationship to Amerindians

202-203

Claim
  • The Book of Mormon was "corrected" without "consulting the missing golden plates."

Author's source(s)
  •  [ATTENTION!]
Response
  •  Absurd claim: Both the translation and corrections were the result of a revelatory process—Joseph did not need the plates physically present to translate or to correct the text. He could not read the plates, save with God's aid. Why would God need the plates to be physically present?
  • Book of Mormon/Textual changes

203

Claim
  • The name "Benjamin" was changed to "Mosiah" in Mosiah ꞉21.

Author's source(s)
Response

203

Claim
  • The Book of Mormon plagiarizes the King James Bible.

Author's source(s)
  •  [ATTENTION!]
Response

204

Claim
  • Martin Harris is claimed to said that he saw the plates with his "spiritual eyes" rather than his "naked eyes."

Author's source(s)
  • Recollections of John H. Gilbert, 1892, Typescript, BYU, 5-6.
Response

204

Claim
  •  Author's quote: The Mormons are loath to admit that all three of these witnesses later apostatized from the Mormon faith and were described in the most unflattering terms ("counterfeiters, thieves, [and] liars") by their Mormon contemporaries.

Author's source(s)
  •  [ATTENTION!]
Response
  •  The author's claim is false. The fact that the witnesses left the Church is actually taught in Church. The fact that none of them ever denied their testimony that they saw the angel and the plates, despite the fact that they all disagreed with Joseph Smith later in their lives when they could have "exposed the fraud" so to speak, makes their testimony even more powerful. New documents, such as the recently discovered William McLellin notebook, continue to provide proof that the witnesses never denied their testimony of the Book of Mormon.

204

Claim
  • The book claims that Joseph Smith "wrote prophecies and articles against the character of the witnesses," and that this makes their testimony "suspect."

Author's source(s)
  • DC 3꞉12
  • Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 3:228. Volume 3 link
  • Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 3:232. Volume 3 link
Response

204

Claim
  • Oliver Cowdery is claimed to have denied his testimony in the Times and Seasons.

Author's source(s)
  • Times and Seasons, 2:482.
Response
  • The source is a poem by Eliza Snow, the first part of which reads:

Amazed with wonder! I look round Or prove that Christ was not the Lord
To see most people of our day, Because Peter cursed and swore?
Reject the glorious gospel sound, Or Book of Mormon not his word
Because the simple turn away. Because denied, by Oliver?
Or does it prove there is no time, Or prove, that Joseph Smith is false
Because some watches will not go? Because apostates say tis so?


204

Claim
  • Martin Harris is claimed to have "denied the teaching of Brigham Young" after he was rebaptized.

Author's source(s)
  • No source provided.
Response
  • Without a source, it is difficult to assess this claim.

204

Claim
  • David Whitmer is claimed to have said that "it was a vision and not an actual visitation by an angelic person."

Author's source(s)
Response
  •  The author's claim is false: Whitmer's actual words are:
In June, 1829, the Lord called Oliver Cowdery, Martin Harris, and myself as the three witnesses, to behold the vision of the Angel, as recorded in the fore part of the Book of Mormon, and to bear testimony to the world that the Book of Mormon, and to bear testimony to the world that the Book of Mormon is true. I was not called to bear testimony to the mission of Brother Joseph Smith any farther than his work of translating the Book of Mormon, as you can see by reading the testimony of us three witnesses.

204-205

Claim
  • The Book of Mormon contains passages from the King James Bible.

Response

205

Claim
  • Some of Christ's words in 3 Nephi are a paraphrase of a sermon made by Peter, before Peter had made it. According to the author, 3 Nephi "makes Christ out to be a liar" because Christ "attributes Peter's words to Moses as a direct quotation," while Peter was actually paraphrasing Moses.

Author's source(s)
  •  [ATTENTION!] - source?  (Key source)
Response
 FAIR WIKI EDITORS: Check sources

205

Claim
  • The Book of Mormon is said to "follow an error" in the King James Bible in Isaiah 4:5 / (2 Nephi 14꞉5). The phrase "For upon all the glory shall be a defense" should actually be "For over all the gloary  [check spelling] there will be a canopy."

Author's source(s)
  •  [ATTENTION!]
Response

205

Claim
  • The Jaredites are claimed to have "enjoyed glass windows" in their barges.

Author's source(s)
  •  [ATTENTION!]
Response
  •  The author's claim is false
  •  Misrepresentation of source: The Book of Ether specifically says that if the Jaredites were to put windows in their barges, this would result in the barges being "dashed to pieces." There are no windows in the barges, and no mention of glass at all (see Ether 2꞉23).
  • "Anachronisms"—windows? glass?

205

Claim
  • The Book of Mormon mentions "steel" and a "compass."

Author's source(s)
  •  [ATTENTION!]
Response

205

Claim
  • Laban uses a steel sword and Nephi had a steel bow.

Author's source(s)
Response
  • "Anachronisms"—steel
  •  Internal contradiction: 205-206: The author admits that biblical usage has "steel" = "bronze," and then criticizes the Book of Mormon for potentially following the same convention.

205-206

Claim
  • The Jaredites had steel swords, but "steel" in the Bible is actually bronze or iron.

Author's source(s)
Response
  • "Anachronisms"—steel
  •  Double standard: The author admits that biblical usage has "steel" = "bronze," and then criticizes the Book of Mormon for potentially following the same convention.

206

Claim
  • Interpreting "steel" as "bronze" undermines the claim that the Book of Mormon was translated correctly.

Author's source(s)
  • William Hamblin, "Handheld Weapons in the Book of Mormon" 1985, FARMS.
Response
  •  Author(s) impose(s) own fundamentalism on the Saints
  •  Double standard: the KJV Bible uses "steel" for "bronze"—does this mean it is utterly unreliable?
  • "Anachronisms"—steel
  •  Internal contradiction: 205-206: The author admits that biblical usage has "steel" = "bronze," and then criticizes the Book of Mormon for potentially following the same convention.

206

Claim
  • The compass was not yet invented. "Mormons" are claimed to defend this by using Acts 28:13, which is correctly rendered as "circle" instead of "compass".

Author's source(s)
Response
  • The author ignores numerous other examples.
  • The question is not whether the word could be otherwise translated—the question is whether in KJV-style English the term "compass" could be used as the Book of Mormon does. And, the answer is clearly, "Yes."
  •  Author(s) impose(s) own fundamentalism on the Saints: the author seems to want to insist on some type of perfect, ideal "translation," which neither Joseph nor the Saints believe in.
  • "Anachronisms"—compass

206

Claim
  • The Bible says that the Messiah was to be born in Bethlehem, but the Book of Mormon says that he would be born "at Jerusalem."

Author's source(s)
Response

206

Claim
  • The Bible is claimed to contradict the Book of Mormon teaching that children cannot sin under eight years of age.
  • The Bible is claimed to place sin at the point of conception.
  •  Author's quote: Anyone who thinks that children under age eight cannot sin has not visited the classrooms of today's schools.

Author's source(s)
Response

207

Claim
  • The Book of Mormon and D&C are claimed to contradict one another. According to the author, the Book of Mormon states that ""remission of sins is the accomplishment of baptism,"" while the D&C states ""the direct opposite,"" by claiming that remission of sins occurs before baptism.
  • The author claims that "Mormon theologians conspicuously omit any serious discussion of the contradiction."

Author's source(s)
Response
  • Remission of sins before or after baptism?
  • "Mormon theologians" understand that there is no contradiction; the critics are reading these texts through their own theology, not through an LDS view of the matter.
  • The work repeats itself: p. 227.

207

Claim
  • The author claims that the Book of Mormon condemns polygamy, and that this contradicts the D&C.

Author's source(s)
Response

207

Claim
  • The Book of Moses and Book of Abraham are claimed to be in conflict with one another. The Book of Moses talks of one God creating the earth, while the Book of Abraham talks of more than one god creating the earth.

Author's source(s)
Response

207

Claim
  • Joseph Smith's "Civil War Prophecy" is claimed to have been "drawn chiefly from material already published at the time."

Author's source(s)
  • Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:301. Volume 1 link
  • Boston Daily Advertiser & Patriot, December 10, 1832.
  • D&C 87
Response

208

Claim
  • Joseph "prophesied that he would possess the house he built at Nauvoo 'for ever and ever,'" yet the Nauvoo House was never completed.

Author's source(s)
  • DC 124꞉22-23
  • DC 124꞉59
  • Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:160. Volume 1 link
Response

208

Claim
  • It is claimed regarding Joseph's prophecy concerning the restoration of Israel that he expected it to occur within his lifetime, when in reality the prophecy in Ezekiel 37 "began to be fulfilled in 1948, more than a hundred years after Smith's death."

Author's source(s)
  • Ezekiel 37:
  • No source provided for Joseph Smith's prophecy of the restoration of Israel.
Response
  • The statement from Joseph occurred around 1832 (see History of the Church, 4:375. Volume 4 link where Hyde dates this to ""about nine years"" before 1841).
  • The author's grasp of Zionism and Israeli history is poor. European Jews began immigrating in large numbers to Palestine in 1882, and immigration was already increasing from the 1840s-1880s. The ""gathering of the Jews"" began well before the establishment of the state of Israel, as the author appears to believe (see [here]).
  • The author does not believe that a dedication by Hyde has any effect, but he cannot prove that it did not, just as those with faith cannot prove that it did.
  • This claim is also made in One Nation Under Gods: p. 463, 617n18

208

Claim
  • The author claims that "numerous students of Mormonism" such as E.D. Howe, Pomeroy Tucker and William A. Linn believe that the Book of Mormon was based upon the writings of Solomon Spalding. Spalding is claimed to have "written a number of 'romances' with biblical backgrounds similar to those of the Book of Mormon."

Author's source(s)
  • No source provided.
Response
  • Howe (1834), Tucker (1867), and Linn (1902) are not ""students of Mormonism""—they were critics of the Church. It is telling that the author cites no one since 1902.
  • Ever since critic Fawn Brodie wrote, the Spalding theory has been considered a dead end. Recent critics have tried to resuscitate it, without success.
  • Book of Mormon/Authorship theories/Spalding manuscript
  • The Hurlbut affidavits
  • Matthew Roper, "The Mythical "Manuscript Found" (Review of: Who Really Wrote the Book of Mormon? The Spalding Enigma)," FARMS Review 17/2 (2005): 7–140. off-site

209

Claim
  • It is claimed that the "theological portions" of the Book of Mormon were added to Spalding's writings by Joseph Smith, Oliver Cowdery and Sidney Rigdon.

Author's source(s)
Response

210

Claim
  •  Author's quote: It is fairly well established historically, then, that the Mormons have attempted to use a manuscript that is admittedly not the one from which Smith later copied and amplified the text of what is now known as the Book of Mormon…

Author's source(s)
  •  [ATTENTION!]
Response

210, n15-16

Claim
  • It is claimed that the Spalding Manuscript "Manuscript Story" contains at least 75 similarities to the Book of Mormon.

Author's source(s)
  •  [ATTENTION!]
Response

211

Claim
  • The author claims that Deuteronomy 13:1-10 "perfectly" describes Joseph Smith.

Author's source(s)
Response

211

Claim
  • The Bible prohibits adding to the Word of God, and "[i]t does no good for the Mormon to argue that Revelation 22:18-20 only pertains to the book of Revelation," since in 1981 the Joseph Smith Translation modified it.

Author's source(s)
  •  [ATTENTION!]
Response
On changes in general: On "changes" to Revelation:
  • Humans may not add to or alter the word of God. God, however, may do what he wishes. Can God not command a prophet to do so?
  • If Joseph's claims are true, then he may be restoring changes made by someone else to the text.
  • The author mistakenly assumes that the Joseph Smith Translation must be a textual restoration.
  • Bible/Joseph Smith Translation/As a restoration of the original Bible text

212

Claim
  • Joseph is claimed to have "declared theological war on Christianity" by branding "all Christian sects as 'all wrong'."

Author's source(s)
  •  [ATTENTION!]
Response
  •  Absurd claim: Christian sects were declaring each other to be in error for centuries before Joseph's arrival. It was this conflict that troubled him and led to his prayer in the grove.
  •  History unclear or in error: Joseph did not say the churches were "all wrong," i.e., entirely mistaken on all points. He did report the message from God that they all lacked something, or taught some things that were not true. But, Joseph saw much of value in other Christians:
Have the Presbyterians any truth? Yes. Have the Baptists, Methodists, etc., any truth? Yes. They all have a little truth mixed with error, We should gather all the good and true principles in the world and treasure them up, or we shall not come out true "Mormons".[29]

212

Claim
  • The book claims that the LDS brought persecution upon themselves and that they were the "initial antagonists."

Author's source(s)
  •  [ATTENTION!]
Response
  •  Absurd claim: Christians have been disagreeing theologically about practically every issue for nearly two thousand years. Joseph did not suddenly start this practice.
  • Since when is preaching different doctrines license for violence, rape, dispossession, and murder? Is the author trying to excuse these crimes because the Mormons said things their neighbors didn't like?
  • Even if the Saints did "start the fight," it is extraordinary that a Christian minister like the author resorts to the claim that "they started it." Jesus taught "bless them that curse you." The author has decided to continue a fight he is convinced that the Mormons started, and excuse those who persecuted the Saints for their beliefs.

213, n20

Claim
  • It is claimed that Blacks were denied the priesthood because they were "under a curse for their lack of valiance in their premortal existence."

Author's source(s)
  •  [ATTENTION!]
Response

214

Claim
  • According to Hebrews 7, Jesus Christ changed the priesthood and eliminated the need for the Aaronic Priesthood.

Author's source(s)
  •  [ATTENTION!]
Response

215, n21

Claim
  • Jesus' priesthood is said to be "untransferable." The LDS claim that Melchizedek conferred his priesthood on Abraham "finds no support in scripture."

Author's source(s)
  •  [ATTENTION!]
Response
  • The LDS do not need to rely only on biblical scripture for their knowledge of such things. There is nothing in the Bible that precludes Abraham receiving the priesthood from Abraham.
  •  Misrepresentation of source: the author's claim about a non-transferable priesthood is based on a translation error that has been long since corrected. Theological necessity, however, keeps the idea popular in some circles.
  • Priesthood/Non-transferable

216

Claim
  • The priesthood is the "priesthood of all believers."

Author's source(s)
  •  [ATTENTION!]
Response

216-217

Claim
  • LDS look forward to "communication with the dead."

Author's source(s)
  •  [ATTENTION!]
Response
  •  Prejudicial or loaded language
  •  Absurd claim: Latter-day Saints look forward to the resurrection promised to all, and for a continuation of their loving relationships with those who have passed away.
  • The "Mormon author" Joseph Heinerman also appears in the anti-Mormon film The God Makers.  [ATTENTION!] - is this the source?

217

Claim
  • The author claims that Latter-day Saints show a "denial of the true deity of Jesus Christ."

Author's source(s)
  •  [ATTENTION!]
Response

218

Claim
  •  Author's quote: [A]ll church theologians from the earliest days of church history have affirmed that Christianity is monotheistic in the strictest sense of the term.

Author's source(s)
  •  [ATTENTION!]
Response
  •  Absurd claim: The author should try to persuade a Jew or Muslim that Christianity (with its trinitarian God) is monotheistic in "the strictest sense of the term."
  • Like other Christians, Latter-day Saints believe that God is one, and that more than one divine person may be properly spoken of as "God" (the Father, Son, and Holy Ghost).
  • Christians have used various methods to reconcile these two ideas. Latter-day Saints reject Nicene trinitarianism, and have adopted a solution more in line with modern Christian ideas of "social trinitarianism."
  • Nature of God/Trinity/Nicene creed
  • Do the LDS reject monotheism?

219

Claim
  • "God is spirit, and they that worship Him must worship Him in spirit and in truth"

Author's source(s)
  •  [ATTENTION!]
Response
  •  Misrepresentation of source
  • The Latter-day Saints agree with this scripture, but (along with many Christian commentators) reject the idea that this scripture is describing God's nature as "only" a spirit.
  • Nature of God/God is a Spirit

219-220

Claim
  • LDS "misuse" John 10:34, which claims "Ye are gods" to "falsely" imply that Jesus "endorsed godhood for man." The author claims that this does not agree with the context of John 10:24-36.

Author's source(s)
  •  [ATTENTION!]
Response
  • The author needs argument, not just assertion.
  • Nature of God/Deification of man
  • An extended discussion of this issue can be found in:
    • Michael S. Heiser, "You've Seen One Elohim, You've Seen Them All? A Critique of Mormonism's Use of Psalm 82," FARMS Review 19/1 (2007): 221–266. off-site wiki
    • David Bokovoy, "Ye Really Are Gods": A Response to Michael Heiser concerning the LDS Use of Psalm 82 and the Gospel of John; Review of "You've Seen One Elohim, You've Seen Them All? A Critique of Mormonism's Use of Psalm 82," by Michael S. Heiser," FARMS Review 19/1 (2007): 267–313. off-site wiki
    • Michael S. Heiser, "Israel's Divine Counsel, Mormonism, and Evangelicalism: Clarifying the Issues and Directions for Future Study," FARMS Review 19/1 (2007): 315–323. off-site wiki

220-221

Claim
  • Adam-God doctrine taught by Brigham Young

Author's source(s)
  •  [ATTENTION!]
Response

221-222

Claim
  • King Follett discourse.

Author's source(s)
  •  [ATTENTION!]
Response
  •  [ATTENTION!] - what is the criticism?  (Key source)

222

Claim
  • The book claims that Latter-day Saints "attempt to veil their evil doctrine in semi-orthodox terminology."

Author's source(s)
  •  [ATTENTION!]
Response
  •  Prejudicial or loaded language
  •  Absurd claim: the author is charging members of the Church with willfully trying to hide their beliefs and intent.
  • The author should stop trying to declare what members believe, and let Latter-day Saints explain their own beliefs.

222

Claim
  • "Mormon doctrine" is that "God the Father is a mere man…"

Author's source(s)
  •  [ATTENTION!]
Response
  •  The author's claim is false LDS do not consider the Father "a mere man," or a "mere" anything.
  •  Prejudicial or loaded language

223

Claim
  • The author equates the word "spirit" with "immaterial nature."

Author's source(s)
  •  [ATTENTION!]
Response

223

Claim
  •  Author's quote: Mormons indeed have sworn allegiance to a polytheistic pantheon of gods…

Author's source(s)
  •  [ATTENTION!]
Response
  •  Absurd claim
  •  Prejudicial or loaded language
  •  The author's claim is false: Latter-day Saints have "allegiance" only to God the Father and His Son, Jesus Christ.
  • Nature of God/Polytheism

224

Claim
  • The "Mormon teaching" that God was seen "face to face" in the Old Testament has been "refuted" through language and comparative textual analysis. God said that that no man could see His face and live (Exodus 33:20

Author's source(s)
  •  [ATTENTION!]
Response

225

Claim
  • Biblical scriptures describing God's body parts are claimed to be metaphorical. Why then does God not have feathers or wings, as described in the Bible?

Author's source(s)
  •  [ATTENTION!]
Response
  • Jesus is God, and he clearly had a body like humans do, and was resurrected with that body. Why, then, do the critics object to the Latter-day Saints saying that God has a body, when the entire message of Christianity is that God descended to earth and was incarnated and then resurrected?
  • No man has seen God?
  • Nature of God/Corporeality of God

227

Claim
  • The author claims that it is a contradiction that D&C 20:37 states that baptism follows repentance while 3 Nephi 12:22 and Moroni 8:11 states that repentance follows baptism.

Author's source(s)
Response

227

Claim
  • The Holy Ghost is referred to as "it."

Author's source(s)
  • Charles Penrose, Mormon Doctrine (1888).  [ATTENTION!] - page number?  (Key source)
Response

228

Claim
  • The book claims that for LDS, God is not "incomprehensible."

Author's source(s)
  •  [ATTENTION!]
Response
  • Mortal minds cannot comprehend everything about God.
  • However, Latter-day Saints do not regard God's nature or character as incomprehensible—He is, quite simply, Our Father: a personal being who loves us and wishes us to return to him.
  • It is strange that understanding God's intent and relationship to humanity is regarded as a negative thing by the author.

229

Claim
  • Brigham Young said that Jesus was not begotten by the Holy Ghost.

Author's source(s)
Response
  • LDS doctrine teaches that Christ was the Son of the Father. Little is known, save that the virgin Mary was "carried away in the Spirit for the space of a time" prior to Jesus' birth and conception (1 Nephi 11꞉19).
  • Jesus Christ/Conception

229

Claim
  • "Mormon theology" is claimed to teach that "polytheism is the divine order" and that these gods are "polygamous."

Author's source(s)
  • Parley P. Pratt, Key to the Science of Theology, 23.
Response
 FAIR WIKI EDITORS: Check sources

229-230

Claim
  • LDS are claimed to teach that Jesus was conceived "by actual sexual relations" with Mary.

Author's source(s)
Response

231

Claim
  • Brigham Young is claimed to have denied the virgin birth. The author refers to Adam-God as "Brigham Young's doctrine of the virgin Birth."

Author's source(s)
Response
  •  The author's claim is false
  •  Misrepresentation of source: In this very passage, Brigham: "When the Virgin Mary conceived the child Jesus, the Father had begotten him in his own likeness. He was not begotten by the Holy Ghost." Brigham even mentions "the Virgin Mary"—how does this deny the virgin birth?

232

Claim
  • It is claimed that "no General Authority has ever contradicted" Brigham Young's teachings on Adam-God.

Author's source(s)
  •  [ATTENTION!]
Response
  •  Absurd claim: Brigham was unable to convince all of the apostles of his day that Adam-God was proper doctrine.
  •  The author's claim is false:
  • Charles W. Penrose said in 1902:
The Church of Jesus Christ of Latter-day Saints has never formulated or adopted any theory concerning the subject treated upon by President Young as to Adam.[30]:789
  • In October 1976 general conference, President Spencer W. Kimball declared the Church's official position on Adam-God:
We warn you against the dissemination of doctrines which are not according to the Scriptures and which are alleged to have been taught by some of the General Authorities of past generations. Such, for instance, is the Adam-God theory. We denounce that theory and hope that everyone will be cautioned against this and other kinds of false doctrine.[31]

233

Claim
  • Brigham said that "keeping the commandments of God will cleanse away the stain of sin." According to the author, "Apparently Brigham was ignorant of the biblical pronouncement that 'without the shedding of blood there is no remission [of sin]"

Author's source(s)
Response
  •  Absurd claim: The author is implying that Brigham Young did not understand the need for Christ's atonement.
  • Brigham is merely asserting that if one does not strive to keep the commandments after repenting of sin, one has not truly repented, and treats the atonement of Christ lightly. In this case, the "commandment" to be kept is the command to be baptized, the whole point of which is to access the atonement:
Has water [of baptism], in itself, any virtue to wash away sin? Certainly not; but the Lord says, "If the sinner will repent of his sins, and go down into the waters of baptism, and there be buried in the likeness of being put into the earth and buried, and again be delivered from the water, in the likeness of being born—if in the sincerity of his heart he will do this, his sins shall be washed away. Will the water of itself wash them away? No; but keeping the commandments of God will cleanse away the stain of sin.

234

Claim
  • LDS believe that Adam and Eve "were foreordained to sin" and that the Fall of Adam was necessary.

Author's source(s)
Response
  • The LDS believe that God foresaw the likelihood of sin, but the choice remained a free agent act of Adam and Eve's.
  • It is ironic that the critics (who often believe in some from of Calvinist predestination) complain about Adam and Eve being "foreordained to sin." In much of creedal Christianity, God creates humanity out of nothing (ex nihilo) and thus creates in them the nature to sin.
  • The only alternative to seeing the Fall of Adam as necessary to God's plan is to see the Fall as a disaster from which God had to recover and go to "plan B."

235

Claim
  • The author states that Joseph Smith said that the Garden of Eden was located in Missouri rather than Mesopotamia.

Author's source(s)
  •  [ATTENTION!]
Response

235

Claim
  • The Book of Moses is claimed to state that Cain was the "progenitor of the Negro race" and that his "black skin" was the result of a curse by God.

Author's source(s)
  •  [ATTENTION!]
Response
  • Under the influence of cultural ideas adopted from Protestantism, some Latter-day Saints read the Book of Moses in this way.
  •  Misrepresentation of source: There is, however, nothing in the Book of Moses that describes Cain as the "progenitor of the Negro race," nor is there anything which calls his curse "black skin." Like the Bible, the Book of Moses says only that "the Lord set a mark upon Cain, lest any finding him should kill him" (Moses 5꞉40).
  •  Double standard: This reading of the Cain story drew on common Protestant ideas of the time. Yet, the author wishes to blame members of the Church more than his own religious tradition.
  • "Curse of Cain"
  • LDS Scripture and the priesthood ban
  • Protestant critics' double standard on race: a case study

235

Claim
  • LDS are claimed to believe that blacks were "less than valiant" in the "war in heaven."

Author's source(s)
  •  [ATTENTION!]
Response

235

Claim
  • The Indians "have allegedly been cursed by the Mormon deity with dark skins."

Author's source(s)
  •  [ATTENTION!]
Response

235

Claim
  •  Author's quote: Mormonism, then, is clearly a religion with a shameful history of white supremacist doctrines and practices.

Author's source(s)
  •  [ATTENTION!]
Response

236

Claim
  • According to Latter-day Saints, Jesus Christ was "the spirit brother of the devil."

Author's source(s)
Response

236

Claim
  • LDS are claimed to believe that Jesus Christ was married to Mary, Martha and "the other Mary" at Cana.

Author's source(s)
Response
  •  History unclear or in error: some 19th-century LDS held this view, but it was not a doctrine of the Church.
  • Was Jesus a polygamist?

236

Claim
  • Brigham Young taught that the shedding of Christ's blood was not sufficient to cleanse all sins.

Author's source(s)
Response

243

Claim
  • The author claims that Latter-day Saints believe in "infallible prophets."

Author's source(s)
  • No source provided.
Response

Notes (click to expand)
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  1. ↑ JS, History, 1838–1856, vol. A-1, created 11 June 1839–24 Aug. 1843; handwriting of James Mulholland, Robert B. Thompson, William W. Phelps, and Willard Richards; 553 pages, plus 16 pages of addenda; CHL, p. 5; also reproduced in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:62.
  2. ↑ Orson Pratt to John Christensen, 11 March 1876, Orson Pratt Letterbook, Church Archives, Salt Lake City, Utah; cited in Dean C. Jessee (editor), The Papers of Joseph Smith: Autobiographical and Historical Writings (Vol. 1 of 2) (Salt Lake City, Utah: Deseret Book Company, 1989), 277n1. ISBN 0875791999 and Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:62n28.
  3. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:11–12, footnote 2. Volume 1 link
  4. ↑ Letter, Orson Pratt and Joseph F. Smith to John Taylor, 18 December 1877; cited in Dean C. Jessee, ed., The Papers of Joseph Smith: Autobiographical and Historical Writings (Salt Lake City: Deseret Book, 1989), 1:277, nt. 1.
  5. ↑ “Mammoth,” Wikipedia (accessed 24 Sept. 2014)
  6. ↑ Ludwell H. Johnson, “Men and Elephants in America,” The Scientific Monthly 75 (1952), 220-221.
  7. ↑ Wade E. Miller and Matthew Roper, "Animals in the Book of Mormon: Challenges and Perspectives," Blog of Interpreter: A Journal of Mormon Scripture (April 21, 2014)
  8. ↑ S. L. Vartanyan, V. E. Garutt, and A. V. Sher, “Holocene dwarf Mammoths from Wrangle Island in the Siberian Arctic,” Nature 362 (1993),337-340.
  9. ↑ David R. Yesner, Douglas W. Veltre, Kristine J. Crossen and Russell W. Graham, 5,700-year-old Mammoth Remains from Qagnax Cave, Pribilof Islands, Alaska. In L. D. Agenbroad and R. L. Symington (eds.), The World of Elepahants (Short Papers and Abstracts of the 2nd International Congress, 2005), 200-204.
  10. ↑ James I. Mead and David J. Meltzer, “North American late Quaternary extinctions and the radiocarbon record, In P. S. Martin and R. G. Klein (eds.) Quaternary Extinctions: A Prehistoric Revolution, (Tucson, University of Arizona Press. 1984), 440-450.
  11. ↑ Wade E. Miller and Matthew Roper, "Animals in the Book of Mormon: Challenges and Perspectives," Blog of Interpreter: A Journal of Mormon Scripture (April 21, 2014)
  12. ↑ John R. Swanton, Indian Tribes of the Lower Mississippi Valley and Adjacent Coast of the Gulf of Mexico (Washington: Government Printing Office, 1911), 355.
  13. ↑ 13.0 13.1 13.2 W. D. Strong, “North American traditions suggesting a knowledge of the mammoth,” American Anthropologist 36 (1934), 81-88.
  14. ↑ Ludwell H. Johnson, “Men and Elephants in America,” The Scientific Monthly 75 (1952), 220-221.
  15. ↑ Juan de Torquemada, Monarchia Indiana (Mexico, 1943), 1:38; Jose de Acosta, Natural and Moral History of the Indies (2002), 384.
  16. ↑ Adrienne Mayor, Fossil Legends of the First Americans (Princeton and Oxford: Princeton University Press, 2005), 97.
  17. ↑ 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.
  18. ↑ Richard A. Diehl, The Olmecs: America's First Civilization (Thames & Hudson, 2004), 93–94. FAIR link
  19. ↑ John B. Carlson, "Lodestone Compass: Chinese or Olmec Primacy? Multidisciplinary Analysis of an Olmec Hematite Artifact from San Lorenzo, Veracruz, Mexico," Science 189, No. 4205 (5 September 1975): 753-760.
  20. ↑ 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.
  21. ↑ H.H. Bancroft, The Native Races (of the Pacific States), vol. 2 (San Francisco: A. L. Bancroft and Co., 1882), pp. 407-8.
  22. ↑ Rene Rebetez, Objetos Prehispanicos de Hierro Y Piedra (Mexico: Libreria Anticuaria, n.d.).
  23. ↑ Sigvald Linne, Mexican Highland Cultures, Ethnographical Museum of Sweden, Publication 7, n.s. (Stockholm, 1942), p. 132.
  24. ↑ 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.
  25. ↑ 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
  26. ↑ Daniel C. Peterson and Matthew Roper, "Ein Heldenleben? On Thomas Stuart Ferguson as an Elias for Cultural Mormons," The FARMS Review 16:1 (2004)
  27. ↑ Daniel C. Peterson, "On the New World Archaeological Foundation," The FARMS Review 16:1 (2004).
  28. ↑ John Gee, "The Hagiography of Doubting Thomas," FARMS Review of Books 10:2 (1998).
  29. ↑ Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 316. off-site
  30. ↑ Charles W. Penrose, "Our Father Adam," Improvement Era (September 1902), 873. reprinted in Charles W. Penrose, "Our Father Adam," Millennial Star 64 no. 50 (11 December 1902), 785–790.
  31. ↑ Spencer W. Kimball, "Our Own Liahona," Ensign (November 1976): 77.
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