Criticism of Mormonism/Books/An Insider's View of Mormon Origins/Index


A work by author: Grant Palmer

Index to claims made in An Insider's View of Mormon Origins

This is an index of claims made in this work with links to corresponding responses within the FAIRwiki.

Chapter 1: Joseph Smith as Translator/Revelator

Page Claim Response Author's sources

1
  • Joseph claimed to translate the Kinderhook plates.
  • No source provided

1
  • Illustrations show Joseph Smith translating the plates directly.
  • Ensign, Dec. 1983, inside cover, 25; Jan. 1988, 4, 9; Nov. 1988, 35, 46; July 1993, 62; Jan. 1997, 38; Aug. 1997, 11; July 1999, 41.

2
  • Joseph Smith used a seer stone that he placed in his hat.
  • Van Wagoner and Walker, "Joseph Smith: 'The Gift of Seeing,'" Dialogue: A Journal of Mormon Thought 15 (Summer 1982): 50-53.

2-3
  • The plates were often not nearby while Joseph translated them.
  • Joseph Smith III, "Last Testimony of Sister Emma," Saints' Herald, 1 Oct. 1879, 290; Howe, "Affidavit of Isaac Hale", Mormonism Unvailed, 265;
  • Martin Harris, interview by John A. Clark, 1828, in The Episcopal Recorder (Philadelphia), 5 Sept. 1840, 94; quoted in Vogel, Early Mormon Documents, 2:266;
  • Joseph Smith Sr., interview by Fayette Lapham quoted in Vogel, Early Mormon Documents, 1:464.

6
  • It is claimed that Oliver attempted to translate using a divining rod.

6
  • Oliver would ask questions of his divining rod in faith and it would move.
  • "Barnes Frisbie account" quoted in Vogel, Early Mormon Documents, 1:603-05, 619-20.

7
  • Alterations in a different handwriting on the 116 pages would have been readily apparent.
  • No source provided.

8
  • Joseph was brought to court three times for stone gazing.
  • Marquardt and Walters, Inventing Mormonism: Tradition and the Historical Record, 70-75, 174-78.

9
  • Peter Ingersoll reported that he heard Joseph acknowledge to Isaac Hale that he was never able to see anything in his seer stone.

9
  • After he lost the manuscript, Joseph is claimed to have become more vague regarding the method of translation.
  • No source provided.

9
  • Joseph is claimed to have altered the Book of Mormon to modify the description of God and Jesus to be separate beings.

10
  • It is claimed that scholars have determined that Joseph consulted an open Bible during translation.

10
  • The book claims that Joseph copied errors from the King James Bible.

11
  • None of Joseph's changes to the Bible have been supported by manuscript finds.

11
  • Some of Joseph's changes to the Bible are claimed to contradict LDS beliefs

12
  • Joseph is said to have evolved his concept of the Father and Son.

12
  • The hieroglyphics next to facsimile 1 state that Hor is the deceased man lying on the altar.

12
  • Joseph is claimed to have used this papyrus as his source for Abraham 1 through 2:18.

13
  • Near facsimile 3, Hor's name appears at the top and bottom.

17
  • Joseph is claimed to have expanded Abraham's curse to include denial of priesthood ordination to blacks.

17
  • Joseph is claimed to have gotten the story for the Book of Abraham from Josephus.

19
  • Joseph's interpretations have been shown by Egyptologists as a mis-reading of the papyri.

19
  • The book claims that a primary source for much of Abraham is Genesis.

21
  • From 1820 to 1834 Joseph is claimed to have believed in one God.

21
  • The astronomical concepts in Abraham were common in Joseph Smith's environment

22-24
  • Joseph's theology was said to have been influenced by Thomas Dick's Philosophy of a Future State.

29

 It is claimed that it is easy to identify the Book of Joseph from the papyrus fragments.

31
  • Kinderhook plates.

34-35
  • Joseph is claimed to have translated a Greek psalter.

36
  • Joseph is claimed to have mistranslated a number of documents.

Chapter 2: Authorship of the Book of Mormon

Page Claim Response Author's sources

39
  •  Author's quote: "...the church has encouraged a 'thorough and impartial examination' of the Book of Mormon, including questions regarding its authorship."
  • Talmage, The Articles of Faith, 273.
  • Widtsoe, In Search of Truth: Comments on the Gospel and Modern Thought, 80.
  • Quinn, J. Reuben Clark: The Church Years, 24.

40
  • Joseph Smith was intellectually capable of writing the Book of Mormon himself.
  • B. H. Roberts, Studies of the Book of Mormon, 10, 243, 247.

6. Ibid., 262-63.

40
  • B.H. Roberts is claimed to have wondered if the Book of Mormon stories were just inspirational tales, and questioned whether it was history or the product of a "pious but immature" mind.
  • B. H. Roberts, Studies of the Book of Mormon, 272-273.

41-42
  • The story of Zelph.
  • History of the Church, ed. B. H. Roberts, 2:79-80.

42
  • Joseph reported that the Kinderhook Plates contained a genealogy back to Ham.
  • Roberts, Studies of the Book of Mormon, 243-50.

42
  • Joseph gave many descriptions of heroes and their treasures hidden in the New York hills.
  • Roberts, Studies of the Book of Mormon, 243-50.

42
  • B.H. Roberts concluded that Joseph Smith was capable of writing the Book of Mormon.
  • Roberts, Studies of the Book of Mormon, 243-50.

46
  • The Book of Mormon reflects evangelical Protestantism.
  • Alexander Campbell, Delusions: An Analysis of the Book of Mormon, 19.

48
  • The story of Jesus raising Lazarus from the dead is the source of Alma 19.

48
  • Alma 19 is claimed to have been derived from evangelical conversion experiences common in the 19th century.

49
  • Alma 32 is claimed to have been derived from Jesus's parable of the sower.

49
  • The Book of Mormon was an amalgamation of ideas from Joseph Smith's own environment.

50-53
  • It is claimed that any Book of Mormon stories are derived from the New Testament.

55
  • The decapitation of Laban parallels the story of Judith in the Apocrypha.

57
  • LDS position is that the Lamanites are the principal ancestors of the American Indians.

57
  • No Hebrew or Egyptian writing has been discovered in the New World.

57
  • The Book of Mormon provides too short a time for the disappearance of the Nephite/Lamanite language.

57
  • No indigenous American language has a Hebraic or Egyptian origin.

58
  • B.H. Roberts thought that View of the Hebrews could be a basis for the Book of Mormon.

58
  • Roberts investigated the possible connection between the two books because he recognized the utility of having a ground plan to work from to contextualize theological issues.

58
  • Roberts concluded that there was a great probability that the Smith family read View of the Hebrews.

60
  • Roberts concluded that a copy of View of the Hebrews could have been supplied by Oliver Cowdery.

60-64
  • B.H. Roberts' parallels between View of the Hebrews and the Book of Mormon.

65-66
  • Joseph Smith received a revelation to send people to Canada to sell the Book of Mormon copyright for $8000. After expenses, the money was to go to the Smith family.
  • Hiram Page to William E. McLellin, 2 Feb. 1848, in RLDS Library Archives.
  • Whitmer, An Address to All Believers in Christ, 30-31.

66
  • The writing of the 116 pages served as an "apprenticeship" to learning to write the Book of Mormon.
  • Author's opinion

Chapter 3: The Bible in the Book of Mormon

Page Claim Response Author's sources

70-71
  • Joseph Smith Sr.'s 1811 dreams are similar to Lehi's "first" vision and his "tree of life" dream.

82
  • There are no original motifs in 3 Nephi that are not found in the Gospels.

82
  • Joseph had the words of Christ available to him, but "curiously chose not to use them" for at least half the verses in 3 Nephi 11-28.

82
  • Joseph may have used a blanket to screen his use of the Bible from his scribe.

83
  • Oliver "neglected to mention" the use of a Bible in the translation.

83
  • The Book of Mormon contains twenty-six full chapters from a 1769 edition of the KJV.

83
  • The Sermon at the Temple includes modern errors found in the KJV.

90
  • The Aramaic word "raca" would not have been intelligible to a Nephite.

90
  • The three days of sunlight is not mentioned in the Bible even though North America and Israel are both in the Northern hemisphere.

Chapter 4: Evangelical Protestantism in the Book of Mormon

Page Claim Response Author's sources

95
  • Elements from Joseph Smith's own life form the basis for a portion of the Book of Mormon.

96
  • One would not expect to find "camp meeting" elements among ancient Americans.

97
  • King Benjamin's farewell speech parallels that of Methodist leader Bishop M'Kendree.

100
  • King Benjamin's speech includes elements of typical "revival" meetings.

106
  • Alma's conversion parallels that of Darius Williams and Abel Thornton.

107
  • Alma's missions are similar to those of traveling preachers.

114
  • The Book of Mormon includes hundreds of popular phrases from frontier preaching.

116
  • There are "recognizable evangelical phrases" contained in Amulek's and Alma's preaching.

118
  • The Book of Mormon is simply "revival literature" cast in a different setting.

120
  • The Book of Mormon teaches that all men are evil as a result of the Fall.

121-122
  • Joseph is claimed to have evolved his view of the Godhead over time.

122
  • The Book of Mormon "vividly" portrays the Father and Son as the same God.

124
  • The Book of Mormon contains no information about temple ordinances, exaltation or baptism for the dead.

129-130
  • B.H. Roberts concluded that Joseph Smith created the anti-Christs Sherem, Nehor and Korihor.

131
  • Feelings attributed to the Holy Ghost are simply edifying feelings.

131
  • Edifying feelings are not sufficient to determine truth.
  • Author's opinion.

131
  • Many people believe in the truthfulness of their own religion because of similar confirming experiences.

132
  • It is possible to feel "the sprit" even when listening to a hoax.

132
  • The LDS church claims exclusive receipt of the Holy Ghost as a gift.

133
  • The Holy Ghost is an unreliable means of proving truth.

133
  • The Spirit does not confirm the historical reality of the Book of Mormon.

Chapter 5: Moroni and "The Golden Pot"

Page Claim Response Author's sources

138

 The story involves the copying and translation of ancestral records
  • The story mentions copying records. The author has extrapolated this to also mean translated, despite the fact that the story itself does not mention "translation."
  • Book of Mormon and the Golden Pot
  • Author's speculation

139-142

 Luman Walters likely informed Joseph Smith about story of "The Golden Pot"
  • Author's speculation

157

 Joseph is told to bring Emma to the hill Cumorah on "the next fall equinox."

157

 Joseph's father said that Joseph married Emma in order to ensure success in obtaining the plates.

163

 Joseph regarded the autumnal equinox as a special day.
  • Author's opinion.

172

 Variants of the Moroni story were told and then standardized after 1830.

172

 Joseph's later narratives talk about a more biblical-type angel.

173

 Many of the magical elements of the Moroni story began disappearing around 1830.

Chapter 6: Witnesses to the Golden Plates

Page Claim Response Author's sources

175
  • The witnesses had a "magical mindset" and believed in "second sight"
  • None

175-176
  • The witnesses believed in the ability to see spirits and their dwelling places within the local hills.
  • None

178
  • Martin Harris participated in his own "treasure adventures" after meeting Joseph Smith.
  • Lucy Mack Smith, History of Joseph Smith by His Mother, Lucy Mack Smith (Salt Lake City: Bookcraft, 1958),92, 104.
  • Ezra Booth to Presiding Elder, 8 Nov. 1831, in E. D. Howe, Mormonism Unvailed (Painesville, OH: by the Author, 1834), 186; D&C 110:1.

178
  • Martin Harris said that he could "see things" in the Hill Cumorah.
  • Martin Harris, interview by Joel Tiffany, Jan. 1859, in "Mormonism," Tiffany's Monthly (New York City) 5 (Aug. 1859): 166; quoted in Vogel, Early Mormon Documents, 2:306.

179
  • The Whitmers all believed that they could see things with stones and dowsing sticks.
  • None

179
  • Oliver Cowdery was a treasure hunter and "rodsman" before he met Joseph Smith.
  • Vogel, "Barnes Frisbie Account," Early Mormon Documents, 1:599-621.

179
  • William Cowdery (Oliver's father) was associated with a treasure seeking group in Vermont.
  • Vogel, "Barnes Frisbie Account," Early Mormon Documents, 1:599-621.

179
  • Oliver Cowdery and Martin Harris saw the plates in a vision before meeting Joseph Smith.
  • Martin Harris, interview by Joel Tiffany, Jan. 1859, in "Mormonism," Tiffany's Monthly (New York City) 5 (Aug. 1859): 166; quoted in Vogel, Early Mormon Documents, 2:306.
  • Dean C. Jessee, ed., The Papers of Joseph Smith: Autobiographical and Historical Writings (Salt Lake City: Deseret Book Co., 1989), 1: 10.

181
  • David and possibly John Whitmer owned seer stones.

186
  • The Smith's often told neighbors stories about treasures Joseph found in the earth.
  • Jesse Smith to Hyrum Smith, 17 June 1829, Joseph Smith Letterbook, 2:59-61, LDS archives; quoted in Vogel, Early Mormon Documents, 1:552.

188
  • Joseph claimed to know the location of Captain Kidd's treasure.

The Hurlbut affidavits

  • Statement of W. R. Hine in Deming, Naked Truths 1 Jan. 1888): 2.

191
  • A number of witnesses saw a cave in the Hill Cumorah when the plates were returned to the angel.
 Archaeology and the Hill Cumorah—Is there a cave in the Hill Cumorah containing the Nephite records?
  • Brigham Young, [ Journal of Discourses {{{vol}}}:{{{pages}}}]..  [ATTENTION!]
  • Wilford Woodruff's journal, 1833-98, typescript, ed. Scott G. Kenny, 9 vols. (Midvale, UT: Signature Books, 1984), 11 Dec. 1869, 6:508-9.

194
  • Martin Harris said that marvelous things appeared to Hyrum, Joseph Sr. and Joseph Jr. while they were treasure hunting.
  • Martin Harris, Tiffany's Monthly 5 (Aug. 1859): 165; quoted in Vogel, Early Mormon Documents, 2:305.

194-195
  • The gold plates that the witnesses saw disappeared when placed on the ground at the hill Cumorah.

195
  • The witnesses believed that there was a toad the turned into something else hiding in the box that held the plates.
 The Hurlbut affidavits—Willard Chase

197
  • The testimony of the Three Witnesses was a vision rather than an actual visit by an angel.
  • Jessee, Papers of Joseph Smith 1:296.

197
  • David Whitmer indicated that the visit of the angel was spiritual rather than real.

198
  • Martin Harris claimed to see the plates with "the eye of faith."

200
  • David Whitmer claimed that he handled the plates in vision, but not physically.

204
  • The testimony of the Eight Witnesses does not describe a physical incident.

204-205
  • Martin Harris claimed that none of the witnesses saw or handled the plates.

205
  • Martin Harris claimed that he never saw or handled the plates.

206
  • The Eight Witnesses hesitated to sign their testimony because their experience was not physical.

206
  • The gold plates belong to another world rather than this one.

206
  • The plates were able to sink and glide through the ground and made noise as they were "rumbling" through the hill.
  • Martin Harris, quoted in John A. Clark, "Modern Superstition-The Mormonites," 63; quoted in Vogel, Early Mormon Documents, 2:265.
  • Affidavit of Willard Chase, 11 Dec. 1833, in Howe, Mormonism Unvailed.
  • Lucy Smith, History of Joseph Smith, 83-84.

206-207
  • Viewing the gold plates "too soon" would cause physical death.
  • Joseph Smith-History 1:42.
  • Affidavit of Sophia Lewis, 20 Mar. 1834, Susquehanna Register, 1 May 1834, 1.
  • Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 272. (Affidavits examined).

207
  • The declarations of the witnesses "sounded more physical than was intended."
  • Moses 6:36.
  • D&C 67:10; 131:7.
  • Lucy Smith, History of Joseph Smith, 92.

207
  • Joseph may have fabricated a "plate-like" object to sustain belief in the plates.
  • None

208
  • James Strang also produced witnesses to metal plates.

211
  • Joseph appointed James Strang as his successor.
  • James J. Strang, "Letter from Joseph Smith to James J. Strang," 18 June 1844, in Voree [WI] Herald 1 (Jan. 1846).

213
  • All the living witnesses except Oliver Cowdery accepted James Strang's leadership.

Chapter 7: Priesthood Restoration

Page Claim Response Author's sources

219
  • An angelic ordination to the higher priesthood is not mentioned by Joseph at the time the church was organized.

219-220
  • The term "elder" and "apostle" meant the same thing originally. Anyone who was ordained an elder was considered an apostle.

221
  • Alma received authority to baptize through the "Spirit" - not by laying on of hands

222
  • Authority is received through the "Spirit of the Lord" rather than by laying on of hands.

223
  • The Bible and Book of Commandments do not mention the laying on of hands.

223
  • Early missionaries did not claim that their authority originated with heavenly messengers.

225
  • The Whitmer family and Oliver Cowdery accepted Hiram Pages revelations as authoritative.

225-226
  • D&C 84 does not refer to the physical laying on of hands by an angel

227
  • The restoration of priesthood from an angel was a spiritual vision rather than a physical event.

228
  • Joseph invented the story of the angel restoring the priesthood to counter Hurlbut's accusations.

232
  • The events surrounding the priesthood ordination were reinterpreted to bolster Joseph's status.

Chapter 8: The First Vision

245, n26

Page Claim Response Author's sources

235, n2
  • Joseph Smith's First Vision account was "simplified" and "retrofitted" to make it more authoritative.
  • James B. Allen, "The Significance of Joseph Smith's 'First Vision' in Mormon Thought," Dialogue: A Journal of Mormon Thought 1 (Autumn 1966): 29-45; rpt. in The New Mormon Hisotry: Revisionist Essays on the Past, ed. D. Michael Quinn, 37-52.

239
  •  Author's quote: The Book of Commandments...contains nothing on such important events as Joseph's first vision...The earliest allusion, oral or written, to the first vision is the brief mention that was transcribe in June 1830 and originally printed in the Book of Commandments...
  •  Internal contradiction: The author claims that the Book of Commandments "contains nothing" on the First Vision, yet in the subsequent paragraph the author points out that it contains the "earliest allusion" to it.

239
  • The Book of Commandments states that it was the Book of Mormon that constituted Joseph's call to the work.

239, n5
  • Oliver Cowdery claimed that it was Moroni that called Joseph to the work rather than Jesus in the First Vision.
  • Oliver Cowdery, "Letter IV," Latter Day Saints' Messenger and Advocate 1 (Feb. 1835): 78-79; quoted in Vogel, Early Mormon Documents, 2:427-429.

239
  • Joseph viewed his First Vision in "evangelical Protestant fashion" until 1838 and "viewed his epiphany" in this fashion until 1838.
  •  The author's claim is false
  • It is odd that the 1835 account is not mentioned here. Here is what the 1835 account says about Joseph's motivation to pray in the grove:

...respecting the subject of religion and looking at the different systems taught the children of men, I knew not who was right or who was wrong and I considered it of the first importance that I should be right, in matters that involve eternal consequ[e]nces; being thus perplexed in mind I retired to the silent grove and bow[e]d down before the Lord, under a realising sense that he had said (if the bible be true) ask and you shall receive knock and it shall be opened seek and you shall find and again, if any man lack wisdom let him ask of God who giveth to all men libarally and upbradeth not; information was what I most desired at this time, and with a fixed determination to obtain it, I called upon the Lord for the first time... (emphasis added)

  • The motivation in the 1835 account matches that in the 1838 account, yet the author claims that Joseph "viewed his epiphany" in "evangelical Protestant fashion" as a forgiveness for his sins until the 1838 account was written. This is apparently done to support the author's desired conclusion that the 1838 account was written to deal with a leadership crisis in Kirtland.
  • Motivation in 1832 account is different

240, n7
  • Joseph is claimed to "not yet mention the appearance of God the Father" in his 1835 First Vision account.

...a personage appeard in the midst of this pillar of flame which was spread all around, and yet nothing consumed, another personage soon appeard like unto the first, he said unto me thy sins are forgiven thee, he testified unto me that Jesus Christ is the Son of God;

  • Joseph didn't explicitly identify the first personage as God the Father, but it is clear from the context (the second personage identified as Jesus Christ as being "like unto the first") that this is who is being referred to. To claim that Joseph "does not yet mention the appearance of God the Father" is a distortion of this narrative.
  • In footnote 7, the author uses Joseph's 1835 account to claim that his concept of the Godhead had evolved from one personage to two personages.
  • Boyd Kirkland, "The Development of the Mormon Doctrine of God," Line upon Line: Essays on Mormon Doctrine, ed. Gary James Bergera, 35-52.
  • Dan Vogel, "The Earliest Mormon Concept fo God," Line upon Line, 17-33.
  • Melodie Moench Charles, "Book of Mormon Christology," New Approaches to the Book of Mormon: Explorations in Critical Methodology, ed. Brent Lee Metcalfe, 81-114.

240
  • The author claims that Joseph rewrote his personal conversion experience in 1838 to satisfy institutional needs.
  • Author's opinion.

240, n8
  • The 1820 revival described by Joseph better fits the 1824-25 revival.
  • Marvin S. Hill, "The First Vision Controversy: A Critique and Reconciliation," Dialogue: A Journal of Mormon Thought, 15 (Summer 1982), 37-39.
  • Wesley P. Walters, "New Light on Mormon Origins from the Palmyra Revival," Dialogue: A Journal of Mormon Thought, 4 (Sprint 1969), 60-67.

=242, n14
  • William Smith said that the revival occurred in 1823.
  • William Smith, interview by James Murdock, 18 April 1841, quoted in Vogel, Early Mormon Documents, 1:478.
  • William Smith, William Smith on Mormonism, 6.
  • Saints' Herald, 16 June 1883, 338; quoted in Vogel, Early Mormon Documents, 1:494.

242, n15
  • Oliver Cowdery said that the revival that affected Joseph came in 1823.
  • Oliver Cowdery, "Letter III," Messenger and Advocate 1 (Dec. 1834), 42.
  • Oliver Cowdery, "Letter IV," Messenger and Advocate 1 (Feb. 1835), 78.

245
  • Joseph was persecuted not for his vision, but because of his treasure digging.
  •  Author's quote: If his report that "all the sects...united to persecute me" were accurate, one would expect to find some hint of this in the local newspapers...
  • According to the author, "not even [Joseph's] family remembers [the First Vision]."
  • James B. Allen, "Emergence of a Fundamental: The Expanding Role of Joseph Smith's First Vision in Mormon Thought," Journal of Mormon History 7 (1980), 43-45.
  • Hill, "First Vision Controversy," 31-32.
  • Joseph Smith—History 1:22.

245
  • Joseph's vision was similar to other's experiences and no one took notice of it.
  • Author's opinion.

245, n27
  • In 1838, Joseph is claimed to have shifted his calling from 1823 to 1820 because of apostasy in the Church.
  • William I. Appleby, Biography and Journal, 30-31, LDS archives, quoted in Vogel, Early Mormon Documents, 1:145-47.

246, n31
  • Martin Harris is claimed to have publicly stated that "none of the witnesses had physically seen or handled the plates" and that they had not seen them with their "natural eyes."
  • Stephen Burnett to Lyman E. Johnson, 15 April 1838, Joseph Smith Letterbook, 2:64-66, quoted in Vogel, Early Mormon Documents, 2:291.
  • Warren Parrish to E. Holmes, 11 Aug. 1838, The Evangelist, 1 Oct. 1838, 226.

248, n44-45
  • Joseph wrote his 1838 narrative to secure his position and authority within the church.
  • Jessee, Papers of Joseph Smith, 2:226-27; 232-33.
  • DC 115꞉3-4

251
  • Joseph moved his calling from 1823 to 1820 in order to disassociate himself from "troubling questions" regarding the Book of Mormon witnesses, who had left the Church.
  • What "troubling questions?" The author doesn't say.
  • If this is the case, then why was the Testimony of the Three and the Testimony of the Eight Witnesses retained in the Book of Mormon? Why did the witnesses hold fast to their testimonies of the Book of Mormon?
  • No sources provided. Author's conjecture.

251-252
  • Joseph's motive for praying was different in the 1832 account than in the 1838 account.

Further reading

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{{To learn more box:responses to: Jonathan Neville}} To learn more about responses to: Jonathan Neville edit
{{To learn more box:responses to: Kurt Van Gorden}} To learn more about responses to: Kurt Van Gorden edit
{{To learn more box:responses to: Laura King Newell and Valeen Tippetts Avery}} To learn more about responses to: Laura King Newell and Valeen Tippetts Avery edit
{{To learn more box:responses to: Loftes Tryk aka Lofte Payne}} To learn more about responses to: Loftes Tryk aka Lofte Payne edit
{{To learn more box:responses to: Luke WIlson}} To learn more about responses to: Luke WIlson edit
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{{To learn more box:responses to: Martha Beck}} To learn more about responses to: Martha Beck edit
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{{To learn more box:responses to: McKeever and Johnson}} To learn more about responses to: McKeever and Johnson edit
{{To learn more box:responses to: New Approaches}} To learn more about responses to: New Approaches to the Book of Mormon edit
{{To learn more box:responses to: Richard Abanes}} To learn more about responses to: Richard Abanes edit
{{To learn more box:responses to: Richard Van Wagoner}} To learn more about responses to: Richard Van Wagoner edit
{{To learn more box:responses to: Richard and Joan Ostling}} To learn more about responses to: Richard and Joan Ostling edit
{{To learn more box:responses to: Rick Grunger}} To learn more about responses to: Rick Grunger edit
{{To learn more box:responses to: Robert Ritner}} To learn more about responses to: Robert Ritner edit
{{To learn more box:responses to: Rod Meldrum}} To learn more about responses to: Rod Meldrum edit
{{To learn more box:responses to: Roger I Anderson}} To learn more about responses to: Roger I Anderson edit
{{To learn more box:responses to: Ronald V. Huggins}} To learn more about responses to: Ronald V. Huggins edit
{{To learn more box:responses to: Sally Denton}} To learn more about responses to: Sally Denton edit
{{To learn more box:responses to: Simon Southerton}} To learn more about responses to: Simon Southerton edit
{{To learn more box:responses to: Thomas Murphy}} To learn more about responses to: Thomas Murphy edit
{{To learn more box:responses to: Todd Compton}} To learn more about responses to: Todd Compton edit
{{To learn more box:responses to: Vernal Holley}} To learn more about responses to: Vernal Holley edit
{{To learn more box:responses to: Walter Martin}} To learn more about responses to: Walter Martin edit
{{To learn more box:responses to: Wesley Walters}} To learn more about responses to: Wesley Walters edit
{{To learn more box:responses to: Will Bagley}} To learn more about responses to: Will Bagley edit
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