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The Church's position on abuse

Rcahoon — Mon, 21 Sep 2026 21:32:42 GMT

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	<h1><b>The Church's Position on Abuse</b></h1>		<h1><b>The Church's Position on Abuse</b></h1>
			{{Summary1}} Abuse is not tolerated with the church. Certain cases can lead to the perpetrator having annotated notes on membership records, calling restrictions, excommunication, or other measures of discipline.
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The Church's position on abuse

SpencerMarsh — Mon, 21 Sep 2026 20:25:11 GMT

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	~~{{Header}}~~		<h1><b>The Church's Position on Abuse</b></h1>

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Abuse and The Church of Jesus Christ of Latter-day Saints

SpencerMarsh — Mon, 21 Sep 2026 20:20:07 GMT

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	~~{{Summary1}} The position of~~ The Church of Jesus Christ of Latter-day Saints on abuse ~~is that "abuse cannot be tolerated in any form~~. ~~Those who abuse their spouses, children, other family members, or anyone else violate~~ the ~~laws of God and man. . . . When abuse occurs,~~ the ~~first and immediate responsibility of~~ Church ~~leaders is~~ to ~~help those who have been abused and to protect vulnerable persons from future~~ abuse~~."<ref>[https://www.churchofjesuschrist.org/study/manual/~~general~~-handbook/38-church-policies-and-guidelines?lang=eng#title_number92 38.6.2 "Abuse~~,~~"] General Handbook: Serving~~ in ~~The Church of Jesus Christ of Latter-day Saints (2022)~~.~~</ref>~~		The Church of Jesus Christ of Latter-day Saints takes a zero-tolerance approach to abuse. Click the links below for answers to questions about the Church's approach to abuse in general, as well as its response to abuse in specific cases.

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	<i>General Principles</i>		<i>General Principles</i>

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	*[[Abuse and the Boy Scouts of America]]		*[[Abuse and the Boy Scouts of America]]
	*[[Bisbee, Arizona — Adams abuse case]]		*[[Bisbee, Arizona — Adams abuse case]]


	~~<embedvideo service="youtube">MFIwlp-1_AE</embedvideo>~~

	~~{{endnotes sources}}~~

Events surrounding the death of Joseph Smith

TrevorHolyoak — Mon, 21 Sep 2026 19:59:16 GMT

Added new video

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	<embedvideo service="youtube">v=VhjZ3udYv1c&t</embedvideo>{{blankline}}		<embedvideo service="youtube">v=VhjZ3udYv1c&t</embedvideo>{{blankline}}

PDF Sandbox

SpencerMarsh — Mon, 21 Sep 2026 19:58:31 GMT

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			<pdf width="800" height="1090">File:Ion_of_scripture_in_early_christianity_163_204_8067a2c6c3.pdf</pdf>

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Rcahoon — Mon, 21 Sep 2026 19:57:00 GMT

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	[[Spencer W. Kimball and Yoda]]		[[Spencer W. Kimball and Yoda]]

			[[The Church's position on abuse]] (Summarize/key-takeaways)

PDF Sandbox

SpencerMarsh — Mon, 21 Sep 2026 19:56:26 GMT

Created page with "<pdf>Ion_of_scripture_in_early_christianity_163_204_8067a2c6c3.pdf</pdf>"

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<pdf>Ion_of_scripture_in_early_christianity_163_204_8067a2c6c3.pdf</pdf>

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SpencerMarsh — Mon, 21 Sep 2026 19:56:14 GMT

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	* [[Spencer W. Kimball and Yoda]]		* [[Spencer W. Kimball and Yoda]]
	* [[The Great Apostasy]]		* [[The Great Apostasy]]
			* [[PDF Sandbox]]

	'''Colors:'''		'''Colors:'''
	*<span style="color:#7BB375">'''Soft Olive Green'''</span>: #7BB375		*<span style="color:#7BB375">'''Soft Olive Green'''</span>: #7BB375
	*<span style="color:#0e98ba">'''Blue-green'''</span>: #0E98BA		*<span style="color:#0e98ba">'''Blue-green'''</span>: #0E98BA

File:Ion of scripture in early christianity 163 204 8067a2c6c3.pdf

SpencerMarsh — Mon, 21 Sep 2026 19:55:47 GMT

SpencerMarsh uploaded File:Ion of scripture in early christianity 163 204 8067a2c6c3.pdf

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The Church's position on abuse

Rcahoon — Mon, 21 Sep 2026 19:42:55 GMT

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	~~{{Main Page}}~~		<small> [[Abuse and The Church of Jesus Christ of Latter-day Saints]] \| <span style="color:#7BB375">Abuse</span></small>
	~~{{Navigation~~:Abuse}}
			__NOTOC__

	{{Header}}		{{Header}}

	==The Church has a no-tolerance stance toward abuse==		----
	The Church's handbooks emphasize that one purpose of Church discipline is to protect the innocent, especially against such crimes as predatory sexual behavior:
			{{CollapseHeaders
			\| title = ===The Church has a no-tolerance stance toward abuse===
			\| state = closed
			\| content = The Church's handbooks emphasize that one purpose of Church discipline is to protect the innocent, especially against such crimes as predatory sexual behavior:

	<blockquote>		<blockquote>
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	Victims of the evil acts of others are not guilty of sin. Church leaders should be sensitive to such victims and give caring attention to help them overcome the destructive effects of abuse. (Handbook 1 [2010], 17.3.2)		Victims of the evil acts of others are not guilty of sin. Church leaders should be sensitive to such victims and give caring attention to help them overcome the destructive effects of abuse. (Handbook 1 [2010], 17.3.2)
	</blockquote>		</blockquote>
			}}

	==Members who are victims of these sins are innocent of any wrongdoing==		{{CollapseHeaders
	#Sexual crimes virtually always require excommunication from the Church, and members guilty of these serious crimes have annotations placed upon their membership record that remain even if they return to full membership. Members guilty of such crimes have a lifetime ban on service with youth, missionary service, and temple service.		\| title = ===Members who are victims of these sins are innocent of any wrongdoing===
			\| state = closed
			\| content = #Sexual crimes virtually always require excommunication from the Church, and members guilty of these serious crimes have annotations placed upon their membership record that remain even if they return to full membership. Members guilty of such crimes have a lifetime ban on service with youth, missionary service, and temple service.
	#Members who are victims of these sins are innocent of any wrongdoing. The Church encourages them to seek help, and to receive the healing available to all through the atoning blood of Jesus Christ.		#Members who are victims of these sins are innocent of any wrongdoing. The Church encourages them to seek help, and to receive the healing available to all through the atoning blood of Jesus Christ.
			}}

	==Help for victims of abuse==		{{CollapseHeaders
	Those who have been the victims of the unrighteous acts of others are not guilty of any sin. Latter-day Saints believe that the atonement of Christ can heal all suffering, injustices, and traumas through Christ's grace. Many articles and resources are available, and members with such concerns are encouraged to consult with their local leaders.		\| title = ===Help for victims of abuse===
			\| state = closed
			\| content = Those who have been the victims of the unrighteous acts of others are not guilty of any sin. Latter-day Saints believe that the atonement of Christ can heal all suffering, injustices, and traumas through Christ's grace. Many articles and resources are available, and members with such concerns are encouraged to consult with their local leaders.

	One guide for bishops begins:		One guide for bishops begins:
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	Abuse includes the physical, emotional, sexual, or spiritual mistreatment of others. The first responsibility of the Church is to help those who have been abused in a kind and sensitive way and to protect those who may be vulnerable to future abuse. Abuse not only harms the body, but also deeply affects the mind and spirit. It often destroys faith and always causes confusion, doubt, mistrust, guilt, and fear. Help the member understand that he or she is not responsible for the abuser’s behavior and that faith can be regained or strengthened and hope and healing can come through the Atonement of Jesus Christ.<ref>''[http://providentliving.org/bishops-guide/abuse-victim Bishop's Guide: Helping Victims of Abuse]'' (on-line, accessed 8 January 2013).</ref>		Abuse includes the physical, emotional, sexual, or spiritual mistreatment of others. The first responsibility of the Church is to help those who have been abused in a kind and sensitive way and to protect those who may be vulnerable to future abuse. Abuse not only harms the body, but also deeply affects the mind and spirit. It often destroys faith and always causes confusion, doubt, mistrust, guilt, and fear. Help the member understand that he or she is not responsible for the abuser’s behavior and that faith can be regained or strengthened and hope and healing can come through the Atonement of Jesus Christ.<ref>''[http://providentliving.org/bishops-guide/abuse-victim Bishop's Guide: Helping Victims of Abuse]'' (on-line, accessed 8 January 2013).</ref>
	</blockquote>		</blockquote>
			}}

	==Mandatory discipline for the perpetrator of the abuse==		{{CollapseHeaders
	Church disciplinary action is ''required'' for a small set of sins, such as murder. Sexual abuse and incest are included in this group:		\| title = ===Mandatory discipline for the perpetrator of the abuse===
			\| state = closed
			\| content = Church disciplinary action is ''required'' for a small set of sins, such as murder. Sexual abuse and incest are included in this group:

	<blockquote>		<blockquote>
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	A disciplinary council must be held for a member who commits a serious transgression that shows him to be a predator with tendencies that present any kind of serious threat to other persons.(Handbook 1 [2010], 6.7.3, {{io}}		A disciplinary council must be held for a member who commits a serious transgression that shows him to be a predator with tendencies that present any kind of serious threat to other persons.(Handbook 1 [2010], 6.7.3, {{io}}
	</blockquote>		</blockquote>
			}}

	==Results of discipline==		{{CollapseHeaders
	Incest virtually always requires excommunication from the Church:		\| title = ===Results of discipline===
			\| state = closed
			\| content = Incest virtually always requires excommunication from the Church:

	<blockquote>		<blockquote>
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	</blockquote>		</blockquote>

	==Return to Church membership==		}}
	The First Presidency must approve any restoration of Church membership for those guilty of particularly serious sins, including:
			{{CollapseHeaders
			\| title = ===Return to Church membership===
			\| state = closed
			\| content = The First Presidency must approve any restoration of Church membership for those guilty of particularly serious sins, including:
	<blockquote>		<blockquote>
	...		...
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	</blockquote>		</blockquote>

	==Flagging Church membership records==		}}
	Those guilty of abuse of a child and other serious sins which place others at risk have their Church records annotated, and this annotation remains on the record permanently (even in the event of reinstatement in the Church). Only the First Presidency can authorize the removal of such an annotation:
			{{CollapseHeaders
			\| title = ===Flagging Church membership records===
			\| state = closed
			\| content = Those guilty of abuse of a child and other serious sins which place others at risk have their Church records annotated, and this annotation remains on the record permanently (even in the event of reinstatement in the Church). Only the First Presidency can authorize the removal of such an annotation:

	<blockquote>		<blockquote>
	incest, sexual offense against or serious physical abuse of a child,...predatory conduct.... (Handbook 1 [2010], 6.13.4)		incest, sexual offense against or serious physical abuse of a child,...predatory conduct.... (Handbook 1 [2010], 6.13.4)
	</blockquote>		</blockquote>
			}}

	==Abusers ~~are~~ have lifetime ineligiblity for some callings and assignments in the Church==		{{CollapseHeaders
	Even if they repent and return to full time activity in the Church, those who commit some crimes are ineligible for some types of Church service. These include:		\| title = ===Abusers have lifetime ineligiblity for some callings and assignments in the Church===
			\| state = closed
			\| content = Even if they repent and return to full time activity in the Church, those who commit some crimes are ineligible for some types of Church service. These include:

	Temple ordinance workers must:		Temple ordinance workers must:
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	A person whose membership record is annotated for having abused a child sexually or physically must not be given any calling or assignment involving children or youth. Also, careful consideration should be given to other assignments, such as home teaching or visiting teaching. These restrictions should remain in place until the First Presidency authorizes removal of the annotation. ... (Handbook 1 [2010], 17.3.2)		A person whose membership record is annotated for having abused a child sexually or physically must not be given any calling or assignment involving children or youth. Also, careful consideration should be given to other assignments, such as home teaching or visiting teaching. These restrictions should remain in place until the First Presidency authorizes removal of the annotation. ... (Handbook 1 [2010], 17.3.2)
	</blockquote>		</blockquote>
			}}



	{{To learn more box:abuse}}		{{To learn more box:abuse}}

Abuse and The Church of Jesus Christ of Latter-day Saints

Rcahoon — Mon, 21 Sep 2026 18:52:38 GMT

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	{{Main Page}}		< <small>[[Main Page\|<i>'''Back to FAIR Answers Index'''</i>]]</small>

			{{Header}}

			{{Summary1}} The position of The Church of Jesus Christ of Latter-day Saints on abuse is that "abuse cannot be tolerated in any form. Those who abuse their spouses, children, other family members, or anyone else violate the laws of God and man. . . . When abuse occurs, the first and immediate responsibility of Church leaders is to help those who have been abused and to protect vulnerable persons from future abuse."<ref>[https://www.churchofjesuschrist.org/study/manual/general-handbook/38-church-policies-and-guidelines?lang=eng#title_number92 38.6.2 "Abuse,"] General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints (2022).</ref>

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			<i>General Principles</i>

	~~{{Header}}~~

	The position ~~of The Church of Jesus Christ of Latter-day Saints~~ on abuse ~~is that "abuse cannot be tolerated in any form. Those who abuse their spouses, children, other family members, or anyone else violate the laws~~ of ~~God and man. . . . When~~ abuse ~~occurs, the first~~ and ~~immediate responsibility~~ of ~~Church leaders is to help those who have been abused and to protect vulnerable persons from future~~ abuse."<~~ref~~>[https://www.churchofjesuschrist.org/study/manual/general-handbook/38-church-policies-and-guidelines?lang=eng#title_number92 38.6.2 "Abuse,"] General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints (2022).</~~ref~~>		*[[The Church's position on abuse]]
			*[[Bishop interviews with youth]]
			*[[Mandatory reporting of abuse]]
			*[[Abuse victims and lack of culpability]]
			*[[Child abuse in the scriptures]]

			<i>Specific Cases</i>

	~~'''To view articles about~~ abuse ~~and the Church, click "Expand"~~ in the ~~blue bar:'''~~		*[[Ritual child abuse accusations in the 1990s]]
	~~{{Navigation:~~Abuse}}		*[[Abuse and the Boy Scouts of America]]
			*[[Bisbee, Arizona — Adams abuse case]]

User:Rcahoon

Rcahoon — Mon, 21 Sep 2026 18:26:43 GMT

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	'''My personal sandboxes'''		'''My personal sandboxes'''


	[[Spencer W. Kimball and Yoda]]		[[Spencer W. Kimball and Yoda]]

User:Rcahoon

Rcahoon — Fri, 18 Sep 2026 17:24:03 GMT

Created page with "Elder Cahoon's test page! '''My personal sandboxes''' Spencer W. Kimball and Yoda"

New page

Elder Cahoon's test page!

'''My personal sandboxes'''
[[Spencer W. Kimball and Yoda]]

Spencer W. Kimball and Yoda

Rcahoon — Fri, 18 Sep 2026 17:21:54 GMT

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	{{Summary1}} Among the many curious rumors and bits of folklore that travel around the Church, there are few that have gained as much traction as the idea that Spencer W. Kimball served as a model for the appearance and likeness of the character Yoda from the fictional space opera movie series known as ''Star Wars''. Kimball served as the twelfth President of The Church of Jesus Christ of Latter-day Saints. In ''Star Wars'', Yoda is a warrior known as a "Jedi" who trains other "Jedi" to fight.		{{Summary1}} Among the many curious rumors and bits of folklore that travel around the Church, there are few that have gained as much traction as the idea that Spencer W. Kimball served as a model for the appearance and likeness of the character Yoda from the fictional space opera movie series known as ''Star Wars''. Kimball served as the twelfth President of The Church of Jesus Christ of Latter-day Saints. In ''Star Wars'', Yoda is a warrior known as a "Jedi" who trains other "Jedi" to fight. <ref> Just testing this thingy out </ref>

			As previously pointed out,<ref> No actual pointing out Elder Cahoon knows no source</ref> their ears have the same natural curves and orientation, though Kimball's seem to be smaller in <b><i>'size.'</b></i>

	While the connection is tempting, there is no good evidence to support the notion that Spencer W. Kimball was the inspiration for Yoda.		While the connection is tempting, there is no good evidence to support the notion that Spencer W. Kimball was the inspiration for Yoda.

The Book of Abraham and Joseph Smith's Hebrew Classes with Joshua Seixas

Rcahoon — Fri, 18 Sep 2026 16:56:56 GMT

Just fixing a small typo I found: Abragam to Abraham

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	'''Summary:''' Several transliterations of Hebrew words in the Book of Abraham stem from Joseph Smith's classes with Rabbi Joshua Seixas. Critics allege that this constitutes plagiarism on the part of Joseph Smith. As supporting evidence, critics allege that the Hebrew used in the Book of ~~Abragam~~ is [https://en.wikipedia.org/wiki/Sephardi_Hebrew Sephardic Hebrew]. Sephardic Hebrew had its origins in 1492 following the exile of Jews from Spain. Thus, how could it have been spoken by Abraham? What's more, critics allege that Hebrew itself isn't a language old enough to have been spoken by Abraham. This page addresses the charge of plagiarism. [[Assessment of Claimed Anachronisms in the Book of Abraham#Hebrew Not Old Enough for Abraham\|On another page]], we have addressed how Hebrew could have been spoken by Abraham.		'''Summary:''' Several transliterations of Hebrew words in the Book of Abraham stem from Joseph Smith's classes with Rabbi Joshua Seixas. Critics allege that this constitutes plagiarism on the part of Joseph Smith. As supporting evidence, critics allege that the Hebrew used in the Book of Abraham is [https://en.wikipedia.org/wiki/Sephardi_Hebrew Sephardic Hebrew]. Sephardic Hebrew had its origins in 1492 following the exile of Jews from Spain. Thus, how could it have been spoken by Abraham? What's more, critics allege that Hebrew itself isn't a language old enough to have been spoken by Abraham. This page addresses the charge of plagiarism. [[Assessment of Claimed Anachronisms in the Book of Abraham#Hebrew Not Old Enough for Abraham\|On another page]], we have addressed how Hebrew could have been spoken by Abraham.
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	The following chart demonstrates similarities to Joshua Seixas' ''Manual Hebrew Grammar'' (1834):<ref>Taken from Stephen O. Smoot, "[https://journal.interpreterfoundation.org/joseph-smith-jr-as-a-translator-the-book-of-abraham-as-a-case-study/ Joseph Smith Jr. as a Translator: The Book of Abraham as Case Study]," ''Interpreter: A Journal of Latter-day Saint Faith and Scholarship'' 64 (2025): 357.</ref>		The following chart demonstrates similarities to Joshua Seixas' ''Manual Hebrew Grammar'' (1834):<ref>Taken from Stephen O. Smoot, "[https://journal.interpreterfoundation.org/joseph-smith-jr-as-a-translator-the-book-of-abraham-as-a-case-study/ Joseph Smith Jr. as a Translator: The Book of Abraham as Case Study]," ''Interpreter: A Journal of Latter-day Saint Faith and Scholarship'' 64 (2025): 357.</ref>

The Great Apostasy

SpencerMarsh — Thu, 17 Sep 2026 16:07:49 GMT

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	These men are now ''translated beings''. As Mark L. McConkie explained, "Latter-day Saint scriptures speak of a unique class of beings, persons whom the Lord has 'translated' or changed from a mortal state to one in which they are temporarily not subject to death, and in which they experience neither pain nor sorrow except for the sins of the world. Such beings appear to have much greater power than mortals. All translated beings will eventually experience physical death and resurrection (MD, p. 807-808). Translation is a necessary condition in special instances to further the work of the Lord."<ref>Mark L. McConkie, "[https://eom.byu.edu/index.php?title=Translated_Beings Translated Beings]," in ''Encyclopedia of Mormonism'', ed. Daniel H. Ludlow, 6 vols. (MacMillan Publishing, 1992), 4:1485.</ref>		These men are now ''translated beings''. As Mark L. McConkie explained, "Latter-day Saint scriptures speak of a unique class of beings, persons whom the Lord has 'translated' or changed from a mortal state to one in which they are temporarily not subject to death, and in which they experience neither pain nor sorrow except for the sins of the world. Such beings appear to have much greater power than mortals. All translated beings will eventually experience physical death and resurrection (MD, p. 807-808). Translation is a necessary condition in special instances to further the work of the Lord."<ref>Mark L. McConkie, "[https://eom.byu.edu/index.php?title=Translated_Beings Translated Beings]," in ''Encyclopedia of Mormonism'', ed. Daniel H. Ludlow, 6 vols. (MacMillan Publishing, 1992), 4:1485.</ref>

	John the Beloved wanted “power over death” so that he could bring souls unto Christ (Doctrine and Covenants 7:2). Christ gave John that power. John was to remain on the earth until Christ’s Second Coming. Until that time, he was to “prophesy before nations, kindreds, tongues, and people” (Doctrine and Covenants 7:3). John was made “as a flaming fire and a ministering angel” and was assigned to “minister for those who shall be heirs of salvation who dwell on the earth” (Doctrine and Covenants 7:6). The Savior told Peter that He would make Peter “minister for John and for thy brother James.” Importantly, the Savior said, “and unto you three I will give this power and keys of this ministry <i>until I come</i>” (Doctrine and Covenants 7:7, emphasis added). ~~John~~ then ~~appeared with~~ Peter ~~and~~ James, ~~with apostolic keys "committed" to them,~~ to ~~give those~~ keys to Joseph Smith and Oliver Cowdery (Doctrine and Covenants 27:13). Those keys were defined as the keys of Joseph and Oliver’s ministry (Doctrine and Covenants 27:12) and the “keys of [Christ’s] kingdom, and a dispensation of the gospel for the last times; and for the fulness of times” (Doctrine and Covenants 27:13).		John the Beloved wanted “power over death” so that he could bring souls unto Christ (Doctrine and Covenants 7:2). Christ gave John that power. John was to remain on the earth until Christ’s Second Coming. Until that time, he was to “prophesy before nations, kindreds, tongues, and people” (Doctrine and Covenants 7:3). John was made “as a flaming fire and a ministering angel” and was assigned to “minister for those who shall be heirs of salvation who dwell on the earth” (Doctrine and Covenants 7:6). The Savior told Peter that He would make Peter “minister for John and for thy brother James.” Importantly, the Savior said, “and unto you three I will give this power and keys of this ministry <i>until I come</i>” (Doctrine and Covenants 7:7, emphasis added). God then sent Peter, James, and John to confer their keys to Joseph Smith and Oliver Cowdery (Doctrine and Covenants 27:13). Those keys were defined as the keys of Joseph and Oliver’s ministry (Doctrine and Covenants 27:12) and the “keys of [Christ’s] kingdom, and a dispensation of the gospel for the last times; and for the fulness of times” (Doctrine and Covenants 27:13).

	The Three Nephites were made to do a work similar to that of John the Apostle. Before the Great Apostasy, Mormon records that they ministered unto "all the people," uniting and baptizing as many as would believe into the Church (3 Nephi 28:18). They apparently ministered unto Mormon and Moroni (3 Nephi 28:26; Mormon 8:11). Three others were ordained as Apostles in their stead after their translation (4 Nephi 1:14). The Lord physically took them away from the Nephites because of the Nephites' prevailing wickedness (Mormon 1:13; 8:10). Mormon tells us that there would be a moment in the Lord's timetable in which the Three Nephites would again "minister unto all the scattered tribes of Israel, and unto all nations, kindreds, tongues, and people, and shall bring out of them unto Jesus many souls, that their desire may be fulfilled, and also because of the convincing power of God which is in them" (3 Nephi 28:29). By praying to God they can show themselves unto whomever seems good to them (3 Nephi 28:30)		The Three Nephites were made to do a work similar to that of John the Apostle. Before the Great Apostasy, Mormon records that they ministered unto "all the people," uniting and baptizing as many as would believe into the Church (3 Nephi 28:18). They apparently ministered unto Mormon and Moroni (3 Nephi 28:26; Mormon 8:11). Three others were ordained as Apostles in their stead after their translation (4 Nephi 1:14). The Lord physically took them away from the Nephites because of the Nephites' prevailing wickedness (Mormon 1:13; 8:10). Mormon tells us that there would be a moment in the Lord's timetable in which the Three Nephites would again "minister unto all the scattered tribes of Israel, and unto all nations, kindreds, tongues, and people, and shall bring out of them unto Jesus many souls, that their desire may be fulfilled, and also because of the convincing power of God which is in them" (3 Nephi 28:29). By praying to God they can show themselves unto whomever seems good to them (3 Nephi 28:30)

	John and the Three Nephites must have retained apostolic authority since John eventually ordained Joseph and Oliver to that authority. However, it is also clear that they did not <i>exercise</i> that authority to administer the Church. This shows that there must be a distinction between priesthood ''power'', priesthood ''keys'' or ''authority'', and ''permission to exercise'' those keys or bestow them upon others. God did not enact a <i>custodial</i> loss of priesthood authority on the earth, but a <i>practical</i> loss. Even during the Great Apostasy, He has allowed John and the Three Nephites to minister unto specific people(s) and bring them to salvation and exaltation. However, as translated beings, they were not permitted to use their keys to restore and administer the Church during the Great Apostasy. Allowing beings that could not taste death to administer the Church may have been an improper use of divine authority. People would notice whether four individuals could never taste death, and that may have taken away the need to exercise faith.		John and the Three Nephites must have retained apostolic authority since John eventually ordained Joseph and Oliver to that authority. However, it is also clear that they did not <i>exercise</i> that authority to administer the Church. They did not operate within normal ecclesiastical channels. (In the case of the Three Nephites, their replacement with three ''new'' Apostles as well as their physical removal from the Americas makes this particularly clear.) This shows that there must be a distinction between priesthood ''power'', priesthood ''keys'' or ''authority'', and ''permission to exercise'' those keys or bestow them upon others. God did not enact a <i>custodial</i> loss of priesthood authority on the earth, but a <i>practical</i> loss. Even during the Great Apostasy, He has allowed John and the Three Nephites to minister unto specific people(s) and bring them to salvation and exaltation. However, as translated beings, they were not permitted to ''use'' their keys to restore and administer the Church during the Great Apostasy. Allowing beings that could not taste death to administer the Church may have been an improper use of divine authority. People would notice whether four individuals could never taste death, and that may have taken away the need to exercise faith.
	</wt>		</wt>
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	=====The Key Doctrines=====		=====The Key Doctrines=====
	~~As mentioned before, the~~ Apostasy resulted from the rejection of key doctrines. Below, we explore some of the possibilities. It is important that we do not overclaim regarding what needs to be a part of the ancient Church. Joseph Smith explained that the dispensation of the fullness of times was "a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories," that this dispensation included all dispensations, keys, powers, and glories "from the days of Adam even to the present time. '''And not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent''', shall be revealed unto babes and sucklings in this, the dispensation of the fulness of times" (Doctrine and Covenants 128:18, emphasis added). The Restoration does not need to be a one-for-one match to the primitive church to be an authentic restoration.		The Apostasy resulted from the rejection of key doctrines. Below, we explore some of the possibilities for ''which'' key doctrines. It is important that we do not overclaim regarding what needs to be a part of the ancient Church. Joseph Smith explained that the dispensation of the fullness of times was "a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories," that this dispensation included all dispensations, keys, powers, and glories "from the days of Adam even to the present time. '''And not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent''', shall be revealed unto babes and sucklings in this, the dispensation of the fulness of times" (Doctrine and Covenants 128:18, emphasis added). The Restoration does not need to be a one-for-one match to the primitive church to be an authentic restoration.


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	From a Latter-day Saint perspective, the issue is not merely one of ritual preference but of preserving the doctrine embodied in the ordinance itself. If baptism is intended to represent participation in Christ's death, burial, and resurrection, then changing its mode necessarily weakens or obscures that symbolism. The Restoration's return to baptism by immersion under proper priesthood authority is therefore understood as a restoration of both the ordinance and the profound doctrine of the Atonement that the ordinance was designed to proclaim.		From a Latter-day Saint perspective, the issue is not merely one of ritual preference but of preserving the doctrine embodied in the ordinance itself. If baptism is intended to represent participation in Christ's death, burial, and resurrection, then changing its mode necessarily weakens or obscures that symbolism. The Restoration's return to baptism by immersion under proper priesthood authority is therefore understood as a restoration of both the ordinance and the profound doctrine of the Atonement that the ordinance was designed to proclaim.

	======Closing the Canon======		<!--======Closing the Canon======
	The widespread belief that the canon of scripture had permanently closed may itself be evidence of the Great Apostasy. Although the process of recognizing the books of the New Testament unfolded gradually over several centuries, by the fourth and fifth centuries, many Christians had come to regard the biblical canon as complete and closed, with no expectation of additional scripture or authoritative revelation.		The widespread belief that the canon of scripture had permanently closed may itself be evidence of the Great Apostasy. Although the process of recognizing the books of the New Testament unfolded gradually over several centuries, by the fourth and fifth centuries, many Christians had come to regard the biblical canon as complete and closed, with no expectation of additional scripture or authoritative revelation.

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	If God truly intends to guide His Church through continuing revelation, then the loss of that expectation represents a profound spiritual change. The conviction that God had finished speaking effectively removed the expectation of new prophets, new scripture, and divine direction for new circumstances. Latter-day Saints, therefore, see the doctrine of a closed canon not merely as a theological conclusion, but as a symptom of a Church that no longer expected or received the revelatory voice of God.		If God truly intends to guide His Church through continuing revelation, then the loss of that expectation represents a profound spiritual change. The conviction that God had finished speaking effectively removed the expectation of new prophets, new scripture, and divine direction for new circumstances. Latter-day Saints, therefore, see the doctrine of a closed canon not merely as a theological conclusion, but as a symptom of a Church that no longer expected or received the revelatory voice of God.

	This perspective does not imply that God abandoned humanity or ceased inspiring individuals. Rather, it suggests that the institutional Church gradually lost the prophetic authority through which binding revelation for the whole Church was received. The Restoration's claim of continuing revelation and an open canon is therefore not an innovation but a return to the biblical pattern, in which God repeatedly declares, "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets" (Amos 3:7). The Restoration's addition of the Book of Mormon, Doctrine and Covenants, and ongoing prophetic revelation reflects the conviction that a living God continues to speak to His children today.		This perspective does not imply that God abandoned humanity or ceased inspiring individuals. Rather, it suggests that the institutional Church gradually lost the prophetic authority through which binding revelation for the whole Church was received. The Restoration's claim of continuing revelation and an open canon is therefore not an innovation but a return to the biblical pattern, in which God repeatedly declares, "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets" (Amos 3:7). The Restoration's addition of the Book of Mormon, Doctrine and Covenants, and ongoing prophetic revelation reflects the conviction that a living God continues to speak to His children today.-->

	======The Change of Covenants======		======The Change of Covenants======

Biblical inerrancy

SpencerMarsh — Wed, 16 Sep 2026 16:09:26 GMT

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	{{~~Main Page~~}}		<small>[[The Bible\|Holy Bible]] \| <span style="color:#7BB375">Biblical Inerrancy</span></small>
	~~{{Navigation~~:Bible}}{{~~blankline}}~~		__NOTOC__
			<h1><b>Biblical Inerrancy</b></h1>
	=Does the Bible ~~itself~~ claim to be inerrant?=		{{Summary1}} Some Christians believe the Bible to be ''inerrant'': without error. However, the Bible does not claim that it is inerrant. Latter-day Saint belief that the Bible is the word of God "as far as it is translated correctly" is justified.
	==The Bible nowhere makes the claim that it is inerrant==		----
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			\| title = ===Question: Does the Bible claim to be inerrant?===
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			====The Bible nowhere makes the claim that it is inerrant====
	As Blake Ostler observed of the "Chicago Statement on Biblical Inerrancy":<ref>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.</ref>		As Blake Ostler observed of the "Chicago Statement on Biblical Inerrancy":<ref>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.</ref>

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	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.<ref>{{FR-11-2-3}} {{io}}</ref>		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.<ref>{{FR-11-2-3}} {{io}}</ref>
	</blockquote>		</blockquote>
			}}
	=Is any book of scripture perfect?=		{{CollapseHeaders
	==No book of scripture is "perfect"==		\| title = ===Question: Is any book of scripture perfect?===
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			====No book of scripture is "perfect"====
	Latter-day Saints do not subscribe to the conservative Protestant belief in [[Biblical inerrancy\|scriptural inerrancy]]. We do not believe that ''any'' book of scripture is perfect or infallible. Brigham Young explained:		Latter-day Saints do not subscribe to the conservative Protestant belief in [[Biblical inerrancy\|scriptural inerrancy]]. We do not believe that ''any'' book of scripture is perfect or infallible. Brigham Young explained:

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	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.<ref>{{JDfairwiki\|author=George A. Smith\|vol=12\|start=335\|disc=63}} [15 November 1863]</ref>		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.<ref>{{JDfairwiki\|author=George A. Smith\|vol=12\|start=335\|disc=63}} [15 November 1863]</ref>
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	=Do Latter-day Saints consider the Bible to be untrustworthy?=		\| title = ===Question: 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==		\| state = closed
			\| content =
			====Early Latter-day Saint 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.		It is claimed that Latter-day Saint leaders diminish the Bible as untrustworthy.
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	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.		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==		====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.		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.
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	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.		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==		====Early Latter-day Saint 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.<ref>Perhaps as many as 120 members of the LDS Church studied under Seixas while he was in Kirtland.</ref> 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.'		One of the often-neglected events in Latter-day Saint 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.<ref>Perhaps as many as 120 members of the LDS Church studied under Seixas while he was in Kirtland.</ref> 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.		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==		====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.		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.<ref>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.</ref> 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.<ref>Benjamin McGuire, "[http://www.fairlds.org/FAIR_Conferences/2001_Nephi_and_Goliath.html Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi]" (text), or [[Topical_Guide/Multimedia_presentations/Videos/YouTube/FAIR_Conference/2001#Benjamin_McGuire_-_.22Nephi_and_Goliath:_A_Reappraisal_of_the_Use_of_the_Old_Testament_in_First_Nephi.22\|video]].</ref> 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.		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.<ref>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.</ref> 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.<ref>Benjamin McGuire, "[http://www.fairlds.org/FAIR_Conferences/2001_Nephi_and_Goliath.html Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi]" (text), or [[Topical_Guide/Multimedia_presentations/Videos/YouTube/FAIR_Conference/2001#Benjamin_McGuire_-_.22Nephi_and_Goliath:_A_Reappraisal_of_the_Use_of_the_Old_Testament_in_First_Nephi.22\|video]].</ref> 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.
			}}
			{{Critical sources box:The Bible/Trustworthy/CriticalSources}}


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	[[Category:Questions]]		[[Category:Questions]]

User:SpencerMarsh

SpencerMarsh — Wed, 16 Sep 2026 16:07:42 GMT

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	~~{{:Question: Is there any evidence of the apostasy from materials from early Christian history besides the Bible?}}~~

Question: Is there any evidence of the apostasy from materials from early Christian history besides the Bible?

SpencerMarsh — Wed, 16 Sep 2026 16:07:20 GMT

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	==Question: Is there any evidence of the apostasy from materials from early Christian history besides the Bible?==		==Question: Is there any evidence of the apostasy from materials from early Christian history besides the Bible?==
	===The testimony of the early Christian Fathers does not incline us to see a united group of Christian disciples faithful to the teachings of Jesus and the apostles===		===The testimony of the early Christian Fathers does not incline us to see a united group of Christian disciples faithful to the teachings of Jesus and the apostles===
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	As scholars have long realized, the testimony of the Fathers does not incline us to see a united group of Christian disciples faithful to the teachings of Jesus and the apostles. Rather, with the death of the apostles, the congregations of Christians were riven by schism, disagreement, doctrinal innovation, and a lack of the clarity that can only come from divinely-commissioned prophets and apostles. It is clear from the Fathers themselves that something quite disturbing was underway soon after the apostles' death.		As scholars have long realized, the testimony of the Fathers does not incline us to see a united group of Christian disciples faithful to the teachings of Jesus and the apostles. Rather, with the death of the apostles, the congregations of Christians were riven by schism, disagreement, doctrinal innovation, and a lack of the clarity that can only come from divinely-commissioned prophets and apostles. It is clear from the Fathers themselves that something quite disturbing was underway soon after the apostles' death.

	Many of the early Christian Fathers did probably not see themselves as part of an apostate Christianity or group. However, as we watch Christian debate, practice, belief, and doctrine alter as the years pass, it is difficult not to conclude that serious and substantial changes were at work once the apostles were gone. (Some changes were noted and bemoaned by [[Apostasy/Members_didn't_notice\|some]] early Christian authors, however.)		Many of the early Christian Fathers did probably not see themselves as part of an apostate Christianity or group. However, as we watch Christian debate, practice, belief, and doctrine alter as the years pass, it is difficult not to conclude that serious and substantial changes were at work once the apostles were gone. (Some changes were noted and bemoaned by [[Apostasy/Members_didn't_notice\|some]] early Christian authors, however.)
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User:SpencerMarsh

SpencerMarsh — Wed, 16 Sep 2026 16:06:57 GMT

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			{{:Question: Is there any evidence of the apostasy from materials from early Christian history besides the Bible?}}

Question: Is there any evidence of the apostasy from materials from early Christian history besides the Bible?

SpencerMarsh — Wed, 16 Sep 2026 16:06:36 GMT

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	==Question: Is there any evidence of the apostasy from materials from early Christian history besides the Bible?==		==Question: Is there any evidence of the apostasy from materials from early Christian history besides the Bible?==
	===The testimony of the early Christian Fathers does not incline us to see a united group of Christian disciples faithful to the teachings of Jesus and the apostles===		===The testimony of the early Christian Fathers does not incline us to see a united group of Christian disciples faithful to the teachings of Jesus and the apostles===
			</onlyinclude>
	As scholars have long realized, the testimony of the Fathers does not incline us to see a united group of Christian disciples faithful to the teachings of Jesus and the apostles. Rather, with the death of the apostles, the congregations of Christians were riven by schism, disagreement, doctrinal innovation, and a lack of the clarity that can only come from divinely-commissioned prophets and apostles. It is clear from the Fathers themselves that something quite disturbing was underway soon after the apostles' death.		As scholars have long realized, the testimony of the Fathers does not incline us to see a united group of Christian disciples faithful to the teachings of Jesus and the apostles. Rather, with the death of the apostles, the congregations of Christians were riven by schism, disagreement, doctrinal innovation, and a lack of the clarity that can only come from divinely-commissioned prophets and apostles. It is clear from the Fathers themselves that something quite disturbing was underway soon after the apostles' death.

	Many of the early Christian Fathers did probably not see themselves as part of an apostate Christianity or group. However, as we watch Christian debate, practice, belief, and doctrine alter as the years pass, it is difficult not to conclude that serious and substantial changes were at work once the apostles were gone. (Some changes were noted and bemoaned by [[Apostasy/Members_didn't_notice\|some]] early Christian authors, however.)		Many of the early Christian Fathers did probably not see themselves as part of an apostate Christianity or group. However, as we watch Christian debate, practice, belief, and doctrine alter as the years pass, it is difficult not to conclude that serious and substantial changes were at work once the apostles were gone. (Some changes were noted and bemoaned by [[Apostasy/Members_didn't_notice\|some]] early Christian authors, however.)
	~~</onlyinclude>~~
	{{endnotes sources}}		{{endnotes sources}}

Introduction to Book of Abraham Documents

SpencerMarsh — Wed, 16 Sep 2026 15:49:58 GMT

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	<small>[[Book of Abraham]] \| <span style="color:#7BB375">Intro to Documents</span></small>		<small>[[Book of Abraham]] \| <span style="color:#7BB375">Intro to Documents</span></small>
	~~__NOTOC__~~
	{{Header}}		{{Header}}
	For anyone who is interested in learning more about the controversies surrounding the Book of Abraham, they must have a firm grasp of the relevant historical documents. This page links to others that provide a general overview of relevant Book of Abraham documents, a description regarding the origins of the papyri in particular, and, finally, a summary of the historical statements from eyewitnesses regarding the production of the Book of Abraham.		For anyone who is interested in learning more about the controversies surrounding the Book of Abraham, they must have a firm grasp of the relevant historical documents. This page links to others that provide a general overview of relevant Book of Abraham documents, a description regarding the origins of the papyri in particular, and, finally, a summary of the historical statements from eyewitnesses regarding the production of the Book of Abraham.

User:Rcahoon

JaredRiddick — Wed, 16 Sep 2026 15:30:20 GMT

User account Rcahoon was created by JaredRiddick and password was sent by email New person working on the Wiki

Template:Book:Scharffs:Truth About the Godmakers

SpencerMarsh — Tue, 15 Sep 2026 19:02:54 GMT

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	Gilbert W. Scharffs, ''The Truth ~~about~~ ‘The God Makers’'' (~~Salt Lake City, Utah:~~ Publishers Press, 1989; republished by Bookcraft, 1994){{#if:{{{end\|}}}\|, {{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}} {{fairlink\|url=http://www.fairlds.org/The_God_Makers/ Full text}} ~~ISBN 088494963X.~~		Gilbert W. Scharffs, ''The Truth About ‘The God Makers’'' (Publishers Press, 1989; republished by Bookcraft, 1994){{#if:{{{end\|}}}\|, {{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}} {{fairlink\|url=http://www.fairlds.org/The_God_Makers/ Full text}}

KJV translation errors in the Book of Mormon

SpencerMarsh — Tue, 15 Sep 2026 19:01:39 GMT

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	\|\|Or the lawful captive delivered		\|\|Or the lawful captive delivered
	\|\|"Shall the prey be taken from the mighty, '''or the lawful captive delivered'''?" ([https://www.kingjamesbibleonline.org/1611_Isaiah-Chapter-49/#24 1611] \| [https://www.kingjamesbibleonline.org/Isaiah-Chapter-49/#24 1769] \| [https://biblehub.com/parallel/isaiah/49-24.htm Bible Hub])		\|\|"Shall the prey be taken from the mighty, '''or the lawful captive delivered'''?" ([https://www.kingjamesbibleonline.org/1611_Isaiah-Chapter-49/#24 1611] \| [https://www.kingjamesbibleonline.org/Isaiah-Chapter-49/#24 1769] \| [https://biblehub.com/parallel/isaiah/49-24.htm Bible Hub])
	\|\|<span style="color:#7BB375">'''Translation Variant.'''</span> Wright asserts that the better translation would be "Can...captives (be) retrieved from a victor?"<ref name="wrightjosephisaiah" />{{Rp\|219n48.}} [https://biblehub.com/isaiah/49-24.htm Popular English biblical translations vary] between saying captives of the "mighty," "tyrant," "righteous," "victor," or "conqueror." The verse can only be considered a translation variant rather than an error. "The rhetorical questions function here as assertions of divine power insofar as the LORD can make these things happen."<ref name="Sweeney">Marvin A. Sweeney, "Isaiah," in ''The New Oxford Annotated Bible'', ed. Michael D. Coogan, 5th ed. (~~New York:~~ Oxford University Press, 2018).</ref>{{Rp\|1047n24–26}} God is asserting that he can free the Israelites taken captive by those who oppress them. Thus, regardless of the translation options, the intent of the verse is not changed substantively.		\|\|<span style="color:#7BB375">'''Translation Variant.'''</span> Wright asserts that the better translation would be "Can...captives (be) retrieved from a victor?"<ref name="wrightjosephisaiah" />{{Rp\|219n48.}} [https://biblehub.com/isaiah/49-24.htm Popular English biblical translations vary] between saying captives of the "mighty," "tyrant," "righteous," "victor," or "conqueror." The verse can only be considered a translation variant rather than an error. "The rhetorical questions function here as assertions of divine power insofar as the LORD can make these things happen."<ref name="Sweeney">Marvin A. Sweeney, "Isaiah," in ''The New Oxford Annotated Bible'', ed. Michael D. Coogan, 5th ed. (Oxford University Press, 2018).</ref>{{Rp\|1047n24–26}} God is asserting that he can free the Israelites taken captive by those who oppress them. Thus, regardless of the translation options, the intent of the verse is not changed substantively.
	\|-style="vertical-align:top;"		\|-style="vertical-align:top;"
	\|6. {{s\|\|Isaiah\|50\|4}} ~ {{s\|2\|Nephi\|7\|4}}		\|6. {{s\|\|Isaiah\|50\|4}} ~ {{s\|2\|Nephi\|7\|4}}

Template:Book:Webster:Dictionary

SpencerMarsh — Tue, 15 Sep 2026 19:01:21 GMT

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	Noah Webster, ''An American Dictionary of the English Language'' (~~New York:~~ S. Converse, 1828){{#if:{{{article\|}}}\|, s.v. "[http://1828.mshaffer.com/d/search/word,{{{article\|}}} {{{article\|}}}]."\|}}{{#if:{{{word\|}}}\|, s.v. "[http://1828.mshaffer.com/d/search/word,{{{word\|}}} {{{word\|}}}]."\|}}		Noah Webster, ''An American Dictionary of the English Language'' (S. Converse, 1828){{#if:{{{article\|}}}\|, s.v. "[http://1828.mshaffer.com/d/search/word,{{{article\|}}} {{{article\|}}}]."\|}}{{#if:{{{word\|}}}\|, s.v. "[http://1828.mshaffer.com/d/search/word,{{{word\|}}} {{{word\|}}}]."\|}}

Template:Book:Skousen:The Earliest Text

SpencerMarsh — Tue, 15 Sep 2026 18:59:40 GMT

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	{{book\|author=Royal Skousen, ed.\|title=The Book of Mormon: The Earliest Text, 2nd edition\|publisher=Yale University Press\|date=2022~~\|place=New Haven, CT~~\|pages=}}{{link\|url=https://bookofmormoncentral.org/content/book-mormon-earliest-text}}		{{book\|author=Royal Skousen, ed.\|title=The Book of Mormon: The Earliest Text, 2nd edition\|publisher=Yale University Press\|date=2022\|pages=}}{{link\|url=https://bookofmormoncentral.org/content/book-mormon-earliest-text}}

Template:Book:Smith:History of Joseph Smith by His Mother:1954

SpencerMarsh — Tue, 15 Sep 2026 18:57:13 GMT

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	Preston Nibley, ~~editor~~, ''History of Joseph Smith by His Mother, Lucy Mack Smith'' (~~Salt Lake City, UT:~~ Deseret Book Company, 1954){{#if:{{{end\|}}}\|, {{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}}		Preston Nibley, ed., ''History of Joseph Smith by His Mother, Lucy Mack Smith'' (Deseret Book Company, 1954){{#if:{{{end\|}}}\|, {{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}}

Template:Book:Nibley:Since Cumorah

SpencerMarsh — Tue, 15 Sep 2026 17:40:54 GMT

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	Hugh W. Nibley, ''[https://publications.mi.byu.edu/book/since-cumorah/ Since Cumorah]'', 2nd ~~edition~~, (Vol. 7 of the Collected Works of Hugh Nibley), ~~edited by~~ John W. Welch, (~~Salt Lake City, Utah :~~ Deseret Book Company ; ~~Provo, Utah :~~ Foundation for Ancient Research and Mormon Studies, 1988){{#if:{{{end\|}}}\|,{{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}} ISBN 0875791395.		Hugh W. Nibley, ''[https://publications.mi.byu.edu/book/since-cumorah/ Since Cumorah]'', 2nd ed., (Vol. 7 of the Collected Works of Hugh Nibley), ed. John W. Welch, (Deseret Book Company ; Foundation for Ancient Research and Mormon Studies, 1988){{#if:{{{end\|}}}\|,{{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}} ISBN 0875791395.

KJV translation errors in the Book of Mormon

SpencerMarsh — Tue, 15 Sep 2026 16:43:38 GMT

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	====Plagiarism is implausible #4—Some 'errors' find confirmation in texts unknown to Joseph Smith====		====Plagiarism is implausible #4—Some 'errors' find confirmation in texts unknown to Joseph Smith====

	A closer look at these duplicate texts actually provides us with an additional witness of the Book of Mormon's authenticity.<ref>See Michael Hickenbotham, ''Answering Challenging Mormon Questions: Replies to 130 Queries by Friends and Critics of the LDS Church'' (~~Springville, UT:~~ Cedar Fort Publisher, 2004),193-196.{{NB}}</ref> One verse ({{s\|2\|Nephi\|12\|16}}) is not only different but adds a completely new phrase: "And upon all the ships of the sea." This non-King James addition agrees with the Greek (Septuagint) version of the Bible, which was first translated into English in 1808 by Charles Thomson. It is also contained in the Coverdale 1535 translation of the Bible.<ref>The implications of this change represent a more complicated textual history than previously thought. See discussion in {{Seely:Upon All The Ships Of The Sea And:JBMS:2005}}. For earlier discussions, see {{TruthGodmakers1 \| start=172}}; see also {{AncientAmericaBoM\|start=100\|end=102}}; {{Nibley7\|start=129\|end=143}}; Royal Skousen, "[https://archive.bookofmormoncentral.org/content/textual-variants-isaiah-quotations-book-mormon Textual Variants in the Isaiah Quotations of the Book of Mormon]," in ''Isaiah in the Book of Mormon'', ed. Donald W. Parry and John W. Welch (FARMS, 1998), 376.</ref> John Tvedtnes has also shown that many of the Book of Mormon's translation variants of Isaiah have ancient support.<ref>John A. Tvedtnes, "[https://rsc.byu.edu/isaiah-prophets/isaiah-variants-book-mormon Isaiah Variants in the Book of Mormon]," in ''Isaiah and the Prophets: Inspired Voices from the Old Testament'', ed. Monte S. Nyman and Charles D. Tate Jr. (Religious Studies Center, Brigham Young University, 1984), 165-78. David Wright responded to John Tvedtnes' chapter therein. Tvedtnes responds to Wright in John A. Tvedtnes, "[https://archive.bookofmormoncentral.org/content/isaiah-bible-and-book-mormon Isaiah in the Bible and the Book of Mormon]," ''The FARMS Review'' 16, no. 2 (2004): 161–72.{{Tvedtnes:Isaiah In The Bible And The Book Of:FARMS Review:2004}}</ref> BYU Professor Paul Y. Hoskisson has shown that "[t]he brass plates version of {{s\|\|Isaiah\|2\|2}}, as contained in {{s\|2\|Nephi\|12\|2}}, contains a small difference, not attested in any other pre-1830 Isaiah witness, that not only helps clarify the meaning but also ties the verse to events of the Restoration. The change does so by introducing a Hebraism that would have been impossible for Joseph Smith, the Prophet, to have produced on his own."<ref>{{Interpreter:Hoskisson:Was Joseph Smith Smarter Than The Average Fourth:2015}}</ref>		A closer look at these duplicate texts actually provides us with an additional witness of the Book of Mormon's authenticity.<ref>See Michael Hickenbotham, ''Answering Challenging Mormon Questions: Replies to 130 Queries by Friends and Critics of the LDS Church'' (Cedar Fort Publisher, 2004),193-196.{{NB}}</ref> One verse ({{s\|2\|Nephi\|12\|16}}) is not only different but adds a completely new phrase: "And upon all the ships of the sea." This non-King James addition agrees with the Greek (Septuagint) version of the Bible, which was first translated into English in 1808 by Charles Thomson. It is also contained in the Coverdale 1535 translation of the Bible.<ref>The implications of this change represent a more complicated textual history than previously thought. See discussion in {{Seely:Upon All The Ships Of The Sea And:JBMS:2005}}. For earlier discussions, see {{TruthGodmakers1 \| start=172}}; see also {{AncientAmericaBoM\|start=100\|end=102}}; {{Nibley7\|start=129\|end=143}}; Royal Skousen, "[https://archive.bookofmormoncentral.org/content/textual-variants-isaiah-quotations-book-mormon Textual Variants in the Isaiah Quotations of the Book of Mormon]," in ''Isaiah in the Book of Mormon'', ed. Donald W. Parry and John W. Welch (FARMS, 1998), 376.</ref> John Tvedtnes has also shown that many of the Book of Mormon's translation variants of Isaiah have ancient support.<ref>John A. Tvedtnes, "[https://rsc.byu.edu/isaiah-prophets/isaiah-variants-book-mormon Isaiah Variants in the Book of Mormon]," in ''Isaiah and the Prophets: Inspired Voices from the Old Testament'', ed. Monte S. Nyman and Charles D. Tate Jr. (Religious Studies Center, Brigham Young University, 1984), 165-78. David Wright responded to John Tvedtnes' chapter therein. Tvedtnes responds to Wright in John A. Tvedtnes, "[https://archive.bookofmormoncentral.org/content/isaiah-bible-and-book-mormon Isaiah in the Bible and the Book of Mormon]," ''The FARMS Review'' 16, no. 2 (2004): 161–72.{{Tvedtnes:Isaiah In The Bible And The Book Of:FARMS Review:2004}}</ref> BYU Professor Paul Y. Hoskisson has shown that "[t]he brass plates version of {{s\|\|Isaiah\|2\|2}}, as contained in {{s\|2\|Nephi\|12\|2}}, contains a small difference, not attested in any other pre-1830 Isaiah witness, that not only helps clarify the meaning but also ties the verse to events of the Restoration. The change does so by introducing a Hebraism that would have been impossible for Joseph Smith, the Prophet, to have produced on his own."<ref>{{Interpreter:Hoskisson:Was Joseph Smith Smarter Than The Average Fourth:2015}}</ref>

	These factors throw a huge wrench into any critic's theories that Joseph Smith merely cribbed from the KJV Isaiah. Why would Joseph Smith crib the KJV, including all of its translation errors, but then somehow find the ''one phrase'', "upon all the ships of the sea," from the Greek Septuagint and 1535 Coverdale Bible? How could he make sure that his translation of Isaiah had support from ancient renderings of Isaiah, and make sure that his version of Isaiah in the Book of Mormon had authentic Hebraisms made to be part of the text as well? It's obviously ''possible'' that he did, but ''highly unlikely''.		These factors throw a huge wrench into any critic's theories that Joseph Smith merely cribbed from the KJV Isaiah. Why would Joseph Smith crib the KJV, including all of its translation errors, but then somehow find the ''one phrase'', "upon all the ships of the sea," from the Greek Septuagint and 1535 Coverdale Bible? How could he make sure that his translation of Isaiah had support from ancient renderings of Isaiah, and make sure that his version of Isaiah in the Book of Mormon had authentic Hebraisms made to be part of the text as well? It's obviously ''possible'' that he did, but ''highly unlikely''.

Template:Book:Bushman:Joseph Smith and the Beginnings of Mormonism

SpencerMarsh — Tue, 15 Sep 2026 16:43:32 GMT

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	Richard L. Bushman, ''Joseph Smith and the Beginnings of Mormonism'' (~~Urbana and Chicago, Illinois:~~ University of Illinois Press; Reprint edition, 1987){{#if:{{{end\|}}}\|, {{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}} ~~ISBN 0252060121.~~		Richard L. Bushman, ''Joseph Smith and the Beginnings of Mormonism'' (University of Illinois Press; Reprint edition, 1987){{#if:{{{end\|}}}\|, {{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}}

KJV translation errors in the Book of Mormon

SpencerMarsh — Tue, 15 Sep 2026 16:42:07 GMT

Show changes

Template:CriticalWork:Vogel Metcalfe:American Apocrypha

SpencerMarsh — Tue, 15 Sep 2026 16:39:58 GMT

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	''American Apocrypha'', ed. Dan Vogel and Brent Lee Metcalfe (~~Salt Lake City:~~ Signature Books, 2002), {{{pages}}}.<noinclude>		''American Apocrypha'', ed. Dan Vogel and Brent Lee Metcalfe (Signature Books, 2002), {{{pages}}}.<noinclude>
	</noinclude>		</noinclude>

Template:CriticalWork:Metcalfe:New Approaches

SpencerMarsh — Tue, 15 Sep 2026 16:39:45 GMT

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	Brent Lee Metcalfe ~~(editor)~~, [[New Approaches to the Book of Mormon\|''New Approaches to the Book of Mormon'']]: Explorations in Critical Methodology (~~Salt Lake City, Utah:~~ Signature Book, 1993){{#if:{{{end\|}}}\|, {{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}}<noinclude>		Brent Lee Metcalfe, ed., [[New Approaches to the Book of Mormon\|''New Approaches to the Book of Mormon'']]: Explorations in Critical Methodology (Signature Book, 1993){{#if:{{{end\|}}}\|, {{{start}}}–{{{end}}}.\|{{#if:{{{start\|}}}\|, {{{start}}}.\|{{#if:{{{pages\|}}}\|, {{{pages}}}.\|.}}}}}}<noinclude>
	</noinclude>		</noinclude>

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	\|\|Or the lawful captive delivered		\|\|Or the lawful captive delivered
	\|\|"Shall the prey be taken from the mighty, '''or the lawful captive delivered'''?" ([https://www.kingjamesbibleonline.org/1611_Isaiah-Chapter-49/#24 1611] \| [https://www.kingjamesbibleonline.org/Isaiah-Chapter-49/#24 1769] \| [https://biblehub.com/parallel/isaiah/49-24.htm Bible Hub])		\|\|"Shall the prey be taken from the mighty, '''or the lawful captive delivered'''?" ([https://www.kingjamesbibleonline.org/1611_Isaiah-Chapter-49/#24 1611] \| [https://www.kingjamesbibleonline.org/Isaiah-Chapter-49/#24 1769] \| [https://biblehub.com/parallel/isaiah/49-24.htm Bible Hub])
	\|\|<span style="color:#7BB375">'''Translation Variant.'''</span> Wright asserts that the better translation would be "Can...captives (be) retrieved from a victor?"<ref name="wrightjosephisaiah" />{{Rp\|219n48.}} [https://biblehub.com/isaiah/49-24.htm Popular English biblical translations vary] between saying captives of the "mighty," "tyrant," "righteous," "victor," or "conqueror." The verse can only be considered a translation variant rather than an error. "The rhetorical questions function here as assertions of divine power insofar as the LORD can make these things happen."<ref name="Sweeney">Marvin A. Sweeney, "Isaiah," in ''The New Oxford Annotated Bible'', ed. Michael D. Coogan, 5th ed. (~~New York:~~ Oxford University Press, 2018).</ref>{{Rp\|1047n24–26}} God is asserting that he can free the Israelites taken captive by those who oppress them. Thus, regardless of the translation options, the intent of the verse is not changed substantively.		\|\|<span style="color:#7BB375">'''Translation Variant.'''</span> Wright asserts that the better translation would be "Can...captives (be) retrieved from a victor?"<ref name="wrightjosephisaiah" />{{Rp\|219n48.}} [https://biblehub.com/isaiah/49-24.htm Popular English biblical translations vary] between saying captives of the "mighty," "tyrant," "righteous," "victor," or "conqueror." The verse can only be considered a translation variant rather than an error. "The rhetorical questions function here as assertions of divine power insofar as the LORD can make these things happen."<ref name="Sweeney">Marvin A. Sweeney, "Isaiah," in ''The New Oxford Annotated Bible'', ed. Michael D. Coogan, 5th ed. (Oxford University Press, 2018).</ref>{{Rp\|1047n24–26}} God is asserting that he can free the Israelites taken captive by those who oppress them. Thus, regardless of the translation options, the intent of the verse is not changed substantively.
	\|-style="vertical-align:top;"		\|-style="vertical-align:top;"
	\|6. {{s\|\|Isaiah\|50\|4}} ~ {{s\|2\|Nephi\|7\|4}}		\|6. {{s\|\|Isaiah\|50\|4}} ~ {{s\|2\|Nephi\|7\|4}}