Response to claims made in "Chapter 5: People of Zion"

Claims made in "Chapter 4: Smith's Golden Book"

A FAIR Analysis of: One Nation Under Gods, a work by author: Richard Abanes

Claims made in "Chapter 6: No rest for the Righteous"

Claim Evaluation

One Nation Under Gods

Response to claims made in One Nation Under Gods, "Chapter 5: People of Zion"

Jump to details:

• Response to claim: 83, 517n2 (HB) - The book states that the "Mormon church" was formally organized in New York
• Response to claim: 517n2 (HB) - The official name of the Church's changed from The Church of Christ to The Church of the Latter Day Saints and then to The Church of Jesus Christ of Latter-day Saints
• Response to claim: 86, n22-23 (HB) - Did "anti-Christendom" become a "defining feature of Mormonism?"
• Response to claim: 86, n24-25 - Does the Church teach that "Satan sits in the place of God in Christianity"?
• Response to claim: 87, 517n26 - "Smith's long association with occultism also helped draw spiritual 'seekers' into Mormonism"
• Response to claim: 89, 518n47 - A revelation changed to conceal Oliver Cowdery's use of a divining rod
• Response to claim: 89, 518n49 - Did Joseph give Brigham Young and Heber C. Kimball divining rods "as a symbol of gratitude for their loyalty"?
• Response to claim: 89 - Did Joseph's family own a "magic dagger"?
• Response to claim: 89-90, 519n53-57 - Did Joseph's family own "three homemade magical parchments"?
• Response to claim: 89 - Did Joseph have a "Jupiter talisman" with him the day he died?
• Response to claim: 519n58 (PB) - The author states: In 1998, Apostle David B. Haight "reinvoked the astrological principle that people should 'do nothing without the assistance of the moon'"
• Response to claim: 92 - There is "no question" that Mormonism began as a "doomsday sect led by an end-time prophet"
• Response to claim: 95, 522n74 (HB) - Did Martin Harris claim that "all temporal and spiritual power would be given over to The Prophet Joseph Smith"?
• Response to claim: 99, 521n97 - Joseph claimed that his revision of the Bible..."re-inserted a great deal of material that supposedly had been excised from it by corrupt and evil men"
• Response to claim: 99, n100 - "Mormon high priests possessed the authority to bestow salvation"

Response to claim: 83, 517n2 (HB) - The book states that the "Mormon church" was formally organized in New York

The author(s) of One Nation Under Gods make(s) the following claim:

The book states that the "Mormon church" was formally organized in New York.

Author's sources:

1. N/A

FAIR's Response

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

There is no church called the "Mormon Church." "The Church of Christ" was formally organized in New York by Joseph Smith. The author appears to want to avoid mentioning the name of Christ in association with Mormonism.

Question: What names did the Church go by prior to the revelation which established the correct one?

The Church was referred to as "The Church of Christ," "The Church of Jesus Christ," "The Church of God," and "The Church of the Latter-day Saints"

B.H. Roberts, in a note on pages 23 and 24 of the History of the Church, Volume III, stated:

It will be observed that in verses three and four of this revelation the Lord gives to the Church its official name, "The Church of Jesus Christ of Latter-day Saints." Previous to this the Church had been called "The Church of Christ," "The Church of Jesus Christ," "The Church of God," and by a conference of Elders held at Kirtland in May, 1834, (see Church History, vol. 2, pp. 62-3), it was given the name "The Church of the Latter-day Saints." All these names, however, were by this revelation brushed aside, and since then the official name given in this revelation has been recognized as the true title of the Church, though often spoken of as "The Mormon Church," the "Church of Christ," etc. The appropriateness of this title is self evident, and in it there is a beautiful recognition of the relationship both of the Lord Jesus Christ and of the Saints to the organization.

The words "Church of Jesus Christ" are obvious references to the Savior and His Church. The addition of "Latter-day" highlights the Church's belief that it is not a new organization of Christians, but a restoration of Christians in the "Latter-days," or the days prior to Christ's return.

The label "Saints" identifies the members as those who are—or aspire to be—Saints. "Saint" comes from the Latin sanctus, meaning "holy." The Saints are those who have been made holy through the grace and blood of Jesus Christ.

Thus, the name of the Church emphasizes its links to Christ and His Church of former times in multiple ways.

Some critics try to impose inerrantist ideas on the Church—they act as if such things as official names and procedures can never change. But, the Latter-day Saints have never held such ideas—they believe that God gives a fair amount of leeway to His children as they seek to learn and do His will. And, they remain confident that God will speak by revelation when necessary to ensure that His Church will not stray from His intentions.

Response to claim: 517n2 (HB) - The official name of the Church's changed from The Church of Christ to The Church of the Latter Day Saints and then to The Church of Jesus Christ of Latter-day Saints

The author(s) of One Nation Under Gods make(s) the following claim:

The official name of the Church's changed from The Church of Christ to The Church of the Latter Day Saints and then to The Church of Jesus Christ of Latter-day Saints.

Author's sources:

1. No source provided. (Marquardt source refers to the location of the church organization)

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

The Church went by a variety of names until the current name was given by revelation.

Question: How many times was the name of the Church changed through revelation?

Criticisms regarding the name of the Church

Critics of the Church ask: Why did the Church change its name twice during its history? Shouldn't the name have been given by revelation? ^[1] In 1834 the name of the Church was changed to “The Church of the Latter Day Saints”. Why would Joseph remove the name of “Jesus Christ” from the name of his Church? In 1838, the name of the Church was changed to "The Church of Jesus Christ of Latter Day Saints (there was originally no hyphen in the name). Why was the name of the Church changed again?

The name of the Church was changed through revelation only once

Christ only instructed Joseph through revelation to change the name of the Church once, as described in D&C 115꞉3. Prior to that time, the Church was referred to by several different names, including "The Church of Christ," "Church of Jesus Christ," "Church of Christ of Latter Day Saints," "The Church of God" and "The Church of Latter Day Saints." The only name for the Church established by revelation was the one mentioned in D&C 115꞉3.

...for thus it shall be called, and unto all the elders and people of my Church of Jesus Christ of Latter-day Saints, scattered abroad in all the world.

None of the other names by which the Church was known were established by revelation.

David Whitmer disagreed with the change in the name of the Church and it was one of the reasons for his disaffection

It is interesting to note that the change in the name of the Church bothered David Whitmer. Whitmer insisted that the original name of the Church, the "Church of Christ," was the only proper one, and claimed that it had been given by revelation. There is no known revelation to support this claim however, unless you count the Book of Mormon itself. Whitmer appears to be using the Book of Mormon to support this claim (the Book of Mormon uses "Church of Christ".)

It should also be noted that, according to Whitmer, Joseph didn't promote the name change from the "Church of Christ" to the "Church of the Latter Day Saints." Whitmer claimed that it was Sidney Rigdon who pushed to change the name to "Church of the Latter Day Saints":

In June, 1829, the Lord gave us the name by which we must call the church, being the same as He gave the Nephites. We obeyed His commandment, and called it THE CHURCH OF CHRIST until 1834, when, through the influence of Sydney Rigdon, the name of the church was changed to "The Church of the Latter Day Saints," dropping out the name of Christ entirely, that name which we were strictly commanded to call the church by, and which Christ by His own lips makes so plain. (David Whitmer, An Address to All Believers in Christ by a Witness to the Divine Authenticity of The Book of Mormon (David Whitmer: Richmond, Virginia, 1887).)

Question: What names did the Church go by prior to the revelation which established the correct one?

The Church was referred to as "The Church of Christ," "The Church of Jesus Christ," "The Church of God," and "The Church of the Latter-day Saints"

B.H. Roberts, in a note on pages 23 and 24 of the History of the Church, Volume III, stated:

It will be observed that in verses three and four of this revelation the Lord gives to the Church its official name, "The Church of Jesus Christ of Latter-day Saints." Previous to this the Church had been called "The Church of Christ," "The Church of Jesus Christ," "The Church of God," and by a conference of Elders held at Kirtland in May, 1834, (see Church History, vol. 2, pp. 62-3), it was given the name "The Church of the Latter-day Saints." All these names, however, were by this revelation brushed aside, and since then the official name given in this revelation has been recognized as the true title of the Church, though often spoken of as "The Mormon Church," the "Church of Christ," etc. The appropriateness of this title is self evident, and in it there is a beautiful recognition of the relationship both of the Lord Jesus Christ and of the Saints to the organization.

The words "Church of Jesus Christ" are obvious references to the Savior and His Church. The addition of "Latter-day" highlights the Church's belief that it is not a new organization of Christians, but a restoration of Christians in the "Latter-days," or the days prior to Christ's return.

The label "Saints" identifies the members as those who are—or aspire to be—Saints. "Saint" comes from the Latin sanctus, meaning "holy." The Saints are those who have been made holy through the grace and blood of Jesus Christ.

Thus, the name of the Church emphasizes its links to Christ and His Church of former times in multiple ways.

Some critics try to impose inerrantist ideas on the Church—they act as if such things as official names and procedures can never change. But, the Latter-day Saints have never held such ideas—they believe that God gives a fair amount of leeway to His children as they seek to learn and do His will. And, they remain confident that God will speak by revelation when necessary to ensure that His Church will not stray from His intentions.

Question: What is the history of name changes of the Church?

The original name of the Church when it was organized in 1830 was the "Church of Christ"

The original name of the Church when it was organized in 1830 was the "Church of Christ." Mormonism to some extent originated in the historical context of the restorationist movement. This movement consisted of Christians who believed that the original Christianity needed to be restored, and it was a common belief among Christian restorationists that the name of a Christian church should properly be the "Church of Christ." Many new members of the Church brought such ideas with them when they became "Mormons."

This caused practical problems, however, since there were lots of restorationist groups who named their local churches the "Church of Christ," so there was tremendous confusion. (Indeed, one of the groups that descends from Alexander Campbell's Disciples of Christ continues to use the name "Church of Christ" to this day.)

The use of the term "Mormonite" prompted changes in order to distinguish the Church from other Christian churches

This, coupled with the use of the common antagonistic epithet "Mormonite" (soon simplified to "Mormon"), led to a desire for a more distinctive name that would distinguish our church from so many others that were using the same name.

So in April 1834, under the influence of Sidney Rigdon (according to David Whitmer),^[2] who had been a reformed Baptist preacher with close ties to Alexander Campbell prior to joining the church, the official name of the church was changed to the "Church of Latter Day Saints."

There was no attempt to distance the Church from the name of Christ

This was no attempt to distance the Church from the name of Christ or its claims to be Christ's church. In 1835, the official Church paper referred to the:

"rise and progress of the church of Christ of Latter Day Saints" ^[3]

The final name of the Church came through revelation

The basis for the present name of the church came in D&C 115꞉3, received on April 26, 1838: the "Church of Jesus Christ of Latter Day Saints." Note how this name combines elements of the original name and the Rigdon-inspired name.

In 1851 when the church formally incorporated, the name included a corporate initial article "The" and a British hyphenization of "Latter-day," thus becoming the formal name we use to this day, "The Church of Jesus Christ of Latter-day Saints." Other groups that split off from the church, such as the Strangites and the Reorganization {RLDS, now Community of Christ}, kept the original unhyphenated "Latter Day" in their formal names.

The members of the Church have always seen themselves as Christians, and members of "the Church of Jesus Christ"

This chart demonstrates that the members of the Church have always seen themselves as Christians, and members of "the Church of Jesus Christ."

Journal or Series	Church of Christ	Church of Jesus Christ	Church of Jesus Christ of LDS	Latter-day Saints alone	Mormon Church
Evening and Morning Star (1832-1834)	115	1	xx	0	0
Messenger and Advocate (1834-1837)	33	0	xx	0	1
Elders Journal (1837-1838)	10	2	1	4	0
Times and Seasons (1839-1846)	118	13	24	47	4
Journal of Discourses 26 vols. (1839-1886) 1438 sermons	167	59	308	3255	10
Collected Discourses 5 vols. (1886-1898) 432 sermons	149	15	139	1121	7
General Conference Reports, (1880, 1897-1970)	780	671	3180	6291	333 [4]
Millennial Star (incomplete study)	-	84	-	-	-
The Seer	0	6	6	0	0

xx = no use of name "Church of Jesus Christ of Latter Day Saints" because that name was not yet in use during the journal's publication dates.

Source: Ted Jones, FairMormon researcher, private communication (7 April 2007); updated 1 April 2010.

Response to claim: 86, n22-23 (HB) - Did "anti-Christendom" become a "defining feature of Mormonism?"

The author(s) of One Nation Under Gods make(s) the following claim:

*Did "anti-Christendom" become a "defining feature of Mormonism?"

• Did the Church denounce Christianity as "satanic?"

  Author's sources:
  

• Brigham Young, Journal of Discourses 5:73..
• Brigham Young, Journal of Discourses 5:229..
• Brigham Young, Journal of Discourses 8:171..
• Brigham Young, Journal of Discourses 8:199..
• John Taylor, Journal of Discourses 6:25..
• John Taylor, Journal of Discourses 6:167..
• John Taylor, Journal of Discourses 13:225..

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

"Anti-Christendom" was not a "defining feature of Mormonism." Much of the persecution suffered by Latter-day Saints in the early days of the Church was at the hands of people who called themselves "Christians."

• Criticism of Mormonism/Books/One Nation Under Gods/Use of sources/Christianity is satanic
• This claim is also made in Becoming Gods, p. 255

Question: Did early Mormon leaders consider themselves Christians?

Early Latter-day Saint leaders clearly considered themselves Christians, but condemned the hypocrisy of other Christians who persecuted the Saints

It is also clear that early LDS leaders did not object to Christianity per se—since they clearly considered themselves Christians, this would have been nonsensical. What early Church leaders did object to was the hypocrisy of some Christians, who discarded Christian scripture and principles and lied, misrepresented, persecuted, and visited violence on a Christian group with whom they disagreed: members of the Church of Jesus Christ of Latter-day Saints. The Saints are not unique in this regard; history is full of violent or bigoted men who claimed the sanction of Christ for their mistreatment of others, as victims of crusades, pogroms, shunnings, and inquisitions can bear witness.

Many of the present-day authors who misrepresent the Saints profess to be Christians

It is ironic, but perhaps not surprising, that many present-day authors who attack and misrepresent the Church are likewise Christians. Latter-day Saints understand, however, that such critics are not representative of all Christians. Happily, they are generally a small, if shrill, minority. We reject their tactics without rejecting the Christianity in which they claim to drape it. It is difficult to believe that the Prince of Peace would sanction such tactics.

Question: Did LDS leaders claim that Christians were no longer present on the earth after the apostasy?

Brigham Young: "in the experience of every true Christian who has lived and still lives upon the earth"

Consider these quotes from Brigham Young:

The Gospel of Jesus Christ, as it is given in the Old and New Testaments, the Book of Mormon, the Book of Doctrine and Covenants, and in the experience of every true Christian who has lived and still lives upon the earth, teaches that it is the privilege of every Saint so to live and walk before their God, as to enjoy the light of the spirit of truth from day to day, from week to week, and from year to year, through their whole lives. (Brigham Young, Journal of Discourses 1:233)

The Christian world, I discovered, was like the captain and crew of a vessel on the ocean without a compass, and tossed to and fro whithersoever the wind listed to blow them. When the light came to me, I saw that all the so-called Christian world was grovelling in darkness. (Brigham Young, Journal of Discourses 5:73)

Brigham said that Christians had lost their direction, not that they didn't exist

Notice that Brigham didn't say that there were no Christians, but instead stated that they had lost their direction.

There is a reason that Brigham had a low opinion of those who those who called themselves "Christian" during the early days of the Church. "Christians" were among those who persecuted the Latter-day Saints.

Question: Did Latter-day Saints wish to avoid being classified as Christians?

Early Mormon leaders self-identified as Christians, but condemned Christians who persecuted the Saints as being hypocritical

An argument often used by critics who are attempting to exclude Latter-day Saints from being counted among Christian religions is that the early leaders of the Church "condemned" Christianity. The argument then follows that Latter-day Saints voluntarily separated themselves from being classified as Christian, and should therefore not desire to be included among the family of Christian religions. Among the references critics use to support these assertions are the following:

• Joseph Smith, History of the Church 5:218.
• Orson Pratt, "Baptism for the Remission of Sins," The Seer, p. 255.
• Wilford Woodruff, Journal of Discourses, 2:196.
• Brigham Young, Journal of Discourses 5:73.
• Heber C. Kimball, Journal of Discourses 5:89-90.
• Brigham Young, Journal of Discourses 5:229.
• John Taylor, Journal of Discourses 2:25.
• Brigham Young, Journal of Discourses 8:171.
• Brigham Young, Journal of Discourses 8:199.
• John Taylor, Journal of Discourses 13:225.
• Andrew Jenson, Collected Discourses 2:150.
• B.H. Roberts, The Mormon Doctrine of Deity, p. 116.
• Bruce R. McConkie, Mormon Doctrine, pp. 132, 246, 269, 314-315.

Early Latter-day Saint leaders were denouncing hypocrisy, not Christianity

One of the major issues that early LDS leaders had with those that professed to be "Christian" was the fact that they were sometimes foremost among the persecutors of the Saints.

Suppose we now notice that part of the world called Christians, that profess to believe the Old and New Testament, King James's translation. They say they believe this Bible, yet if you are in France, Germany, England, in the United States, in the Canadas, in the islands of the sea, or no matter where among the Christian nations, the moment you make it known that you have embraced the Book of Mormon, and that you believe Joseph Smith is a Prophet, they will at once accuse you of throwing away the Bible, they will publish abroad that you have become a "Latter-day Saint," "a Mormon," and consequently have denied the Bible you formerly believed, and have cast it entirely away. What is the reason of this, which I need not undertake to substantiate, for it is a fact that almost every person knows? Now, we ARE believers in the Bible, and in consequence of our unshaken faith in its precepts, doctrine, and prophecy, may be, attributed "the strangeness of our course," and the unwarrantable conduct of many towards this people. (Brigham Young, Journal of Discourses 1:237)

We lived in Illinois from 1839 to 1845, by which time they again succeeded in kindling the spirit of persecution against Joseph and the Latter-day Saints. Treason! treason! treason! they cried, calling us murderers, thieves, liars, adulterers, and the worst people on the earth. And this was done by the priests, those pious dispensers of the Christian religion whose charity was supposed to be extended to all men, Christian and heathen; they were joined by drunkards, gamblers, thieves, liars, in crying against the Latter-day Saints. (Brigham Young, Journal of Discourses 19:61)

Brigham's point was that those who persecuted the Saints were not extending the charity that typically characterized Christianity. This was not a condemnation of Christianity in general, but rather a condemnation of those who professed to be Christian but did not practice Christian principles. Brigham was denouncing hypocrites. Likewise, Joseph F. Smith also denounced such hypocrisy:

I felt to thank God that we still possessed our lives and freedom, and that there was at least some prospect of the homeless widow and her family of little ones, helpless as they were, to hide themselves somewhere in the wilderness from those who sought their destruction, even though it should be among the wild, so-called savage, native tribes of the desert, but who have proved themselves more humane and Christlike than the so-called Christian and more civilized persecutors of the Saints. (Joseph F. Smith, Journal of Discourses 23:74)

The denunciation of hypocrisy among those who professed to be Christians is not a denunciation of Christianity itself. Latter-day Saints certainly identified themselves as Christians during this period of time.

Question: What did early Mormon leaders think of Christians?

George A. Smith: "Christian sympathy was not very strong for the Latter-day Saints. But we feel very thankful to those who did contribute..."

George A. Smith's comments indicate that there was not a general condemnation of Christianity:

Christian sympathy was not very strong for the Latter-day Saints. But we feel very thankful to those who did contribute, and shall ever remember with kindness their generosity towards the Saints. (George A. Smith, Journal of Discourses 13:123)

Question: Did Latter-day Saints only recently claim to be Christian?

Claims that the Church has only recently been asserting its Christian status are easily proven to be false

Latter-day Saints have claimed to be Christians from the very beginning of the restoration. Some observers claim, however, that members of the Church of Jesus Christ of Latter-day Saints are not "Christian," and that they have only recently claimed to be so. A related claim is that the Church has only recently begun to portray itself as "Christian" in order to gain adherents.

This claim is absurd. Claims that the Church has only recently been asserting its Christian status are false, as attested by LDS scripture, practice, doctrine, and public statements of its leadership and its early critics.

Critics of the Church depend upon their audience not knowing much about Latter-day Saint history. Enemies and members of the Church have long known that Church members consider themselves "Christian" (italics added in all cases):

Statements that Mormons are Christians that were made in the 1830s

1830

“They call themselves the church of Christ, and the only church of Christ. All professing Christians who do not adhere to their system, they consider as formalists; ‘having the form of Godliness, but denying the power’”. ^[5]

1831

“Old Joe . . . and several others . . . admitted [that the new faith] was an improvement in Christianity”. ^[6]

1832

The Mormonites “say the Millennium is soon to commence and that Christ is to come personally and take up His residence with them. . . . In its general principles this sect entirely coincide with others which have from time to time sprung up in Christendom”. ^[7]

1833

There is “a civil war between the Mormonites and their brother Christians”. ^[8]

1834

"Brother Joseph . . . went on to show the brethren how wicked and unchristianlike such conduct [among them] appeared before the eyes of truth and justice”. ^[9]

April 1834

The only name given under heaven, whereby man can be saved, is Jesus Christ. Men in days of old heard the glad tidings, that the Son of Man would come in the fulness of his own time, to make intercession for the children of men, and suffer, the just, for the unjust, and rise from the dead, that the bands of the temporal death might be broken, that the resurrection might pass upon all men, that they might stand in the presence of God to be judged according to their works.—These glad tidings were communicated from heaven to earth, by the ministering of holy angels and by the voice of the living God. Thousands have looked forward with an eye of faith, and a confidence unshaken in the promises of God, to the time when the great and last sacrifice should be made for fallen man. Many have rejoiced to see the day of the Son of Man, have seen it, and were glad; and have fallen asleep after obtaining the promise, that they should see God in the flesh and should reign with him on the earth a thousand years....The news that the gospel brought in days of old, was, that Jesus Christ would come into the world; that he would suffer according to the flesh; that he would rise from the dead, and thereby redeem his people from the power of the grave. ^[10]

1835

“the doctrine promulgated by the ‘latter day Christians’ in the newly discovered Bible”. ^[11]

1836

“This morning a minister from Conne[c]ticut by the name of John W. Olived called at my house . . . . [He] asked me wherein we differ from other Christian denomination[s]”. ^[12]

1836

“they have the appearance of being devout Christians. . . . They call themselves ‘Latter-day Saints,’ and profess to be the only true church, to have the only gospel order, consisting of apostles, elders, bishops, etc., etc., which several orders of the Christian hierarchy have been distinctly brought to light in the Book of Mormon”. ^[13]

1837

“a large society of Christians who style themselves ‘Latter-day Saints’ or Mormons.” (Painesville Republican, vol. 1, no. 31, 15 June 1837).

1838

"The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it". ^[14]

1839

"This sect took its rise, A. D. 1830, in the county of Ontario, and State of New York. In April of that year, the society was organized as a Christian Church". ^[15]

1839

The Mormons “were singing a hymn as other good Christians are wont to do . . . . [One of them offered] a very good Christian prayer . . . . [which petitioned that the Mormons might have] Christian fortitude.” (Peoria Register and North-Western Gazetteer, vol. 3, no. 17, 27 July 1839)

1839: Benjamin Dobson to the editor, June 16, 1839, “The Mormons,” Peoria Register and North-Western Gazetteer (Peoria, Illinois) 3, no. 13 (27 July 1839). off-site

Statements that Mormons are Christians that were made in the 1840s

1840

“We want no religion but pure Christianity”. ^[16]

1840

The heaven-born doctrines of christianity are so opposite to the vain, grovelling, and selfish sentiments of corrupt human nature, and the self-denying practices of genuine believers are so repugnant to the feelings of those whose nature is “earthly, sensual, and devilish,” that it is utterly unreasonable to suppose that anything like amity, concord or peace, can possibly exist between the church and the world. [John Taylor, Calumny Refuted and the Truth Defended (Liverpool: J. Tompkins, 1840), 1–12. Full title]

1840

The citizens of Nauvoo are “a people, professing to be Christians.” (Quincy Whig, vol. 3, no. 13, 25 July 1840).

1840

The Mormons retain “many truths which are held in common by different denominations of Christians.” (The Alton Telegraph, vol. 5, no. 46, 14 November 1840).

1840

"We want no religion but pure Christianity." [Parley P. Pratt, Plain Facts (Manchester: W. R. Thomas, 1840), 5. off-site Full title]

1840

"If every friend to the cause of apostolic christianity, would subscribe and pay in advance for the above mentioned books [Book of Mormon, hymn books]...." [Anon., "Books!!!," Times and Seasons 1 no. 9 (July 1840), 139–40. off-site GospeLink off-site

1841

“I understood from [the Mormons] as follows, . . . that they did not discard the Bible as used by other Christian sects”. ^[17]

1841

"why it is, that so many professing Christianity, and so many professing to reverence the sacred principles of our Constitution (which gives free religious toleration to all), have slandered, and persecuted this sect of Christians." ^[18]

1841

"The object of our visit to your city is not to subvert any moral or truly Christian principle, or to promulgate any doctrine other than that which was advocated by Patriarchs, Prophets, Christ and the Apostles; which doctrine or gospel, we believe is the same invariable plan of salvation that it ever was, and that it ought to be taught, administered and obeyed in the present age, precisely as it was in the primitive or golden period of Christianity." [E. Snow and Benjamin Winchester, "An Address to the Citizens of Salem (Mass.) And Vicinity," Times and Seasons 2 no. 24 (1 October 1841), 574-76. off-site GospeLink off-site]

1841

"Many of them have given up home and friends in obedience to what they consider the call of Christ, their Master.... The Mormons not only claim to be Christians, but the only Christians." [“The Mormons,” Auburn Journal and Advertiser (22 December 1841). off-site]

1842

“the great Christian city of Nauvoo”. ^[19]

1842

[Mormons teach that] "no man can be a Christian, or be admitted into the kingdom of God, unless he is baptized by immersion by an authorized person." [R.T.M., “The Mormons,” Religious Monitor and Evangelical Repository (18 January 1842): 345–46. off-site]

1842

Hyrum Smith is "one of the most pious and devout christians in the world." (New York Herald (19 February 1842); cited in Veritas, "The Mormon Prophets," Millennial Star 3 (May 1842): 8.)

1842

Mormons “are Christians in the fullest sense of the term, believing in the Old and New Testaments.” (The New York Herald, vol. 7, no. 419, 16 May 1842).

1842

Mormons are described as – “A Christian sect in Illinois.” (Alton Telegraph and Democratic Review, vol. 7, no. 25, 18 June 1842; emphasis in original).

1842

"All these letters and documents [about the Mormons] disclose a most extraordinary movement in human affairs. What they mean we can hardly tell, but is it not time for some great religious revolution, as radical as Luther's, to take place in the Christian world?...Unlike all other Christian sects, they adopt at once all the modern improvements of society, in art and literature; and from their singular religious faith give the highest enthusiasm to the movement at large. There is nothing odd, or singular, or absurd about them.” ("Wonderful Progress of Joe Smith, the Modern Mahomet.—Spread of the Mormon Faith, and a New Religious Revolution at Hand," N.Y. Herald (17 June 1842); emphasis added). ^[20]

1842

"Mr. Whitney then asked if we acknowledged any to be Christians except those who embraced our doctrines and joined our church." (Orson Hyde letter, Times and Seasons, vol. 3, no. 18, 15 July 1842, 849).

1842

A Baptist complained that a Church preacher "declined making an honest confession of those peculiarities which separate them as widely from the Baptists, as from every other denomination of the christian church." ^[21]

1842

Wrote the Daily Sun of Cincinnati:

Whatever this new doctrine may be, it is extremely pleasing to the world, and death to the constituted church creeds of every name but that of Mormon. It is destined to spread, for every man that takes it upon him to speak in its favor, is fully competent to make out his case. One is very much surprised to see with what facility they prove their doctrine from the holy scriptures. Mr. Adams remarked, that he did not care whether a man believed the Book of Mormon or not, so that he came forward with a broken heart, believing on the Lord Jesus Christ and in baptism for the remission of sins—let him come forth, and if God did not reveal to him the truths of the Book of Mormon, he need not believe it. [Anon., "Mormonism [Reprinted from the Daily Sun, Cincinnati]," Times and Seasons 4 no. 2 (1 December 1842), 28–29. off-site GospeLink off-site

1842

"The Mormons were Christians in belief, and looked for the second Advent of Christ—when he shall come, surrounded by the angels of Heaven to dwell in person upon the earth....We confess that Mr. Winchester has changed our opinion of the sect; for we held them in contempt if not in abhorrence, from the representations we had read of them, whereas, if what Mr. Winchester states be true (and we have no reason to doubt him,) we can recognize them as professing Christians, tinged with peculiarities on particular points." [Anon., "Mormons, or Latter Day Saints," Times and Seasons 4 no. 2 (1 December 1842), 27–28. off-site GospeLink Reprinted from the Baltimore Clipper. off-site]

1843

"So far we are agreed with other Christian denominations. They all preach faith and repentance. The gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language—namely, to bury or immerse". ^[22]

1843

Joseph Smith, in a public discourse, compared the Mormons to other denominations of Christians. (New York Spectator, vol. 46, no. 46, 23 August 1843).

1844

The Mormons are “calling themselves Christians . . . . Christians, as they claim to be.” (The Warsaw Signal, NS no. 4, no. 121, 6 March 1844).

1844

“The [Saturday] Courier should for the sake of truth and consistency, strike its flag of neutrality in RELIGION, while it wages a war of extermination against the Mormons; the only sect in Christendom, who in this nineteenth century can exhibit the irresistible evidence of martyrdom, in support of its cause”. ^[23]

1844

"On Sunday I was invited to give, in a public discourse, the points of difference between faith of the Latter-day Saints and other professors of [p.417] the Christian religion." ^[24]

Statements that Mormons are Christians that were made in the 1850s

1853

Now, we ARE believers in the Bible, and in consequence of our unshaken faith in its precepts, doctrine, and prophecy, may be, attributed "the strangeness of our course," and the unwarrantable conduct of many towards this people. Come, my brother Presbyterian; come, my brother professors of every persuasion of long standing and popular distinction in the world, who are dubbed with the word "ORTHODOX;" come, we are all good Christians; I find no fault with you—why should you find fault with me? ^[25]

1854

“Mormonites . . . . call themselves Christians, it is true” (The Daily Globe, vol. 6, no. 261, 5 October 1854).

1857

"Their religious teachers of Mormonism, preach to them, as they call it, "Christianity in its purity." (S[olomon] N. Carvalho, Incidents of Travel and Adventure in the Far West; with Col. Fremont's Last Expedition, chapter 22. off-site

1859

We, as Christians, are divided and subdivided into many systems varying in doctrinal points. This one says, "I am right;" and that one says, "I am right;" another rises up and varies, more or less, from the doctrines of the Church he has left, and says he is right. ^[26]

Statements that Mormons are Christians that were made in the 1860s

1861

"…who is there that was not startled when he heard that a sect, affecting to be Christian beyond all other sects, which had sprung up in broad day from amidst the civilization of the United States…" ^[27]

1863

Should you ask why we differ from other Christians...Are all this people, in the Scriptural sense, Christians? They should be. Do they all serve God with an undivided heart? They should. Many of them do, seeking daily to do his will. ^[28]

1864

The Latter-day Saints differ from their Christian brethren. ^[29]

1866

Now, we as Christians desire to be saved in the kingdom of God. ^[30]

1866

President B. Young preached a very interesting and instructive discourse, in which he showed that professing Christians believe all that the Jews believe, which appertains to life and salvation, and have accepted principles in advance of the Jews, including faith in the Lord Jesus Christ; and that the Latter-day Saints receive all believed in by other professing Christians, appertaining to life and salvation, accepting, as a part of their religious faith, principles in advance of them which are taught in the Scriptures. He touched upon the history of the Jewish people, showing the penalties which they had incurred by disobedience to the commandments of God, and pointing to the promises made to the patriarchal fathers concerning them. And deduced that if the condition of professing Christians is to-day better than that of the Jews, for believing more of the revelations of God, so the condition of the Saints is preferable to that of the other inhabitants of Christendom, in accepting all the revelations which the Lord has been pleased to give. ^[31]

1866

"On one occasion one of the native brethren who had been persecuted, claimed his rights as a Swiss citizen, and the question was brought up in the Swiss Congress, Are the 'Mormons' Christians? After some discussion, the conclusion was arrived at that they were, and must accordingly be protected." ^[32]

1869

Thomas J. Turner (a critic):"...Mormonism is a form of religion 'grant it, a false religion' nevertheless, it claims to be the true Christian religion...."^[33]

Statements that Mormons are Christians that were made in the 1870s

1870

Have you embraced truth, Latter-day Saints? Have you anything different from other Christians? ^[34]

1871

If you should have visits here from those professing to be Christians, and they intimate a desire to preach to you, by all means invite them to do so. Accord to every reputable person who may visit you, and who may wish to occupy the stands of your meeting houses to preach to you, the privilege of doing so, no matter whether he be a Catholic, Presbyterian, Congregationalist, Baptist, Free-will Baptist, Methodist, or whatever he may be; and if he wishes to speak to your children let him do so. Of course you have the power to correct whatever false teachings or impressions, if any, your children may hear or receive. I say to parents, place your children, as far as you [p.196] have an opportunity to do so, in a position or situation to learn everything in the world that is worth learning. You will probably have what is called a Christian Church here; they will not admit that we are Christians, but they cannot think us further from the plan of salvation as revealed from heaven than we know them to be, so we are even on that ground, as far as it goes. ^[35]

We are preaching to the people far and near; our Elders are traveling through the earth; strangers are coming here, and we are declaring to them that the Gospel of the Son of God is true. Whether they believe or not, it is no matter. That book (the Bible)contains the words of the Almighty…. I know of the bright promises which he gave to his disciples anciently. I live in the possession of them, and glory in them and in the cross of Christ, and in the beauty and holiness that he has revealed for the salvation and exaltation of the children of men. I do wish we would live to them, and may the Lord help us. ^[36]

1872

We, as Christians, believe in God, in Christ and in his atonement, in repentance and obedience, and in receiving the Spirit. ^[37]

"we take the liberty to believe the Bible, which our fellow Christians, generally throughout the world, profess to believe in…” ^[38]

“We are looking for him [i.e. Second coming of Christ]. The Christians of all denominations expect that he will appear in the clouds of heaven with power and great glory. The Latter-day Saints expect this in common with all other Christians.” ^[39]

1876

These are only a few reflections, when we take into consideration our Christian religion. ^[40]

Brother Cannon speaks of Christians. We are Christians professedly, according to our religion. ^[41]

“How shall we, as Christians, reconcile these words of our Savior with the reception everywhere given by the world to Messrs. Moody and Sankey? They are, professedly, Christian ministers, yet they are largely entertained by the world, extolled by the world, and apparently loved by the world….” ^[42]

“But Joseph Smith reiterates the Savior’s promises. He has no fear of being proved a false teacher. He professes to be a Christian minister called and sent of God….” ^[43]

“Immediate revelation was the life of primitive Christianity, and when that ceased to be given to men, Christianity waxed feeble, waned and died. With the restored Gospel came immediate revelation, and Christianity was born again upon the earth.” ^[44]

Statements that Mormons are Christians that were made in the 1880s

1881

We are a Christian community; we believe in God and in Jesus Christ... ^[45]

Statements that Mormons are Christians that were made in the 1890s

1892

"What a singular sort of ‘Christian community’ that must be that will not tolerate an unorthodox Christian society in its midst!” ^[46]

“The insinuation in this [written attack on the LDS by a Protestant minister in SLC] is to the effect that a ‘Mormon’ is not a Christian, and the ‘Mormon’ religion is not a Christian religion, and further that the Supreme Court of the United States has virtually so decided…. But if a ‘Mormon’ is not a Christian then there are no Christians in America…. A member of the Church of Jesus Christ of Latter-day Saints is at least as fairly entitled to the appellation of a Christian as a member of the Presbyterian Church” ^[47]

“[with reverence to Revelation 1. 12] We accept—as all Christians do—that God inspired the words ‘to see the voice.’” ^[48]

Statements that Mormons are Christians that were made in 1900-1950

1907

If it be true Christianity to accept Jesus Christ in person and his mission as divine; to revere him as the Son of God, the crucified and risen Lord, through whom alone mankind can attain salvation; to accept his teachings as a guide, to adopt as a standard and observe as a law the ethical code he promulgated; to comply with the requirements prescribed by him as essential to membership in his Church, namely, faith, repentance, baptism by immersion for the remission of sins, and the laying on of hands for the gift of the Holy Ghost,—if this be Christianity, then are we Christians, and the Church of Jesus Christ of Latter-day Saints is a Christian church. ^[49]

1917

[W]e are a Christian people, we believe in the Lord Jesus Christ, and we feel that it is our duty to acknowledge him as our Savior and Redeemer. ^[50]

Statements that Mormons are Christians that were made after 1950

1956

We are not Catholic, Protestant, nor Jewish, and yet this disclaimer should not be taken to mean we are not Christian. You who heard the powerful address of President Clark this morning will know that we are Christians, for central to everything we believe and teach is our faith that Jesus is the Christ, the Son of God. We are grateful for our Judeo-Christian heritage, for the Holy Bible which we accept without reservation as the word of God, except as to some errors that have crept in through translations. ^[51]

1997

Jacob Neusner, one of the great Judaism scholars of the twentieth century: "Christianity encompasses a remarkably diverse set of religious systems that have some qualities in common—belief in Jesus Christ—but also differ deeply, especially about matters on which they seem at first glance to concur. For example, who, exactly was, and is, Jesus Christ? No one imagines that by describing a single common denominator Christianity tells us about one unitary religion. Catholic, Protestant, and Orthodox, Methodist, Mormon, and Lutheran—each is comprised by clearly delineated groups of Christians, all of them with their respective systems of belief and behaviour...as the world knows Christianities, but no single Christianity, so the world has known, and today recognizes, diverse Judaisms, no single Judaism." ^[52]

2006

Bart Ehrman, a leading expert on the text of the New Testament: "...just as Christianity today is incredibly diverse (compare the Roman Catholics with the Mormons with the Pentecostals with the Seventh Day Adventists with the Eastern Orthodox… and so on!), it was even more diverse in the early centuries..." ("A Few Questions for Bart Ehrman," Oxford University Press Blog (OUPblog) (9 October 2006). off-site

Clearly, the Church has "claimed" to be Christian for a long time, and even hostile critics realized it. To insist that this is a new, public relations move is false. Neutral observers have also seen the Church as Christian. Only a recent, intolerant fringe of fundamentalist Christianity has tried to exclude the Church from Christianity by self-serving definitions.

Response to claim: 86, n24-25 - Does the Church teach that "Satan sits in the place of God in Christianity"?

The author(s) of One Nation Under Gods make(s) the following claim:

• Does the Church continue to teach that "all Christian churches are corrupt"?
• Does the Church teach that "Satan sits in the place of God in Christianity"?

  Author's sources:
  

1. Bruce R. McConkie, Mormon Doctrine (1958; second edition, 1966), p. 132.

• Kent P. Jackson, "Early Signs of the Apostasy," Ensign, December 1984, 9.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The Church does not teach that "Satan sits in the place of God in Christianity."

Question: Do Latter-day Saints believe that the scriptural terms "church of the devil," the "great and abominable church," and the "whore of all the earth" refer to a specific religion?

According to the Book of Mormon, the "great and abominable church" and "whore of all the earth" refers to any organization that opposes the true Church of Jesus Christ

The Church does not teach or endorse the idea that these terms refer to any specific religion or organization. It is clear that in cases where past church authorities have modified this definition through speculation, that the First Presidency has firmly declared those speculations to be in error.

The criticism is based upon references in the Book of Mormon to the "church of the devil," which is referred to as the "whore of all the earth." For example:

And he said unto me: Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church, which is the mother of abominations; and she is the whore of all the earth. (1 Nephi 14꞉10)

George Q. Cannon publicly associated the "whore of all the earth" with those that persecuted the Church

Although the scriptures do not associate this "church" with a specific organization or religion, several early 19th century church leaders stated their opinions regarding who they considered the "whore of all the earth." For example, George Q. Cannon publicly associated the "whore of all the earth" with those that persecuted the Church:

And to-day, those who are inciting mobs against this people; those who go to Congress, and incite persecutions against us; those who fulminate threats and frame petitions; those who meet together in conventions; those who gather together in conferences, are those who belong to this "mother of abominations," this "whore of all the earth," and it is through the influence of that accursed whore, that they gather together and marshal their forces in every land against the Latter-day Saints, the Church of the living God.^[53]

Heber C. Kimball associated the "whore of all the earth" with the national government

Heber C. Kimball associated the "whore of all the earth" with the national government that failed to help the Saints during their times of persecution:

It is very easy to be seen that the nation that has oppressed us is going down. The Lord revealed to Joseph Smith something about the judgments that await the inhabitants of the earth, and he said in the revelations that the judgments should commence at the house of God. I will read to you parts of the revelations which speak of these things....and that great and abominable church, which is the whore of all the earth, shall be cast down by devouring fire, according as it is spoken by the mouth of Ezekiel the Prophet....^[54]

Orson Pratt claimed that it was the founder of the Catholic Church in a publication that was later repudiated by the Church

Orson Pratt, in his 1853-1854 periodical The Seer, claimed that the founder of the Roman Catholic Church was “the Devil, through the medium of Apostates, who subverted the whole order of God” and that they derived their “authority from the Devil....”^[55] The Seer, however, never achieved sufficient circulation to propagate this idea through the general Church membership. In fact, The Seer was disowned by the First Presidency in 1865 for containing "doctrines which we cannot sanction."^[56]

Main article: Orson Pratt's The Seer repudiated.

Bruce R. McConkie's first edition of Mormon Doctrine associated it with the Catholic Church, before that edition was refuted by the First Presidency

Bruce R. McConkie is credited with promoting the idea within the modern church that the "great and abominable church" was in fact the Roman Catholic Church. The first edition of McConkie's Mormon Doctrine, a book which contained sufficient errors that the First Presidency declared that the book was "not approved as an authoritative book"^[57] and that it should not be re-published, contained this rather direct statement:

It is also to the Book of Mormon to which we turn for the plainest description of the Catholic Church as the great and abominable church. Nephi saw this ‘church which is the most abominable above all other churches’ in vision. He ‘saw the devil that he was the foundation of it’ and also the murders, wealth, harlotry, persecutions, and evil desires that historically have been a part of this satanic organization.^[58]

The offending language was removed in the second edition of Mormon Doctrine and replaced with language more consistent with the Book of Mormon

When the first edition of Mormon Doctrine went into circulation, the idea that the "great and abominable church" was the Catholic Church became embedded in popular belief, despite the fact that this idea was never sanctioned or preached over the pulpit. A second edition of Mormon Doctrine was eventually released with the offending language regarding the Roman Catholic Church removed. In the second edition, McConkie states:

The titles church of the devil and great and abominable church are used to identify all churches or organizations of whatever name or nature — whether political, philosophical, educational, economic social, fraternal, civic, or religious — which are designed to take men on a course that leads away from God and his laws and thus from salvation in the kingdom of God.^[59]

This statement more closely aligns with what the scriptures themselves say, without any additional interpretation. Modern church leaders have stayed close to the definition in the Book of Mormon, by identifying the "great and abominable" church as any organization the leads people away from the Church of Jesus Christ.

Response to claim: 87, 517n26 - "Smith's long association with occultism also helped draw spiritual 'seekers' into Mormonism"

The author(s) of One Nation Under Gods make(s) the following claim:

 Author's quote: "Smith's long association with occultism also helped draw spiritual 'seekers' into Mormonism because his affinity for the paranormal enabled other occultists to easily identify with him."

Author's sources:

1. D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), xxiii ( Index of claims )

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The author is simply repeating D. Michael Quinn's opinion.

• Loaded and prejudicial language

Response to claim: 89, 518n47 - A revelation was changed to conceal Oliver Cowdery's use of a divining rod

The author(s) of One Nation Under Gods make(s) the following claim:

A revelation was changed to conceal Oliver Cowdery's use of a divining rod.

Author's sources:

1. Book of Commandments (VII:3), 19.

FAIR's Response

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

The original changes to the revelation, as shown in the Joseph Smith Papers, demonstrates that the original changes to the revelation actually emphasized that Oliver used a divining rod.

• This claim is also made in Becoming Gods, p. 46

Revelations in Context on history.lds.org: "Cowdery was among those who believed in and used a divining rod"

Revelations in Context on history.lds.org:

Oliver Cowdery lived in a culture steeped in biblical ideas, language and practices. The revelation’s reference to Moses likely resonated with him. The Old Testament account of Moses and his brother Aaron recounted several instances of using rods to manifest God’s will (see Ex. 7:9-12; Num. 17:8). Many Christians in Joseph Smith and Oliver Cowdery's day similarly believed in divining rods as an instrument for revelation. Cowdery was among those who believed in and used a divining rod.^[60]

Question: Did Joseph Smith attempt to "cover up" Oliver Cowdery's work with a divining rod by changing the wording of the revelation that became Doctrine and Covenants 8:6–8?

The edits to this portion of the revelation were actually performed by Sidney Rigdon, likely with Joseph's approval

A revelation received by Joseph praised Oliver Cowdery's gift of using divining talents. The revelation was published in the Book of Commandments in its original form, then subsequently modified in the Doctrine and Covenants. We do not know why Sidney Rigdon chose to alter the wording of the revelation, but he is the one that actually changed the wording to "rod of nature."

We know based upon the text of the revelation that Oliver possessed a gift of working with something alternately referred to as a "sprout," "thing of nature," or "rod of nature." We also know that the Lord approved of Oliver's use of this gift. The reference was later changed to the "gift of Aaron," but we can only speculate as to the exact reason why. According to the Church History website, the "rod" referred to by Sidney Rigdon when he edited the revelation was likely a divining rod. It is possible that "gift of Aaron" was substituted as the revelatory device because if carried fewer negative connotations than "divining rod." However, a "cover up" is not usually done by committee, and it is clear that multiple individuals assisted in editing the revelations before they were to be published in the Doctrine and Covenants. It is also difficult to claim a "cover up" since "rod of nature" was to be published in the Book of Commandments in 1833, only two years before change to "gift of Aaron" was published in the 1835 Doctrine and Covenants.

We do know that Oliver's gift had to do with receiving revelation, and that Oliver attempted to employ it during the period in which the Book of Mormon was being translated. We also know that Oliver's experience in attempting to translate produced one of the lasting lessons which continues to be taught in Church even today—the knowledge that one must study things out in their mind in order to know the truth of something.

Question: How was the wording of the "rod of nature" revelation that became Doctrine and Covenants 8:6–8 altered over time?

The revelation was edited by several individuals, including Sidney Rigdon

The original wording of the revelation along with revisions performed by Oliver Cowdery, William W. Phelps, Sidney Rigdon, Joseph Smith, John Whitmer, and another unidentified editor is recorded in the REVELATION BOOK 1 (April 1829-B [D&C 8]). The original revelation reads as follows:

...remember this is thy gift now this is not all for thou hast another gift which is the gift of working with the sprout Behold it hath told you things Behold there is no other power save God that can cause this thing of Nature to work in your hands. ^[61]

Sidney Rigdon edited the passage to read like this:

...remember this is your gift now this is not all for you have another gift which is the gift of working with the rod Behold it has told you things Behold there is no other power save God that can cause this rod to work in your hands. (emphasis added)

In the Book of Commandments (the predecessor to the Doctrine and Covenants), the revelation underwent an additional revision by a publication committee of the First Presidency (Joseph Smith, Oliver Cowdery, and Frederick G. Williams). The Book of Commandments stated:

Chapter 7:3—Now this is not all, for you have another gift, which is the gift of working with the rod: behold it has told you things: behold there is no other power save God, that can cause this rod of nature, to work in your hands, for it is the work of God. (emphasis added)

In the 1835 Doctrine and Covenants, this was revised to read:

D&C 8:6–8—Now this is not all thy gift; for you have another gift, which is the gift of Aaron; behold, it has told you many things; Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you. Therefore, doubt not, for it is the gift of God; and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God. (1921 edition, 8:6–8.) (emphasis added)

Thus, "working with the sprout" and the "thing of Nature" were changed to "the gift of working with the rod," which was again later revised to "the gift of Aaron." It has been assumed on the basis of this that Oliver Cowdery was a "rodsman," or someone who used a divining rod to search for treasure, water, or other things hidden.

Evidence used to support this assertion is the fact that in 1801, a religious sect led by the Wood family enjoyed a brief popularity, and they sought for treasure with divining rods. ^[62] The Wood group was reportedly taught this skill by a counterfeiter/forger named either Winchell or Wingate. Winchell/Wingate had been a guest at the home of Oliver's father, William. Attempts have been made to tie William Cowdery to the Wood group, but there is no evidence that he had any connection with them aside from knowing Winchell/Wingate. As Richard L. Anderson observed:

An 1828 newspaper history of the Wood episode refers to neither the mysterious counterfeiter nor Cowdery. The main group of Middletown survivors of the 1800 period--"more than thirty men and women"--were interviewed up to 1860, and they said nothing of a counterfeiter or of Cowdery. The 1867 recollections of a minister who visited the group in the final weeks of their movement include mention of the counterfeiter but not Cowdery--when a disciple was asked where the criminal stayed, he answered: "He keeps himself secreted in the woods." Frisbie's own claims about the Cowdery connection to the Wood group are both unclear and unsupported. This is the patchwork of folklore, not tightly woven history. ^[63]

It is therefore not clear whether Oliver used a rod for treasure seeking. The critical association of Oliver's possible use of a rod with the activities of local "rodsmen" seeking treasure is used to imply that Oliver was also a treasure seeker.

Response to claim: 89, 518n49 - Did Joseph give Brigham Young and Heber C. Kimball divining rods "as a symbol of gratitude for their loyalty"?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph give Brigham Young and Heber C. Kimball divining rods "as a symbol of gratitude for their loyalty"?

Author's sources:

• Stanley B. Kimball, Heber C. Kimball: Mormon Patriarch and Pioneer, 248-249.
• Anthon H. Lund, Anthon H. Lund Journal, under July 5, 1901 quoted in D. Michael Quinn, BYU Studies, Fall 1978, vol. 18, 82, cited in Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 87.( Index of claims ).

FAIR's Response

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

This is a misrepresentation of the source.

• Use of sources: Divining rods to Kimball and Young

Question: Did Joseph Smith give Brigham Young and Heber C. Kimball divining rods "as a symbol of gratitude for their loyalty"?

The passage describes Heber's dream in which Joseph gave him a rod, saying "the hand of God shall be with you"

Several authors cite Stanley B. Kimball, Heber C. Kimball: Mormon Patriarch and Pioneer, to support a claim that Joseph Smith gave Brigham Young and Heber C. Kimball divinig rods "as a symbol of gratitude for their loyalty." However, the authors distort the passage cited. It first describes Heber's dream in which Joseph gave him a rod, saying "the hand of God shall be with you." Thus, the critics hide the fact that Heber saw this in a religious, not a magical, context. The source then reads:

Later Joseph did give him and Brigham Young real rods, because "they were the only ones of the original twelve who had not lifted up their hearts against the Prophet." When Heber wanted to find out anything that was his right to know, "all he had to do was to kneel down with the rod in his hand, and . . . sometimes the Lord would answer his questions before he had time to ask them." At least twice in Nauvoo, for example, he had used this special rod. In September, 1844, he "went home and used the rod" to find out if Willard Richards would recover from an illness and if the church would overcome its enemies. In January, 1845, he inquired of the Lord "by the rod" whether the Nauvoo temple would be finished and if his sins were forgiven. All the answers were affirmative. Unlike the [p.249] cane, there are no family traditions regarding this unusual rod; it has completely disappeared. Perhaps it was an aid to guidance and revelation. There is no evidence that it was a divining stick or "water witch," popular at that time. (pp. 248-249, emphasis added)

The source cited by the critics explicitly rejects the idea that the rods described were "divining sticks"

Critical works provide this source for the claim that Brigham and Heber are provided with "diving rods"—yet, the source explicitly rejects the idea that they were 'divining sticks.' The rod's claimed ability was also clearly religious, not "magical"—the rod had no power except as an aide to revelation from God. There is ample biblical precedent for prophetic use of a rod (e.g., Numbers 17:6-10).

Response to claim: 89 - Did Joseph's family own a "magic dagger"?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph's family own a "magic dagger"?

Author's sources:

1. No source given.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Everyone in the nineteenth-century frontier had at least one dagger, and this one was not designed for ceremonial magic or treasure hunting.

• Note: In Becoming Gods, the author calls this a "magick dagger."
• This claim is also made in Becoming Gods, p. 37, 344n93
• William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]