FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
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| + | |summary=Some critics of Mormonism see similarities between the rites of Freemasonry and LDS temple ceremonies and assume that since Joseph Smith was initiated as a Freemason shortly before he introduced the Nauvoo-style endowment he must have plagiarized elements of the Masonic rituals. This viewpoint leads them, in turn, to conclude that the LDS endowment is nothing but a variant form of Masonic initiation and therefore not from a divine source. However, 1) Joseph Smith claimed direct revelation from God regarding the Nauvoo-era endowment, 2) Joseph Smith knew a great deal about the Nauvoo-era endowment ceremony long before the Nauvoo period - and thus long before his entry into the Masonic fraternity, and 3) the Nauvoo-era temple endowment ceremony has numerous exacting parallels to the initiation ceremonies of ancient Israelite and early Christian kings and priests—parallels which cannot be found among Freemasons. | ||
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Revision as of 11:00, 1 January 2014
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Contents
- 1 Response to claims made in "Chapter 3: The Making of a Religion"
- 1.1 27
- 1.2 Claim A quote from Joseph Smith is provided: I have more to boast of than ever any man had. I am the only man that has ever been able to keep a whole church together since the days of Adam. A large majority of the whole have stood by me. Neither Paul, John, Peter, nor Jesus ever did it. I boast that no man ever did such a work as I. The followers of Jesus ran away from Him; but the Latter-day Saints never ran away from me yet.
- 1.3 Claim The author states, “During this time, Joseph and his father became increasingly engaged in folk magic, using magical seer stones and divining rods to look for buried treasure and lost items.”
- 1.4 Claim The author states, “Due to a tremendous revival in his neighborhood in 1820, Joseph Smith became concerned about which church he should join…”
- 1.5 Claim The author claims that Joseph “did not publish his accont of his first vision until 1842…”
- 1.6 Claim The author claims that “the revival that Smith described…did not happen until 1824-25, not in the year 1820…”
- 1.7
- 1.8 Brigham Young University-Idaho Devotional, "The Prophet Joseph Smith"
- 1.9 Claim The author states that “as of 1820, Joseph Smith was teaching that the Father and the Son both had physical bodies...”
- 1.10 Claim The author states that the “early documents of Mormonism show that during the 1820s and early 1830s, Smith was teaching there was only one God.”
- 1.11 Claim The author claims that Joseph Smith’s “plural god doctrine was not put forward until the 1840s in Nauvoo, Illinois.”
- 1.12
- 1.13 Ensign (This reprint was taken from the Documentary History of the Church, vol. 6, pages 302–17), "The King Follett Sermon"
- 1.14 Claim In Joseph’s 1832 First Vision account, he said he was fifteen when “the Lord” appeared to him. Not only is his age different, but he described only one being, as opposed to the ‘two personages’ he had previously accounted for, in the vision.”
- 1.15
- 1.16 Gospel Topics, located on lds.org., "First Vision Accounts"
- 1.17 Claim In his 1835 First Vision account, Joseph stated the he saw “many angels.”
- 1.18 Claim The author states that in the 1832 account, Joseph “mentioned that he had already concluded that all churches were in apostasy before he went into the woods to pray, while the official account of 1842 states that he had not concluded this until God so informed him in the vision.”
- 1.19 Claim The author states that the “earliest publication to print a ‘full history’ of the rise of Mormonism, the ‘’Messenger and Advocate’’, failed to mention Smith’s vision in 1820, starting instead with the angel appearing in Smith’s bedroom in 1823.”
- 1.20
- 1.21 Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "The Cowdery Conundrum: Oliver’s Aborted Attempt to Describe Joseph Smith’s First Vision in 1834 and 1835"
- 1.22 Claim The author states that Joseph Smith “engaged in folk magic and was occasionally hired to use his magical stone-found in a neighbor’s (Mr. Chase) well-to find buried treasures and lost objects. Since the Lord had so specifically instructed the nation of Israel not to engage in any magical practice, it is hard to believe that God would choose a magician to restore his church.
- 1.23
- 1.24 Matthew B. Brown, "Revised or Unaltered? Joseph Smith’s Foundational Stories"
- 1.25 Claim The author notes that in 1826 Joseph was charged with being a “disorderly person” and “glass looker.” The author states that “glass looker” means “crystal ball user.”
- 1.26 Claim Regarding the Book of Mormon translation, the author asks, “Did he use the Urim and Thummim, prepared by God and stored with the plates, to translate the record, or did he use the chocolate-colored stone found in Mr. Chase’s well?”
- 1.27
- 1.28 Gospel Topics (lds.org), "Book of Mormon Translation"
- 1.29 Claim The author claims that Joseph attempted to “join the Methodist Church in 1828, eight years after the Father and Son allegedly told him that all the churches were apostate….Why did he ignore God’s command to ‘join none of them’?”
- 1.30 Claim The author states that “Mormons claim that the early Christian church contained all the same teachings the LDS embrace today.”
- 1.31 Claim The author states that “the LDS concept of a total apostasy contradicts Christ’s promise that ‘I will build My church, and the gates of Hades shall not prevail against it.”
- 1.32 Claim The author states that the Book of Hebrews “explains that the Aaronic priesthood was brought to an end with the death of Christ and that Christ is our only eternal High Priest ‘after the order of Mechizedek.’”
- 1.33 Claim The author notes that the Church was originally named “The Church of Christ,” followed by “The Church of the Latter Day Saints,” and then ultimately changed by revelation to “The Church of Jesus Christ of Latter-day Saints.”
- 1.34 Claim The author states that Joseph received the promise that a temple in Independence, Missouri would be “reared in this generation,” yet “the LDS Church has not built the temple in Independence.”
- 1.35 Claim The author states that Joseph Smith predicted that the Lord would come within “fifty-six years” and that this “prophecy never came true either.”
- 1.36 Claim The 1835 edition of the Doctrines and Covenants contained “major revisions to already published revelations, [and] added revelations given since the last printing.”
- 1.37
- 1.38 Ensign, "Great and Marvelous Are the Revelations of God"
- 1.39 Claim The 1835 Doctrine and Covenants included a declaration that “one man should have one wife” in response to accusations of “the crime of fornication, and polygamy.” This was after Joseph began practicing plural marriage in secret.
- 1.40 Claim Fanny Alger was one of Joseph’s “earliest plural wives,” but Oliver Cowdery referred to this relationship as a “dirty, nasty, filthy affair of his and Fanny Alger’s.”
- 1.41 Claim Joseph secretly practiced polygamy “through the rest of his life, always with denials.”
- 1.42 Claim Regarding the Book of Abraham, the author states that “Egyptologist have shown that the papyri Smith supposedly translated date to about the time of Chirst and are standard Egyptian funeral documents, depicting various Egyptian gods and goddesses. Obviously, these papyri do not relate to the Abraham of the Old Testament, as Joseph Smith claimed.”
- 1.43 Claim The author states that in 1836, “Smith turned once again to treasure hunting to solve the church’s financial problems” by going to Salem, Massachusetts to look for treasure in the basement of a house there.
- 1.44 Claim The author claims that Joseph Smith and Sidney Rigdon created the impression that the Kirtland Safety Society was “created by God, that it had a sacred mission, and thus was invincible.”
- 1.45 Claim The author states that “Mormon leaders organized a sort of secret chrch police called the ‘Danites.’”
- 1.46 Claim The author notes that Joseph incorporated many elements of Masonry into the temple endowment ceremony.
- 1.47 Claim The author discusses the Council of Fifty.
- 1.48 Claim Joseph Smith talks of the “plurality of Gods.”
- 1.49 Claim The author notes that “two guns were smuggled” into Carthage Jail and that Joseph and Hyrum “using the guns that had been smuggled in to them….tried to defend themselves against the assailants.’’
- 1.50 Claim The author states that “nine of the LDS apostles were charged with counterfeiting, and to avoid arrest, the fled in the night.”
Response to claims made in "Chapter 3: The Making of a Religion"
| Chapter 2: The Marketing of an Image | A FAIR Analysis of: Mormonism Unmasked A work by author: R. Philip Roberts
|
Chapter 4: Polytheism Reborn |
27
Claim
A quote from Joseph Smith is provided:
I have more to boast of than ever any man had. I am the only man that has ever been able to keep a whole church together since the days of Adam. A large majority of the whole have stood by me. Neither Paul, John, Peter, nor Jesus ever did it. I boast that no man ever did such a work as I. The followers of Jesus ran away from Him; but the Latter-day Saints never ran away from me yet.
I have more to boast of than ever any man had. I am the only man that has ever been able to keep a whole church together since the days of Adam. A large majority of the whole have stood by me. Neither Paul, John, Peter, nor Jesus ever did it. I boast that no man ever did such a work as I. The followers of Jesus ran away from Him; but the Latter-day Saints never ran away from me yet.
Author's source(s)
History of the Church
Response
Did Joseph Smith 'boast' of keeping the Church intact?
Summary: Joseph Smith is reported as saying: “I have more to boast of than ever any man had. I am the only man that has ever been able to keep a whole church together since the days of Adam... Neither Paul, John, Peter, nor Jesus ever did it. I boast that no man ever did such work as I. The followers of Jesus ran away from Him; but the Latter-day Saints never ran away from me yet.” (History of The Church, 6:408–409). This attitude strikes some as boastful, and unbecoming a prophet. However, Joseph was using a scriptural passage by Paul, and applying it to his own situation--the idea of "boasting" was Paul's, not Joseph's. This statement is also not based on Joseph's own writing; it is an account written after his death. It may not be accurate.
28
Claim
The author states, “During this time, Joseph and his father became increasingly engaged in folk magic, using magical seer stones and divining rods to look for buried treasure and lost items.”
Author's source(s)
Fawn M. Brodie, ‘’No Man Knows My History: The Life of Joseph Smith, the Mormon Prophet’’ (New York: Alfred A. Knopf, 1971), 6-33. See also Jerald and Sandra Tanner, ‘’Mormonism-Shadow and Reality?’’ (Salt Lake City: Utah Lighthouse Ministry, 1987) 32-49.
Response
Practitioner of occultism and magic?
Summary: It is claimed that Joseph Smith's spiritual experiences began as products of "magic," the "occult," or "treasure seeking," and that only later did Joseph describe his experiences in Christian, religious terms: speaking of God, angels, and prophethood. Joseph Smith and his followers undoubtedly believed in supernatural power. And, they may have had some ideas about how to access that power that now strike us as inaccurate and even strange. This is not surprising, given the two centuries and massive scientific advances which separate our culture from theirs. However, there is no evidence that Joseph and others considered these things to be "magic," or the "occult," nor did they consider "magic" or the "occult" to be positive things.
28
Claim
The author states, “Due to a tremendous revival in his neighborhood in 1820, Joseph Smith became concerned about which church he should join…”
Author's source(s)
Not provided
Response
- Joseph said that there was an excitement on the subject of religion. He never mentioned the word “revival.” Nevertheless, there is ample evidence of such religious excitement in the Palmyra area in 1820.
Methodist camp meetings in the Palmyra area
Summary: It is claimed that any association Joseph had with Methodism did not occur until the 1824-25 revival in Palmyra, and that his claim that the "unusual excitement" started with the Methodists in 1820 is therefore incorrect. However, the Palmyra Register indicates that the Methodists were holding camp meetings in Palmyra in 1820.
29
Claim
The author claims that Joseph “did not publish his accont of his first vision until 1842…”
Author's source(s)
Not provided
Response
- Joseph wrote the first known account of his vision in his own hand in 1832.
- Joseph’s journal indicates that he was sharing details of his first vision with non-Mormon visitors by late 1835.
No mention in non-LDS literature before 1843?
Summary: There is no mention of the First Vision in non-Mormon literature before 1843. If the First Vision story had been known by the public before 1840 (when Orson Pratt published his pamphlet) the anti-Mormons “surely” would have seized upon it as an evidence of Joseph Smith’s imposture.
30
Claim
The author claims that “the revival that Smith described…did not happen until 1824-25, not in the year 1820…”
Author's source(s)
Not provided.
Response
- Joseph never claimed that the “excitement” on the subject of religion was a revival.
- There is evidence of substantial religious activity in the area during 1820.
Methodist camp meetings in the Palmyra area
Summary: It is claimed that any association Joseph had with Methodism did not occur until the 1824-25 revival in Palmyra, and that his claim that the "unusual excitement" started with the Methodists in 1820 is therefore incorrect. However, the Palmyra Register indicates that the Methodists were holding camp meetings in Palmyra in 1820.
Brigham Young University-Idaho Devotional, "The Prophet Joseph Smith"
Elder D. Todd Christofferson, Brigham Young University-Idaho Devotional, (24 September 2013)Critics have also claimed that there were no religious revivals in the Palmyra, New York, area in 1820, as Joseph Smith reported in his history. With today’s greater access to original sources, including the Palmyra Register newspaper, there is ample evidence of religious revivals in the area during 1820 and some years prior. It appears that the Methodists had a regularly used camp meeting ground, and that revivals were common enough that often they garnered no coverage in the newspapers unless something out of the ordinary occurred such as a death. (Footnote 12)
Click here to view the complete article
30
Claim
The author states that “as of 1820, Joseph Smith was teaching that the Father and the Son both had physical bodies...”
Author's source(s)
Not provided.
Response
- Joseph Smith wasn’t teaching anything in 1820. He wasn’t teaching anything until the Book of Mormon was translated and published in 1830, ten years later.
Joseph Smith's early conception of God
Summary: It is claimed that Joseph began his prophetic career with a "trinitarian" idea of God, and only later developed his theology of the Godhead. However, Joseph and the early Saints were not trinitarian, and understood God's embodiment and the identity of the Father and Son as separate beings very early on. This doctrine is apparent in the Book of Mormon, and in the earliest friendly and non-friendly accounts of such matters from the Saints.
30
Claim
The author states that the “early documents of Mormonism show that during the 1820s and early 1830s, Smith was teaching there was only one God.”
Author's source(s)
Not provided.
Response
Joseph Smith's early conception of God
Summary: It is claimed that Joseph began his prophetic career with a "trinitarian" idea of God, and only later developed his theology of the Godhead. However, Joseph and the early Saints were not trinitarian, and understood God's embodiment and the identity of the Father and Son as separate beings very early on. This doctrine is apparent in the Book of Mormon, and in the earliest friendly and non-friendly accounts of such matters from the Saints.
30
Claim
The author claims that Joseph Smith’s “plural god doctrine was not put forward until the 1840s in Nauvoo, Illinois.”
Author's source(s)
Doctrine and Covenants (Kirtland, Ohio: F.G. Williams & Co., 1835), 52-58. See also Tanner, ‘’Mormonism-Shadow or Reality?’’ 143-62.
Response
- The Book of Mormon, published in 1830, has many passages which distinguish between God the Father and his son Jesus Christ (just as the Bible does). However, the author here appears to be referring to "gods" other than the Father and the Son. This refers to the King Follett discourse, in which Joseph talked about the nature of God and the existence of other gods.
Ensign (This reprint was taken from the Documentary History of the Church, vol. 6, pages 302–17), "The King Follett Sermon"
Joseph Smith, Jr., Ensign (This reprint was taken from the Documentary History of the Church, vol. 6, pages 302–17), (May 1971)In the beginning, the head of the Gods called a council of the Gods; and they came together and concocted [prepared] a plan to create the world and people it. When we begin to learn this way, we begin to learn the only true God, and what kind of a being we have got to worship. Having a knowledge of God, we begin to know how to approach Him, and how to ask so as to receive an answer.
Click here to view the complete article
30
Claim
In Joseph’s 1832 First Vision account, he said he was fifteen when “the Lord” appeared to him. Not only is his age different, but he described only one being, as opposed to the ‘two personages’ he had previously accounted for, in the vision.”
Author's source(s)
Joseph Smith’s 1832 history
Response
Joseph Smith's 1832 First Vision account states he was 15 years old
Summary: In Joseph Smith's 1832 First Vision recital he said that he was "in the 16th year of [his] age" when the manifestation took place but when he created the 1838 account he changed this information to say that he was "in [his] fifteenth year." However, it is perfectly understandable that since Joseph Smith possessed meager math skills his dating schemes were slightly off when he recorded his reminiscences of the past, many years after-the-fact. There is nothing nefarious in Joseph Smith correcting his own slight mathematical miscalculations. Once the date of the First Vision was correctly established it remained steady throughout many subsequent recitals.
Gospel Topics, located on lds.org., "First Vision Accounts"
Gospel Topics, located on lds.org.The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail. Historians expect that when an individual retells an experience in multiple settings to different audiences over many years, each account will emphasize various aspects of the experience and contain unique details. Indeed, differences similar to those in the First Vision accounts exist in the multiple scriptural accounts of Paul’s vision on the road to Damascus and the Apostles’ experience on the Mount of Transfiguration.3 Yet despite the differences, a basic consistency remains across all the accounts of the First Vision. Some have mistakenly argued that any variation in the retelling of the story is evidence of fabrication. To the contrary, the rich historical record enables us to learn more about this remarkable event than we could if it were less well documented.
Click here to view the complete article
30
Claim
In his 1835 First Vision account, Joseph stated the he saw “many angels.”
Author's source(s)
The author's source is assumed to be one of Joseph’s two 1835 journal entries which mention the First Vision. This particular instance would correlate with the 9 November 1835 journal entry.
Response
The "many angels" in Joseph's 9 November 1835 First Vision account.
Summary: The mention of "many angels" in the November 9, 1835 diary entry is a clarifying detail. The appearance of the Father and Son are clearly referenced separately from the mention of the "many angels." Joseph said, "a pillar of fire appeared above my head, it presently rested down upon me
30
Claim
The author states that in the 1832 account, Joseph “mentioned that he had already concluded that all churches were in apostasy before he went into the woods to pray, while the official account of 1842 states that he had not concluded this until God so informed him in the vision.”
Author's source(s)
Joseph Smith’s 1832 history and Joseph Smith-History in the Pearl of Great Price.
Response
Contradiction about knowing all churches were wrong
Summary: In his 1832 account of the First Vision, Joseph Smith said, “I found [by searching the scriptures] that mankind did not come unto the Lord but that they had apostatized from the true and living faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament.” But in the 1835 account he said, “I knew not who [of the denominations] was right or who was wrong.” It is claimed that thus counts as evidence that the First Vision story evolved over time. However, there is no contradiction in the two texts presented in the above argument, only a short-sighted understanding of some isolated sources. The answer to this apparent contradiction lies in a detailed examination of relevant texts. It is important to first compare Joseph Smith’s November 1832 text (which is in his own handwriting) with a newspaper article printed earlier that same year which refers to the Prophet’s inaugural religious experiences.
30
Claim
The author states that the “earliest publication to print a ‘full history’ of the rise of Mormonism, the ‘’Messenger and Advocate’’, failed to mention Smith’s vision in 1820, starting instead with the angel appearing in Smith’s bedroom in 1823.”
Author's source(s)
Tanner, ‘’Mormonism-Shadow or Reality?’’ 151-52.
Response
- This refers to Oliver Cowdery’s history published in the ‘’Messenger and Advocate” in 1834 and 1835. Oliver begins describing the religious excitement leading up to the First Vision when Joseph was 14 years old. Eight weeks later in the next installment, Oliver states that he made a mistake, changes Joseph’s age to 17, then describes Moroni’s visit without mentioning the First Vision.
Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "The Cowdery Conundrum: Oliver’s Aborted Attempt to Describe Joseph Smith’s First Vision in 1834 and 1835"
Roger Nicholson, Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (December 6, 2013)In 1834, Oliver Cowdery began publishing a history of the Church in installments in the pages of the Latter Day Saints’ Messenger and Advocate. The first installment talks of the religious excitement and events that ultimately led to Joseph Smith’s First Vision at age 14. However, in the subsequent installment published two months later, Oliver claims that he made a mistake, correcting Joseph’s age from 14 to 17 and failing to make any direct mention of the First Vision. Oliver instead tells the story of Moroni’s visit, thus making it appear that the religious excitement led to Moroni’s visit.
This curious account has been misunderstood by some to be evidence that the “first” vision that Joseph claimed was actually that of the angel Moroni and that Joseph invented the story of the First Vision of the Father and Son at a later time. However, Joseph wrote an account of his First Vision in 1832 in which he stated that he saw the Lord, and there is substantial evidence that Oliver had this document in his possession at the time that he wrote his history of the Church. This essay demonstrates the correlations between Joseph Smith’s 1832 First Vision account, Oliver’s 1834/1835 account, and Joseph’s 1835 journal entry on the same subject. It is clear that not only did Oliver have Joseph’s history in his possession but that he used Joseph’s 1832 account as a basis for his own account. This essay also shows that Oliver knew of the First Vision and attempted to obliquely refer to the event several times in his second installment before continuing with his narrative of Moroni’s visit.
Click here to view the complete article
31
Claim
The author states that Joseph Smith “engaged in folk magic and was occasionally hired to use his magical stone-found in a neighbor’s (Mr. Chase) well-to find buried treasures and lost objects. Since the Lord had so specifically instructed the nation of Israel not to engage in any magical practice, it is hard to believe that God would choose a magician to restore his church.
Author's source(s)
Leviticus 19:26; 20:6, 27; Deuteronomy 18:10; Isaiah 19:3.
Response
- Joseph Smith was not a “magician.”
Magician Walters as a mentor?
Summary: A "vagabond fortune-teller" named Walters became popular in the Palmyra area. When Walters left the area, did "his mantle" fall upon Joseph Smith? The reality is that the idea that Walter's "mantle" fell upon Joseph is the creation of an enemy of Joseph Smith, Abner Cole.
Matthew B. Brown, "Revised or Unaltered? Joseph Smith’s Foundational Stories"
Matthew B. Brown, Proceedings of the 2006 FAIR Conference, (August 2006)Abner Cole wanted to mock the Book of Mormon in his newspaper (The Reflector). He was most probably motivated to do this because he had violated copyright law by printing portions of the Book of Mormon in his paper and the Prophet Joseph Smith forced him to stop his illegal activity. Cole’s mockery text was called the “Book of Pukei.” In this peculiar literary production the editor took many authentic elements of the story of the Book of Mormon’s origin and mixed them together with elements of speculation that had been floating around the community. Cole utilized the dialogue of one of the characters in his mockery text to call Joseph Smith an ignoramus, a criminal, and a servant of Satan. It is in this text that Joseph Smith is first connected with a man from Great Sodus Bay, New York, called “Walters the Magician” (probably Luman Walter).
Click here to view the complete article
31
Claim
The author notes that in 1826 Joseph was charged with being a “disorderly person” and “glass looker.” The author states that “glass looker” means “crystal ball user.”
Author's source(s)
Tanner, ‘’Mormonism-Shadow or Reality?’’ 32-49.
Response
1826 trial for "glasslooking"
Summary: Joseph Smith was brought to trial in 1826 for "glasslooking." Didn't Hugh Nibley claim that if this trial record existed that it would be "the most damning evidence in existence against Joseph Smith?" Nevertheless, the evidence indicates that Joseph Smith was acquitted of the charge. It was likely that the court hearing was initiated not so much from a concern about Joseph being a money digger, as concern that Joseph was having an influence on Josiah Stowell. Josiah Stowell was one of the first believers in Joseph Smith. His nephew was probably very concerned about that and was anxious to disrupt their relationship if possible. He did not succeed. The court hearing failed in its purpose, and was only resurrected decades later to accuse Joseph Smith of different crimes to a different people and culture.
31
Claim
Regarding the Book of Mormon translation, the author asks, “Did he use the Urim and Thummim, prepared by God and stored with the plates, to translate the record, or did he use the chocolate-colored stone found in Mr. Chase’s well?”
Response
Linda King Newell and Valeen Tippetts Avery, ‘’Mormon Enigma: Emma Hale Smith, Prophet’s Wife, “Elect Lady,” Polygamy’s Foe 1804-1879’’(Garden City, N.Y.: Doubleday, 1984); David Whitmer, ‘’An Address to All Belivers in Christ’’ (Richmond, Mo.: David Whitmer, 1887), 12.
- Joseph used both instruments (the Nephite interpreters and the seer stone) during the translation.
Gospel Topics (lds.org), "Book of Mormon Translation"
Gospel Topics (lds.org), (2013)These two instruments—the interpreters and the seer stone—were apparently interchangeable and worked in much the same way such that, in the course of time, Joseph Smith and his associates often used the term “Urim and Thummim” to refer to the single stone as well as the interpreters. In ancient times, Israelite priests used the Urim and Thummim to assist in receiving divine communications. Although commentators differ on the nature of the instrument, several ancient sources state that the instrument involved stones that lit up or were divinely illumin[at]ed. Latter-day Saints later understood the term “Urim and Thummim” to refer exclusively to the interpreters. Joseph Smith and others, however, seem to have understood the term more as a descriptive category of instruments for obtaining divine revelations and less as the name of a specific instrument.
Click here to view the complete article
32
Claim
The author claims that Joseph attempted to “join the Methodist Church in 1828, eight years after the Father and Son allegedly told him that all the churches were apostate….Why did he ignore God’s command to ‘join none of them’?”
Author's source(s)
Michael Marquardt and Wesley P. Walters, ‘’Inventing Mormonism: Tradition and the Historical Record’’ (Salt Lake City: Smith Research Associates, 1994), 55, 61, n. 49
Response
Did Joseph join other churches contrary to commandment in vision?
Summary: Critics charge that Joseph Smith joined the Methodist, Presbyterian, and Baptist churches between 1820 and 1830—despite the claim made in his 1838 history that he was forbidden by Deity (during the 1820 First Vision experience) from joining any denomination. However, nobody who has charged Joseph Smith with joining a church between 1820 and 1830 has ever produced any authentic denominational membership record that would substantiate such a claim. Eyewitness reminiscences and contemporary records provide strong evidence that this claim is not valid and, therefore, does not reflect historical reality.
32
Claim
The author states that “Mormons claim that the early Christian church contained all the same teachings the LDS embrace today.”
Author's source(s)
Not provided.
Response
FAIR WIKI EDITORS: Check sources
33
Claim
The author states that “the LDS concept of a total apostasy contradicts Christ’s promise that ‘I will build My church, and the gates of Hades shall not prevail against it.”
Author's source(s)
Matthew 16:18
Response
Jesus told Peter, "upon this rock I will build my church; and the gates of hell shall not prevail against it."
Summary: Some Christians argue that a universal apostasy is impossible, because Jesus told Peter, "upon this rock I will build my church; and the gates of hell shall not prevail against it." (Matthew 16:18) It is claimed that this means the Church organized by Jesus would never suffer apostasy and loss. However, Jesus' teaching about the rock is not a reference to any individual church or group of believers, since even well-intentioned mortals must fail. Christ is the only sure foundation upon which a church can be built, and the knowledge of Christ must come as it always has, as it came to Peter—by direct revelation from the Father. Christ's Church will then be built upon those who have such revelation of Christ, including prophets and apostles. The gates of hell prevailing against the church must refer to keeping the church in or out of the Hades, the dwelling place of departed spirits. Gates do not force people to enter or leave, but they do keep people from going in or out. Therefore, the Catholic and Protestant interpretations are not very intelligible whereas the Latter-day Saints can interpret the passage in at least two logical, Biblically sound ways.
33
Claim
The author states that the Book of Hebrews “explains that the Aaronic priesthood was brought to an end with the death of Christ and that Christ is our only eternal High Priest ‘after the order of Mechizedek.’”
Author's source(s)
Hebrews 3:1; 4:14-16; 5:1-9; 6:20; 7:11-28.
Response
Hebrews 7 and the Aaronic priesthood
Summary: Hebrews 7 states that the Aaronic/Levitical Priesthood was "changed" to the unique priesthood "after the order of Melchizedek" held by Jesus Christ. Why then do Mormons still use the Aaronic Priesthood? The idea that the Melchizedek Priesthood superseded the Aaronic Priesthood is a correct one. But this does not necessarily imply that there is no Aaronic Priesthood. As other Christians see it, the Aaronic Priesthood is like a small glass of water that is replaced by a fruit juice (the Melchizedek Priesthood). They are distinguished from each other, in most Christians' eyes, as quite separate things.
33
Claim
The author notes that the Church was originally named “The Church of Christ,” followed by “The Church of the Latter Day Saints,” and then ultimately changed by revelation to “The Church of Jesus Christ of Latter-day Saints.”
Author's source(s)
Doctrine and Covenants 115:4.
Response
- The author got one fact correct:
The original name of the Church, and the subsequent name “Church of the Latter Day Saints” were not received by revelation. The name of the Church was ultimately given by revelation to be “The Church of Jesus Christ of Latter-day Saints.”
34
Claim
The author states that Joseph received the promise that a temple in Independence, Missouri would be “reared in this generation,” yet “the LDS Church has not built the temple in Independence.”
Author's source(s)
Doctrine and Covenants 84:3-5
Response
Independence temple to be built "in this generation"
Summary: Is Joseph Smith's declaration that the Independence, Missouri temple "shall be reared in this generation" an example of a failed prophecy? Joseph Smith's revelation in D&C 84 may appear on the surface to be a failed prophecy, but a more informed reading reveals that it may not have been a prophecy, and if it is, its fulfillment is still in the future.
35
Claim
The author states that Joseph Smith predicted that the Lord would come within “fifty-six years” and that this “prophecy never came true either.”
Author's source(s)
Joseph Smith, ‘’History of the Church’’, vol. 2 (Salt Lake Cithy: Deseret Book Co., 1978), 182.
Response
Second Coming in 1890 (56 years)
Summary: Is it true that Joseph Smith prophesied Jesus Christ's return in 1890? If this prophecy is read in its entirety, instead it being an "unfulfilled prophecy" as asserted by the detractors, it actually testifies to the truthfulness of the mission and prophetic stature of the Prophet Joseph Smith. No man knows the exact time the Savior will return, and Joseph Smith never claimed to.
35
Claim
The 1835 edition of the Doctrines and Covenants contained “major revisions to already published revelations, [and] added revelations given since the last printing.”
Author's source(s)
Not provided.
Response
- Joseph Smith did indeed edit previous revelations.
Ensign, "Great and Marvelous Are the Revelations of God"
Gerrit Dirkmaat, Ensign, (January 2013)Many Revelations Were Later Revised by Joseph Smith through Inspiration. Over the course of the first five years of the Church, Joseph and others under his direction made changes and corrections to some of the early revelation texts in an attempt to more closely portray the intent of the revelation. Other times, especially as the revelations were being prepared for publication, Joseph was inspired to update the contents of the revelations to reflect a growing Church structure and new circumstances. At times this process resulted in substantial additions to the original text. As early as November 1831, a Church conference resolved that “Joseph Smith Jr. correct those errors or mistakes which he may discover by the Holy Spirit while reviewing the revelations and commandments and also the fullness of the scriptures.”
Click here to view the complete article
36
Claim
The 1835 Doctrine and Covenants included a declaration that “one man should have one wife” in response to accusations of “the crime of fornication, and polygamy.” This was after Joseph began practicing plural marriage in secret.
Author's source(s)
Doctrine and Covenants (Kirtland, Ohio: F.G. Williams & Co., 1835), 251.
Response
1835 Doctrine and Covenants denies polygamy
Summary: The 1835 edition of the D&C contained a statement of marriage which denied the practice of polygamy. Since this was published during Joseph Smith's lifetime, why might the prophet have allowed it to be published if he was actually practicing polygamy at that time?
36
Claim
Fanny Alger was one of Joseph’s “earliest plural wives,” but Oliver Cowdery referred to this relationship as a “dirty, nasty, filthy affair of his and Fanny Alger’s.”
Author's source(s)
Tanner, ‘’Mormonism-Shadow or Reality?’’ 203; see also Brodie, ‘’No Man Knows’’, 181-85; Newell and Avery, ‘’Mormon Enigma’’, 66.
Response
Fanny Alger
Summary: What do we know about Joseph Smith's first plural wife, Fanny Alger, whom he came to know in early 1833 when she stayed at the Smith home as a house-assistant of sorts to Emma (such work was common for young women at the time).
36-37
Claim
Joseph secretly practiced polygamy “through the rest of his life, always with denials.”
Author's source(s)
Tanner, ‘’Mormonism-Shadow or Reality?’’ 245-48.
Response
Hiding the truth about polygamy
Summary: It is true that Joseph did not always tell others about plural marriage. He did, however, make some attempt to teach the doctrine to the Saints. It is thus important to realize that the public preaching of polygamy—or announcing it to the general Church membership, thereby informing the public by proxy—was simply not a feasible plan. Critics of Joseph's choice want their audience to ignore the danger to him and the Saints.
37
Claim
Regarding the Book of Abraham, the author states that “Egyptologist have shown that the papyri Smith supposedly translated date to about the time of Chirst and are standard Egyptian funeral documents, depicting various Egyptian gods and goddesses. Obviously, these papyri do not relate to the Abraham of the Old Testament, as Joseph Smith claimed.”
Author's source(s)
’’Dialogue: A Journal of Mormon Though,’’ summer 1968, 68, 98; and autumn 1968, 119-20, 133; Charles M. Larson, ‘’By His Own Hand Upon Papyrs: A New Look At The Joseph Smith Papyri (Grand Rapids, Mich.: Institute for Religious Studies, 1992), 61-111.
Response
How was the Book of Abraham produced?
Summary: How did Joseph Smith produce the Book of Abraham?
37
Claim
The author states that in 1836, “Smith turned once again to treasure hunting to solve the church’s financial problems” by going to Salem, Massachusetts to look for treasure in the basement of a house there.
Author's source(s)
Doctrine and Covenants 132:19, 20, 52, 61, 62.
Response
"Treasure hunting" trip to Salem
Summary: Was Joseph Smith commanded by the Lord to go to Salem, Massachusetts to hunt for treasure in the cellar of a house? Upon arriving there, the treasure was nowhere to be found. Joseph and several other leaders traveled to Salem hoping to find money that could be used to satisfy some of the Church's outstanding debt. The trip was apparently made on their own initiative, and was not commanded by the Lord. Joseph did not "prophesy" that they would find money in Salem, but instead made the trip because he became convinced that the story that the treasure existed might true. Upon failing to locate the money, they spent their time preaching to the people in Salem.
38
Claim
The author claims that Joseph Smith and Sidney Rigdon created the impression that the Kirtland Safety Society was “created by God, that it had a sacred mission, and thus was invincible.”
Author's source(s)
Van Wagoner, ‘’Sidney Rigdon: A Portrait of Religious Excess (Salt Lake City: Signature Books, 1994)’’, 184.
Response
Kirtland Safety Society
Summary: The Kirtland Safety Society was an unwise venture that was probably illegal, though legal counsel was divided on that matter at the time. The intent of Church leaders does not seem to have been to break the law, but to solve a vexing problem which thousands of others also faced. The failure of the bank was not due to mismanagement or a desire to enrich individuals, but due to the relatively fragile nature of the time’s financial infrastructure, and the economic conditions of 1837. The lack of a charter was the KSS's biggest weakness and the most ill-advised decision connected with it. Arguably, even had the bank possessed a charter, the outcome would have been little different, save that the Church leaders would have suffered fewer legal problems and harassment. The Kirtland Safety Society is an excellent example of why Latter-day Saints do not put their trust in men, but in God. It also demonstrates that the Saints will continue to support fallible men as prophets of God.
38
Claim
The author states that “Mormon leaders organized a sort of secret chrch police called the ‘Danites.’”
Author's source(s)
Not provided.
Response
Danites
Summary: The Danites were a brotherhood of church members that formed in Far West, Missouri in mid-1838. By this point in time, the Saints had experienced serious persecution, having been driven out of Kirtland by apostates, and driven out of Jackson County by mobs. It is claimed that Joseph Smith and Sidney Rigdon supported the formation of a vigilante band called the “Danites," and that the Danites were pledged to “plunder, lie, and even kill if deemed necessary." Regardless of their original motives, the Danites ultimately were led astray by their leader, Sampson Avard. Avard attempted to blame Joseph Smith in order to save himself. Joseph, however, clearly repudiated both the organization and Avard.
40
Claim
The author notes that Joseph incorporated many elements of Masonry into the temple endowment ceremony.
Author's source(s)
Not provided.
Response
Temple endowment and Freemasonry
Summary: Some critics of Mormonism see similarities between the rites of Freemasonry and LDS temple ceremonies and assume that since Joseph Smith was initiated as a Freemason shortly before he introduced the Nauvoo-style endowment he must have plagiarized elements of the Masonic rituals. This viewpoint leads them, in turn, to conclude that the LDS endowment is nothing but a variant form of Masonic initiation and therefore not from a divine source. However, 1) Joseph Smith claimed direct revelation from God regarding the Nauvoo-era endowment, 2) Joseph Smith knew a great deal about the Nauvoo-era endowment ceremony long before the Nauvoo period - and thus long before his entry into the Masonic fraternity, and 3) the Nauvoo-era temple endowment ceremony has numerous exacting parallels to the initiation ceremonies of ancient Israelite and early Christian kings and priests—parallels which cannot be found among Freemasons.
41-42
Claim
The author discusses the Council of Fifty.
Author's source(s)
Fawn Brodie, ‘’Now Man Knows My History’’, 356.
Response
FAIR WIKI EDITORS: Check sources
42
Claim
Joseph Smith talks of the “plurality of Gods.”
Author's source(s)
Smith, ‘’History of the Church’’, vol. 6: 303-5.
Response
FAIR WIKI EDITORS: Check sources
43
Claim
The author notes that “two guns were smuggled” into Carthage Jail and that Joseph and Hyrum “using the guns that had been smuggled in to them….tried to defend themselves against the assailants.’’
Author's source(s)
Smith, ‘’History of the Church’’, vol. 6: 607-621; vol. 7: 102-105.
Response
FAIR WIKI EDITORS: Check sources
44
Claim
The author states that “nine of the LDS apostles were charged with counterfeiting, and to avoid arrest, the fled in the night.”
Author's source(s)
Tanner, ‘’Mormonism-Shadow or Reality?’’ 537-41.
Response
FAIR WIKI EDITORS: Check sources