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Revision as of 12:47, 22 November 2014

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Contents

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"
Mormon high priests possessed the authority to bestow salvation. Such authority had always been viewed by Christians as belonging to God alone.
—One Nation Under Gods, p. 99.
∗       ∗       ∗

83, 517n2 (HB)

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

Author's source(s)
  • N/A
Response
  • There is no church called the "Mormon Church." "The Church of Christ" was formally organized in New York by Joseph Smith.
  • Name of the Church

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

FAIR's Response

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.


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?"

FAIR's Response

The attitude of early Mormon leaders toward Christianity


Jump to details:


86, n24-25

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 source(s)
Response

87, 517n26

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 source(s)
Response

87, 520n31 (HB) 518n31 (PB)

Claim
  • The book claims that "many" of the early members of the Church used seer stones. Among these are mentioned "Jacob and David Whitmer, Hiram Page, Philo Dibble, W.W. Phelps, Lucy Mack Smith, and Elizabeth Ann Whitney."

Author's source(s)
  • D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 247-258 ( Index of claims )
  • Ogden Kraut, Seers and Seer Stones, 55.
  • Samantha Payne, Affidavit, June 29, 1881, Ontario County Clerk's Office, Canandaigua, New york, published in Ontario County Times, July 27, 1881, 3, photocopy in fd 31, box 149, Marquardt papers, Marriott Library.
Response

88, 520n35 (HB) 518n35 (PB)

Claim
  • Were seer stones used by Latter-day Saints "well into the late 1800s" because Joseph didn't "condemn them?" The book then supports this claim by stating the Joseph "did the very opposite" by showing one of his seer stones to the Quorum of the Twelve on Dec. 27, 1841.

Author's source(s)
Response

89, 518n47 - A revelation 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 changed to conceal Oliver Cowdery's use of a divining rod.

Author's sources: Book of Commandments (VII:3), 19.

FAIR's Response

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.[5]


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. [6]

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. [7] 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. [8]

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.


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

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).


89

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

Author's source(s)
  • No source given.
Response
  • Note: In Becoming Gods, the author calls this a "magick dagger."
  • Mars 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]

89-90, 519n53-57

Claim
  • Did Joseph's family own "three homemade magical parchments?"

Author's source(s)
Response
  • Note: In Becoming Gods, the author calls these "magick parchments."
  • The text mentions the ""Holiness to the Lord,"" the ""Saint Peter Bind Them,"" and the ""Jehovah, Jehovah, Jehovah"" parchments without showing how they are related to the Smith family.
  • Magick parchments
  • 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]
  • This claim is also made in Becoming Gods, p. 37, 344n94

89

Claim
  • Did Joseph have a "Jupiter talisman" with him the day he died?

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

519n58 (PB) - The author states: [I]n 1998, Apostle David B. Haight "reinvoked the astrological principle that people should 'do nothing without the assistance of the moon'"

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

The author states: [I]n 1998, Apostle David B. Haight "reinvoked the astrological principle that people should 'do nothing without the assistance of the moon'" (Quinn, Early Mormonism, 291).

Author's sources: *D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 291 ( Index of claims )

FAIR's Response

The phrase is not in the published talk or the live recording of the talk.

Elder David B. Haight and an alleged astrological reference that people should 'do nothing without the assistance of the moon'

Summary: It is claimed that Elder David B. Haight "reinvoked the astrological principle that people should 'do nothing without the assistance of the moon'" in a talk that he gave during General Conference in 1998. One critic takes this a step further by claiming that the phrase "do nothing without the assistance of the moon" was deleted from the transcribed version of Elder Haight's talk. This claim has evolved over time due to successive misinterpretation of the original sources.


Jump to details:


92

Claim
  •  Author's quote: "There is no question that [Mormonism] began as a doomsday sect led by an end-time prophet."

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

95, 522n74 (HB)

Claim
  • Did Martin Harris claim that "all temporal and spiritual power would be given over to The Prophet Joseph Smith?"

Author's source(s)
  • Chandler, reprinted in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 3:222–223.
Response

99, 521n97

Claim
  • The author states that Joseph claimed that his revision of the Bible "not only deleted mistakes in the Bible's first book, but also re-inserted a great deal of material that supposedly had been excised from it by corrupt and evil men."

Author's source(s)
  • No reference is provided for the claim that Joseph said that information he was adding was originally removed by "corrupt and evil men."
Response
  • The endnote does not provide a reference for this claim—it simply states that the text is now included in the Pearl of Great Price as the Book of Moses.

99, n100

Claim
  •  Author's quote: "Mormon high priests possessed the authority to bestow salvation. Such authority had always been viewed by Christians as belonging to God alone."

Author's source(s)
  • Joseph Smith, Far West Record, October 25, 1831. Quoted in Lauritz G. Peterson, "The Kirtland Temple," BYU Studies (Summer 1972), vol 12, 401; cf. Brooke, 193-194.
Response
  •  The author's claim is false
  • Latter-day Saints have always believed that salvation can only be obtained through Jesus Christ.
Notes
  1. ↑ Criticisms put forth by Watchman Fellowship, The Watchman Expositor (Page 3)
  2. ↑ 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).
  3. ↑ W. W. Phelps to Oliver Cowdery, June 1835, "Letter No. 8," Latter Day Saints' Messenger and Advocate 1 no. 9 (June 1835), 129–31. off-site See also W. W. Phelps to Oliver Cowdery, "Letter No. 11," Latter Day Saints' Messenger and Advocate 2 no. 1 (October 1835), 193–95. off-site
  4. ↑ The vast majority of these were in describing what others said about the Church.
  5. ↑ Jeffrey G. Cannon, "Oliver Cowdery's Gift," Revelations in Context on history.lds.org
  6. ↑ Revelation, April 1829–B [D&C 8], in Robin Scott Jensen, Robert J. Woodford, and Stephen C. Harper, eds., Manuscript Revelation Books, vol. 1 of the Revelations and Translations series of The Joseph Smith Papers, ed. Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2009), 17. (emphasis added)
  7. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:599–621.
  8. ↑ Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
    Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
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