Difference between revisions of "Criticism of Mormonism/Books/One Nation Under Gods/Chapter 1"

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|section=[[../../Index|Index of claims]]: Claims made in "Chapter 1: Vagabond Visionaries"
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|previous=[[../Introduction|Claims made in "Introduction: A Thread of Prophecy"]]
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=Claims made in "Chapter 1: Vagabond Visionaries"=
 
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|6||"To most of his contemporaries, Joseph Smith was nothing but a charlatan from a family of illiterate wnderers{{cs}}; a shiftless trouble-maker—albeit a charismatic and imaginative one—with a penchant for superstitions, storytelling, and decision-making based on the occult traditions of ninteteenth{{cs}} century rural folk magic."||[[The Hurlbut affidavits#Nathaniel Lewis|The Hurlbut affidavits—Nathaniel Lewis]]||
 
|6||"To most of his contemporaries, Joseph Smith was nothing but a charlatan from a family of illiterate wnderers{{cs}}; a shiftless trouble-maker—albeit a charismatic and imaginative one—with a penchant for superstitions, storytelling, and decision-making based on the occult traditions of ninteteenth{{cs}} century rural folk magic."||[[The Hurlbut affidavits#Nathaniel Lewis|The Hurlbut affidavits—Nathaniel Lewis]]||

Revision as of 13:37, 21 December 2008


Claims made in "Introduction: A Thread of Prophecy"
A FAIR Analysis of:
Criticism of Mormonism/Books
A work by author: Richard Abanes
 Claims made in "Chapter 2: Moroni, Magic, and Masonry"

Claims made in "Chapter 1: Vagabond Visionaries"

Page Claim Response Author's sources
6 "To most of his contemporaries, Joseph Smith was nothing but a charlatan from a family of illiterate wnderers [check spelling]; a shiftless trouble-maker—albeit a charismatic and imaginative one—with a penchant for superstitions, storytelling, and decision-making based on the occult traditions of ninteteenth [check spelling] century rural folk magic." The Hurlbut affidavits—Nathaniel Lewis
  • Nathaniel Lewis cited in Howe, Mormonism Unvailed, 267
9-11 "[T]he Smiths finally gave up on finding deliverance from their poverty by any means that might be termed legitimate employment. They turned instead to borrowing, fast-talking, and 'money-diffing' [check spelling] through occult divination." The Hurlbut affidavits
  • Joseph Capron, cited in Howe, Mormonism Unvailed, 260
  • Roswell Nichols, cited in Howe, 257
  • Parley Chase, cited in Howe, 248
  • Howe, 261
  • Richard L. Anderson, ""Joseph Smith's New York Reputation Reappraised,"" BYU Studies (Spring 1970), vol. 10, 283-314."
15 Local newspapers show no revival occurring in 1820 in the area of Palmyra-Manchester, New York. Religious revivals in 1820
  • H. Michael Marquardt and Wesley P. Walters, Inventing Mormonism, 15-41.
15 Smith probably incorporated an 1824 revival into his First Vision story. Conflation of 1824-25 revival?
  • Marvin S. Hill, "The First Vision Controversy: A Critique and Reconciliation," Dialogue: A Journal of Mormon Thought (Summer 1982), vol. 15, 31-46.
15 Joseph's 1832 First Vision account states that he was 15 rather than 14 years old. Different age provided in the 1832 text
15 Joseph's 1832 account states that he only saw Jesus and doesn't mention God the Father. Only one Personage appears in the 1832 account
15 The main message of the 1832 account was the forgiveness of Joseph's sins. Motivation in 1832 account is different
15 The 1832 account omits information about "God condemning Christian churches as corrupt." 1832 account doesn't forbid joining a church
16-17 Orson Pratt said that the two personages were angels. Orson Pratt confused about "angel" or Father-Son
  • Orson Pratt, sermon by Orson Pratt, reprinted in Vogel, Early Mormon Documents, vol. 1, 146-147.
17 Church historian Andrew Jenson said that "The angel again forbade Joseph to join any of these churches." Andrew Jenson called personage an "angel"
  • Andrew Jenson, Joseph Smith, The Prophet, Jan. 1888, vol. 3, nos. 1-3, p. 355.
18 John Taylor only calls the Father and Son "two glorious personages" and does not mention "this is my beloved son." John Taylor's understanding of the First Vision
  • John Taylor, letter to the Editor of the Interpreter Anglais et Francais, June 25, 1850 cited in Vogel, Early Mormon Documents, vol. 1, 191.
18 The 1824 revival caused Joseph's mother, sister and two brothers to join the Presbyterian church. Conflation of 1824-25 revival?
  • Wesley Walters, "New Light On Mormon Origins From the Palmyra N.Y. Revival," Evangelical Theological Society (Fall 1967), vol. 10, no. 4, 227-244; Dialogue: A Journal of Mormon Thought, (Spring 1969), vol. 4, no 1, 60-81.
18 The 1824 revival cause Joseph to join a Baptist church. Joseph Smith joined other churches
  • Fayette Lapham cited in Vogel, Early Mormon Documents, vol. 1 458.
18 No publications from the Palmyra or Manchester areas mentioned Joseph's vision. No reference to First Vision in 1830s publications?
  • Persuitte, p. 21.
22, 490 n.78 The vision of Moroni was the only vision that existed for many years. Lucy Mack Smith said that the first vision was that of a "holy Angel" Prophet's mother said First Vision was of an "angel"
  • Vogel, Early Mormon Documents, vol. 1, 216.
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