104

• How does the author describe the resurrection of Jesus Christ using "reason and logical thinking" while discounting "supernatural experience"?
• How was the mob who drove the Saints out of their homes and shot them "attempting to reason" with them?
• Loaded and prejudicial language

• Author's opinion.

521n2

"The first degree of glory, which provides a very limited amount of glory/reward, is reserved for non-Mormons whose lives are marked primarily by immorality. The second degree, which offers a slightly greater glory/reward, is granted to non-Mormons and Mormons alike who live good lives marked primarily by kindness, goodness, and trying to live the best life possible. Finally, the third degree, which is basically the highest heaven attainable, is reserved for faithful Mormons who lived an exemplary life as "priests of the Most High, after the order of Melchizadeck (sic)."

• Use of sources: Distorting three degrees of glory

• DC 76꞉70-98

105, 522n12

 The author's claim is false

• Criticism of Mormonism/Books/Use of sources/Haranguing non-Mormons

• "The Last Days," Evening and Morning Star, February 1833, vol. 1, no. 10, 65.
• Note: there is no p. 65 in Vol. 1, No. 10. This error exists in both the hardback and paperback. It should be Vol. 9 for that page and article name.

105, 522n13

• Underwood (on the page cited) points out that this label had little to do with behavior: "Theologically, then, the Saints used the word "wicked" as a sort of generic term for all unbelievers, regardless of their personal ethics" (italics original, bold added).
• It is a biblical doctrine that all are under sin. All are wicked, and none can be saved unless they accept the gospel of Jesus Christ. (See, e.g., Romans 3:23, Colossians 1:21.) Accepting the gospel does not mean we do not still sin, but it does mean we will not be damned for our sins, because of the grace of Christ. This attack is hypocritical, since Abanes surely believes that anyone who does not accept the proper type of Christianity is likewise "wicked" and damned. Yet, he condemns Joseph and the Saints for teaching the same doctrine, with the same intention.

• DC 84꞉51-53
• Grant Underwood, The Millenarian World of Early Mormonism, 44.
• Parley P. Pratt, An Answer to Mr. William Hewitt's Tract Against the Latter-day Saints, 8.

106, 523n20

• The author includes a quote from Fawn Brodie. This quote is Brodie's prose, and is not referenced to any primary source in her book No Man Knows My History. The phrase "the Mormons watched the migration with a kind of ecstasy" is pure Brodie, yet in ONUG it now becomes a cited source.

• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 121. ( Index of claims )

107-108

108, 523n26

•  Misrepresentation of source
• While Underwood does discuss how "Mormons could be 'adopted' into the House of Israel through conversion to God's latter-day work and thus became equal participants in the promises of the 'new covenant.'" He then notes that "With the passage of time, American and European Saints placed increasing emphasis on literally having the "blood of Israel" in their veins and rarely referred to themselves as gentiles needing to be adopted into Israel." Nowhere on page 30, however, does Underwood explain the reason for this shift, much less attribute it to fear of being "second class Israelites."

• Underwood, 30.

108-109, 523n27-29

• Daniel H. Ludlow: "Although President Young identified Joseph Smith as a “pure Ephraimite” in the above quotation, so far as the Prophet’s family or blood lines were concerned, Brigham Young and others have recognized that (1) Joseph Smith was from a Gentile nation and (2) some of Joseph Smith’s progenitors may have come from bloodlines other than that of Ephraim. (See Journal of Discourses, 2:268.)" See Ludlow, "Of the House of Israel", Ensign, January 1991. off-site

• Brigham Young, April 8, 1855, Journal of Discourses, vol. 2, 268-269.
• DC 64꞉36

109, 523n30 (PB)

• Sarcasm

• History of the Church, vol. 3, 380.

110, 523n33

• Joseph conferred the priesthood on several black men. The priesthood ban was initiated during the time of Brigham Young.
• The author fails to note that the "curse of Ham" was a Protestant invention used to justify slavery.
• Blacks and the priesthood
• The "curse of Cain" and "curse of Ham"

• Jerald and Sandra Tanner, "Excommunication: Mormon Leader Expelled After Charging Church with Racism," Salt Lake City messenger (#73), October 1989.

110, 524n35

•  Misrepresentation of source
• Criticism of Mormonism/Books/Use of sources/Missouri belongs to the Mormons

• "The Far West," Evening and Morning Star, October 1832, vol. 1, no. 5, 37.

116

•  The author's claim is false
• D&C 97:24-25 (the same D&C section the author uses for his citation) refers to the problems in Jackson County (Zion) (This text is also found on to 1835 D&C page 210):

24 For the indignation of the Lord is kindled against their abominations and all their wicked works.

25 Nevertheless, Zion shall escape if she observe to do all things whatsoever I have commanded her.

• In addition, the description in the modern edition of D&C 97 states: "Members of the Church in Missouri were at this time subjected to severe persecution, and on July 23, 1833, had been forced to sign an agreement to leave Jackson County."
• Loaded and prejudicial language

• DC 97꞉11

116, 525n63-64

• The author misrepresents D&C 98: Disobey secular law

• D&C 98
• D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 81.

117

• Sarcasm

• None

121, 525n82

• Loaded and prejudicial language

• DC 105
• Wilford Woodruff, 1836-1837 Diary, under December 11, 1836, reprinted in Dean Jessee, "The Kirtland Diary of Wilford Woodruff." BYU Studies (Summer 1972), vol. 12, 374.

122, 526n87

•  Misrepresentation of source
• The author does not tell us about the conditions attached to the prophecy: Criticism of Mormonism/Books/Use of sources/Redeemed by September 1836

• Joseph Smith, letter to the High Council of Zion, August 16, 1834, History of the Church, vol. 2:145.

123, 526n91

• If Joseph claimed to be restoring early Christianity, why is it strange that he would reinstitute practices from early Christianity? And, how did Joseph know of these authentic practices of the early Christians?
• Mormonism and Early Christianity (Vol. 4 of Collected Works of Hugh Nibley), edited by Todd Compton and Stephen D. Ricks, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1987), 1–.
• Loaded and prejudicial language
• Mind reading

• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 176. ( Index of claims )

123

• The author is rewriting Brodie's prose once again. No primary sources are provided to indicate what Joseph was thinking, or that he disappeared behind the veil "with great ceremonial show." This is the author's prose.
• Mind reading
• Loaded and prejudicial langauge
• Rewording secondary sources

• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 180. ( Index of claims )
• Brodie states that her primary source for these events is History of the church, vol. II, pp. 379-83, 420-36. This primary source is not included in ONUG.

124, 526n100

• Location of the lost ten tribes

• DC 110꞉11
• DC 133꞉26-34

124, 526n101

• According to one of the sources quoted, Orson Pratt said, "The Prophet Joseph once in my hearing advanced his opinion that hte Ten Tribes were separated from the Earth; or a portion of the Earth was by a miracle broken off..." In other words, Joseph was expressing his opinion.
• Location of the lost ten tribes

• Wandle Mace, Journal, 1809-1890, 38-39.
• Eliza R. Snow, "Address to Earth", MS, vol. 13, Sep 1, 1851.
• Charles L. Walker, Journal in Diary of Charles Lowell Walker, vol. 2, 532, 539, 540, 868.
• Wilford Woodruff, Wilford Woodruff Journal, September 8, 1867; September 25, 1859.
• Bathsheba W. Smith, "Recollections of the Prophet Joseph Smith." The Juvenile Instructor, June 1, 1892, vol. 27, 34.
• Orson Pratt, Letter Box of Orson Pratt, LDS Church Historian's Office, letter to John C. Hall, December 13, 1875. Quoted in R. Clayton Brough, "The Lost Tribes," 50.