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.
Difference between revisions of "Thomas Stuart Ferguson and Mormon archaeology"
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Revision as of 19:00, 23 June 2009
This article is a draft. FairMormon editors are currently editing it. We welcome your suggestions on improving the content.
Criticism
- Critics claim that "Mormon archaeologist" Thomas Stuart Ferguson lost his testimony because he couldn't find any archaeological evidence for the Book of Mormon.
Source(s) of the criticism
- Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 75, 514n75 ( Index of claims )
- Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 77, 368n145-147. ( Index of claims )
- Charles M. Larson, By His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri, 2nd ed., (Grand Rapids, MI: Institute for Religious Research, 1992), ???.
- Stan Larson, Quest for the Gold Plates: Thomas Stuart Ferguson's Archaeological Search for the Book of Mormon.
- Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 201. ( Index of claims )
- Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 57. ( Index of claims )
- Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 140-141.( Index of claims )
Response
Ferguson was not an archaeologist; he was an amateur with an inaccurate idea of what archaeology could accomplish.
As John Sorensen, who worked with Ferguson, recalled:
- [Stan] Larson implies that Ferguson was one of the "scholars and intellectuals in the Church" and that "his study" was conducted along the lines of reliable scholarship in the "field of archaeology." Those of us with personal experience with Ferguson and his thinking knew differently. He held an undergraduate law degree but never studied archaeology or related disciplines at a professional level, although he was self-educated in some of the literature of American archaeology. He held a naive view of "proof," perhaps related to his law practice where one either "proved" his case or lost the decision; compare the approach he used in his simplistic lawyerly book One Fold and One Shepherd. His associates with scientific training and thus more sophistication in the pitfalls involving intellectual matters could never draw him away from his narrow view of "research." (For example, in April 1953, when he and I did the first archaeological reconnaissance of central Chiapas, which defined the Foundation's work for the next twenty years, his concern was to ask if local people had found any figurines of "horses," rather than to document the scores of sites we discovered and put on record for the first time.) His role in "Mormon scholarship" was largely that of enthusiast and publicist, for which we can be grateful, but he was neither scholar nor analyst.
- Ferguson was never an expert on archaeology and the Book of Mormon (let alone on the book of Abraham, about which his knowledge was superficial). He was not one whose careful "study" led him to see greater light, light that would free him from Latter-day Saint dogma, as Larson represents. Instead he was just a layman, initially enthusiastic and hopeful but eventually trapped by his unjustified expectations, flawed logic, limited information, perhaps offended pride, and lack of faith in the tedious research that real scholarship requires. The negative arguments he used against the Latter-day Saint scriptures in his last years display all these weaknesses.
- Larson, like others who now wave Ferguson's example before us as a case of emancipation from benighted Mormon thinking, never faces the question of which Tom Ferguson was the real one. Ought we to respect the hard-driving younger man whose faith-filled efforts led to a valuable major research program, or should we admire the double-acting cynic of later years, embittered because he never hit the jackpot on, as he seems to have considered it, the slot-machine of archaeological research? I personally prefer to recall my bright-eyed, believing friend, not the aging figure Larson recommends as somehow wiser.[1]
More information about Ferguson can be found here:
- John Gee, "The Hagiography of Doubting Thomas (Review of Quest for the Gold Plates: Thomas Stuart Ferguson's Archaeological Search for the Book of Mormon)," FARMS Review of Books 10/2 (1998): 158–183. off-site
- Daniel C. Peterson and Matthew Roper, "Ein Heldenleben? On Thomas Stuart Ferguson as an Elias for Cultural Mormons (Review of: Quest for the Gold Plates: Thomas Stuart Ferguson’s Archaeological Search for the Book of Mormon)," FARMS Review 16/1 (2004): 175–220. off-site
- Daniel C. Peterson, "On the New World Archaeological Foundation (Review of: Behind the Mask of Mormonism)," FARMS Review 16/1 (2004): 221–234. off-site
Endnotes
- [note] * John L. Sorenson, "Addendum," to John Gee, "A Tragedy of Errors (Review of By His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson," FARMS Review of Books 4/1 (1992): 93–119. off-site
Further reading
Further reading
FAIR wiki articles
Mormonism and the determination of truth
Jump to Subtopic:
- Are Mormonism and science compatible?
- The "burning in the bosom" in Mormonism as a method of determining truth
Latter-day Saint approaches to science
Jump to Subtopic:
- Archaeology and the Book of Mormon
- The Book of Mormon and DNA evidence
- Mormonism and the reconciliation of the Flood of Noah with scripture and Church teachings
- REDIRECTThe Creation
Astronomy and the Book of Abraham
Summary: The Book of Abraham makes several references to astronomy which draw criticism. These articles address specific issues related to Book of Abraham astronomical concepts.
Jump to Subtopic:
Book of Mormon archaeology
Jump to Subtopic:
- Biblical archaeology compared to the Book of Mormon
- Thomas Stuart Ferguson and Mormon archaeology
- DNA and the Book of Mormon
- The Hill Cumorah
- Joseph Smith and the Kinderhook plates
- Question: What is the New World Archaeological Foundation? What does it have to do with the Book of Mormon?
- The potential relationship between Quetzalcoatl and Jesus Christ
- Question: Does the Smithsonian Institution send out a letter regarding the use of the Book of Mormon as a guide for archaeological research?
- "Zelph" and Book of Mormon geography
- The Flood
DNA and the Book of Mormon
Jump to details:
- Source:Book of Mormon and DNA Studies:Gospel Topics:Basic principles of population genetics suggest the need for a more careful approach to the data
- Questions: What are the criticisms related to the Book of Mormon and DNA?
- Question: Do Christian critics of the Book of Mormon have a double standard regarding DNA evidence?
- Question: What scriptures in the Book of Mormon affirm the presence of other people in the Book of Mormon in the New World?
- Question: What scriptures might challenge the view of a limited geography and the Nephites not being alone on the continent or other issues regarding DNA?
Latter-day Saint attitudes toward science
Jump to Subtopic:
- Joseph Fielding Smith's statements that men would never walk on the moon
- Brigham Young's beliefs related to science and education
- Mormonism and education: Modern perspectives
- Utah statistical claims and charges
Joseph Fielding Smith's statements that men would never walk on the moon
Jump to details:
- Question: Did Joseph Fielding Smith state that man would never visit the moon?
- Question: Was Joseph Fielding Smith issuing a prophecy when he said that men would never walk on the moon?
- Question: Did Joseph Fielding Smith acknowledge that he was wrong when he said that Man would never walk on the Moon?
Teachings |
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History |
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Race |
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Critics |
Did Brigham Young actually teach that the sun and the moon were inhabited?
Brigham Young speculated that the moon and sun were inhabited: he was clearly expressing an opinion
Brigham Young taught that the moon and sun were inhabited,
So it is with regard to the inhabitants of the sun. Do you think it is inhabited? I rather think it is. Do you think there is any life there? No question of it; it was not made in vain.
Brigham is clearly expressing an opinion, and there is no evidence that he is making a prophetic declaration concerning extraterrestrials. He even goes out of his way to indicate that this is what he "rather think[s]," and asks his congregation to consider what they think. He also says that he would want to know if an idea he has is false—even including his religion. These are not the sentiments of a man convinced he must be right by divine gift of prophetic omniscience.
It is particularly ironic that Brigham's remarks were focused on the fact that no one knows much about anything, and so humility is appropriate on most questions. Critics have taken this wise stance, and have tried to invert Brigham's intent—changing him from an advocate of humility before the unknown into a doctrinaire know-nothing who is certain of absurdities. The critics might do well do follow Brigham's example.
Brigham Young made the following statement in 1869:[1]
It has been observed here this morning that we are called fanatics. Bless me! That is nothing. Who has not been called a fanatic who has discovered anything new in philosophy or science? We have all read of Galileo the astronomer who, contrary to the system of astronomy that had been received for ages before his day, taught that the sun, and not the earth, was the centre of our planetary system? For this the learned astronomer was called "fanatic," and subjected to persecution and imprisonment of the most rigorous character. So it has been with others who have discovered and explained new truths in science and philosophy which have been in opposition to long-established theories; and the opposition they have encountered has endured until the truth of their discoveries has been demonstrated by time...
I will tell you who the real fanatics are: they are they who adopt false principles and ideas as facts, and try to establish a superstructure upon, a false foundation. They are the fanatics; and however ardent and zealous they may be, they may reason or argue on false premises till doomsday, and the result will be false. If our religion is of this character we want to know it; we would like to find a philosopher who can prove it to us.
The context for Brigham's remarks, then, are that new ideas and truths are often mocked or rejected by those who cling to older ideas. And, were he to have such an idea, he would want to know.
He then says:
We are called ignorant; so we are: but what of it? Are not all ignorant? I rather think so. Who can tell us of the inhabitants of this little planet that shines of an evening, called the moon? When we view its face we may see what is termed "the man in the moon," and what some philosophers declare are the shadows of mountains. But these sayings are very vague, and amount to nothing; and when you inquire about the inhabitants of that sphere you find that the most learned are as ignorant in regard to them as the most ignorant of their fellows.
Brigham goes on to speak about inhabitants of the moon. In context, his point is clearly that no one;—even experts—knows very much about the universe. There are many things (such as whether the moon is inhabited) about which no one of his day could speak clearly.
It then becomes very clear that Brigham is expressing his personal views, not laying down divine truth from on high
So it is with regard to the inhabitants of the sun. Do you think it is inhabited? I rather think it is. Do you think there is any life there? No question of it; it was not made in vain.
Brigham is obviously expressing his opinion, but his point remains that no one knows very much about such things. To reject a novel idea simply because it is new—such as Mormonism—is irrational. All true ideas were once new, and treated with suspicion.
William Herschel—the preeminent astronomer of his generation and the man to discover Uranus—was also firmly of the belief that the sun was inhabited.[2] One author wrote:
Herschel was not a raving amateur. A gifted astronomer, he discovered Uranus, and was the first to realize that sunlight included infrared light as well as visible light. His sister, Caroline, became famous in her own right for discovering comets, so he did not lack for intelligent conversation. He just had his own theories. Herschel believed that life existed on every celestial body in the universe. He was aware that the sun people saw was too hot to support life. He just assumed there was something underneath that burning atmosphere. When he observed sunspots, he believed that they were openings in the atmosphere, or perhaps mountains, and that if people could get a close look at the planet beneath, they would be able to spot signs of life. Herschel was not alone in his beliefs - as more information on the sun turned up, astronomers speculated on how it would affect life on the surface of the sun, and what kind of life might survive in those environments.[3]
Church publications did not shy away from embracing later scientific findings on the matter
Church publications did not shy away from embracing later scientific findings on the matter:
1856
Desert News noted:
Proof that the Moon is not Inhabited.
"Dr. Scoresby, in an account that he has given of some recent observations made with the Earl of Rosse’s telescope, says: ‘With respect to the moon, every object on its surface of 100 feet was distinctly to be seen; and he had no doubt that, under very favorable circumstances, it would be so with objects 60 feet in height…. But no vestiges of architecture remain to show that the moon, is, or ever was, inhabited by a race of mortals similar to ourselves….. There was no water visible…."[4]
1880
- "As there is no air nor water on the moon, but very few changes can take place upon its surface. There can be no vegetation and no animals, and although many astronomers have brought their imaginations to bear upon this subject, and have given us descriptions of the beautiful scenery upon its surface, and have even peopled it with inhabitants, we have every reason to believe that it is as barren and lifeless as an arid rock."[5]
Joseph Smith and Moon Quakers?
Summary: A late third-hand account attributes a similar idea to Joseph Smith.Critical sources |
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Did Brigham Young claim that too much education was damaging to children?
Brigham was giving instruction on the building of schools
Brigham said:
Concerning the Education of Children I will say that not withstanding the drivings of this people I do not believe that you can go into any City in the world & pick up 100 Children promiscusly and put them by the side of our Children that are as well educated as the same number of our Children gathered up promiscusly in the Territory of Utah. There are some people & Countries who force & whip their Children into an Education but we should never Croud & force the minds of our Children beyond what they are able to bear. If we do we ruin them for life. I would rather my children would spend their Early life sliding down Hill, skating, riding Horses till they were 20 years old & not go to school one day than to clog & force the mind while young with intricate studies. It strains & cripples the mind for life & ruins the man. You never see a child that is Confined while young to Close rooms & hard study & followed up to manhood that ever becomes a master spirit or qualifyed to transact difficult business in after life (emphasis added).
Brigham was highly in favor of education; he was not, however, in favor of "whipping," "forcing" or "confining" young minds and bodies "beyond what they are able to bear"
In this sense, he was well in line with what educational thinkers and reformers of the 19th century were saying:
...as the historian Kenneth Gold has pointed out, the early educational reformers were also tremendously concerned that children not get too much schooling. In 1871, for example, the US commissioner of education published a report by Edward Jarvis on the "Relation of Education to Insanity." Jarvis had studied 1,741 cases of insanity and concluded that "over-study" was responsible for 205 of them. "Education lays the foundation of a large portion of the causes of mental disorder," Jarvis wrote. Similarly, the pioneer of public education in Massachusetts, Horace Mann, believed that working students too hard would create a "most pernicious influence upon character and habits....Not infrequently is health itself destroyed by over-stimulating the mind." In the education journals of the day, there were constant worries about overtaxing students or blunting their natural abilities through too much schoolwork.
The reformers, Gold writes:
strove for ways to reduce time spent studying, because long periods of respite could save the mind from injury. Hence the elimination of Saturday classes, the shortening of the school day, and the lengthening of vacation—all of which occurred over the course of the nineteenth century. Teachers were cautioned that 'when [students] are required to study, their bodies should not be exhausted by long confinement, nor their minds bewildered by prolonged application.' Rest also presented particular opportunities for strengthening cognitive and analytical skills. As one contributor to the Massachusetts Teacher suggested, 'it is when thus relieved from the state of tension belonging to actual study that boys and girls, as well as men and women, acquire the habit of thought and reflection, and of forming their own conclusions, independently of what they are taught and the authority of others."[6]
For an extensive analysis of Brigham's positive views on education, see Hugh W. Nibley, Brother Brigham Challenges the Saints (Vol. 13 of the Collected Works of Hugh Nibley), edited by Don E. Norton, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1994), chapter 15-16. ISBN 0875798187. direct off-site direct off-site
Notes
- ↑ Brigham Young, "The Gospel—The One-Man Power," (24 July 1870) Journal of Discourses 13:270.
- ↑ "...in 1795 [Herschel] published one of his most extraordinary papers, 'On the Nature and Construction of the sun', with the Royal Society, suggesting that the sun had a cool, solid interior and was inhabited by intelligent beings." [Richard Holmes, The Age of Wonder (London: Harper Press, 2008), 199.]
- ↑ Esther Inglis-Arkell, "Astronomers once thought there was life on the sun," io9. (20 December 2013)
- ↑ Deseret News 6 (1856): 134d.
- ↑ ‘Quebec,’ "The Moon", Contributor 1/9 (June 1880): 193-5, from page 195
- ↑ Malcolm Gladwell, Outliers: The Story of Success (New York: Little, Brown, and Co., 2008), 253–254.
Mormonism and education: Modern perspectives
Jump to details:
- Question: Does increasing education among Mormons lead to decreased faith or religious practice?
- Question: Does the Church forbid the reading of "anti-Mormon" criticisms, or discourage its members from considering such matters?
Utah statistical claims and charges
Summary: This page indexes attacks and criticism of the Church based upon statistical analysis.
Jump to Subtopic:
- Question: Why does Utah lead the United States in subscriptions to online adult entertainment?
- Question: Is the fact that Salt Lake City has many plastic surgeons indicative of Mormon vanity and concern with appearance?
- Question: Is it true that Utah has the highest personal bankruptcy rate in the United States?
- Question: Is the suicide rate in Utah higher than the national average?
- Question: Is the rate of antidepressant use in Utah much higher among Mormons than the general population?
- Question: In Utah, are more people leaving the Church than are joining the Church?
- REDIRECTThe_Flood
Thomas Stuart Ferguson and Mormon archaeology
Latter-day Saints believe that there are other worlds in the universe on which intelligent life exists. Further, this intelligent life looks like us. However, there are no teachings on whether or not this intelligent life has visited earth in spaceships.
The Lord told Moses, "Worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten. . . . For behold, there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they unto man. . . . And as one earth shall pass away, and the heavens thereof even so shall another come; and there is no end to my works, neither to my words."[1]
From these verses we learn that God has created many worlds, some of which have "passed away" and some of which "now stand." These worlds are referred to as an earth with heavens, which is the exact phrasing God applies to Earth.[2] We learn from the prophet Enoch that these other worlds are like Earth: "Were it possible that man could number the particles of the earth, yea, millions of earths like this, it would not be a beginning to the number of thy creations."[3] We learn from Joseph Smith that these other worlds have inhabitants[4] and that these inhabitants are begotten sons and daughters unto God.[5] Joseph Smith also taught that some individuals who lived on Earth did not die; rather, their bodies were changed so they could be "ministring Angels Unto many planets."[6]
As summarized by President Joseph Fielding Smith, "We know that our Heavenly Father is a glorified, exalted personage who has all power, all might, and all dominion, and that he knows all things. We testify that he, through his Only Begotten Son, is the Creator of this earth and of worlds without number, all of which are peopled by his spirit children."[7] As Elder Neal A. Maxwell taught, "How many planets are there in the universe with people on them? We don’t know, but we are not alone in the universe! God is not the God of only one planet!"[8]
Astronomy research continues to advance in identifying habitable worlds. Scientist and Latter-day Saint Jani Radebaugh noted:
New details about [astronomical] bodies in the outer solar system . . . have helped open our minds to the possibilities of other worlds with life in our galaxy and in the universe. . . . Recently, the National Academy of Sciences came out with a report that suggested that there might be as many as nine billion habitable planets in our own galaxy alone. Another way of saying this is that there are more habitable planets in our galaxy than there are people on Earth. (Of course, this doesn't mean they're actually inhabited, only that they're habitable.) As Latter-day Saints, this should not surprise us too much. We should be able to look at these big numbers and say, "Well, we should have seen this coming because God already told us there were inhabited worlds without number" (see D&C 76:24; Moses 1:33).[9]
However, the extent of our knowledge about intelligent life on other worlds is that such life exists. Elder Neal A. Maxwell noted, "We do not know where or how many other inhabited planets there are, even though we appear to be alone in our own solar system. As to the Lord's continuing role amid His vast creations, so little has been revealed."[10]
Notes
- ↑ Moses 1:33, 35, 38.
- ↑ Moses 1:35–36.
- ↑ Moses 7:30.
- ↑ Doctrine and Covenants 88:42–47, 61.
- ↑ Doctrine and Covenants 76:24.
- ↑ "Instruction on Priesthood, circa 5 October 1840," page 7, josephsmithpapers.org.
- ↑ Joseph Fielding Smith, "Out of the Darkness," April 1971 general conference.
- ↑ Neal A. Maxwell, in "Special Witnesses of Christ," Ensign, April 2001.
- ↑ Jani Radebaugh, "The Outer Solar System: A Window to the Creative Breadth of Divinity," in Science and Mormonism 1: Cosmos, Earth, and Man, ed. David H. Bailey, et al. (The Interpreter Foundation and Eborn Books, 2016), 314.
- ↑ Neal A. Maxwell, "Our Creator's Cosmos," address given at the Church Educational System annual conference, 13 August 2002, in Sarah Jane Weaver, "‘Our Creator’s Cosmos’ — vast, personal," Church News, 17 August 2002.
Critical sources |
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FAIR web site
- FairMormon Topical Guide: Archaeology and the Bible FairMormon link
- FairMormon Topical Guide: Book of Mormon geography FairMormon link
- Brant Gardner, "Behind the Mask, Behind the Curtain: Uncovering the Illusion (Review of: The Bible vs. the Book of Mormon)," FARMS Review 17/2 (2005): 144–196. off-site FAIR link; originally available on FAIR link