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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It is also implausible that the author suddenly "discovered" this fact while doing intensive research into Church history. He claims to have been a seminary president and "scripture mastery" champion. Did he not realize until much, much later that baptism for the dead (for example) is not discussed in the Book of Mormon? | It is also implausible that the author suddenly "discovered" this fact while doing intensive research into Church history. He claims to have been a seminary president and "scripture mastery" champion. Did he not realize until much, much later that baptism for the dead (for example) is not discussed in the Book of Mormon? | ||
| − | This illustrates a common pattern—a member develops doubts, and then later produces a standardized, stylized laundry list of supposed problems. But, prior to his doubts, this supposed issue was likely never an issue at all. (Sociologists of religion call this an "apostasy narrative" or an "exit narrative." It justifies the doubter's decision to disengage with previous beliefs, but has been repeatedly shown to be an unreliable guide to what actually happened.)<ref>On apostasy narratives generally, see ''The Politics of Religious Apostasy: The Role of Apostates in the Transformation of Religious Movements'', edited by David G. Bromley (Westport, CT: Praeger Publishers, 1998), especially the articles David G. Bromley, “Sociological Perspectives on Apostasy: An Overview,”; James T. Richardson, “Apostates, Whistleblowers, Law, and Social Control,”; David G. Bromley, “The Social Construction of Contested Exit Roles: Defectors, Whistleblowers, and Apostates,"; Stuart A. Wright, “Exploring Factors That Shape the Apostate Role;" Eileen Barker, “Standing at the Cross-Roads: The Politics of Marginality in ‘Subversive Organizations’." | + | This illustrates a common pattern—a member develops doubts, and then later produces a standardized, stylized laundry list of supposed problems. But, prior to his doubts, this supposed issue was likely never an issue at all. (Sociologists of religion call this an "apostasy narrative" or an "exit narrative." It justifies the doubter's decision to disengage with previous beliefs, but has been repeatedly shown to be an unreliable guide to what actually happened.)<ref>On apostasy narratives generally, see ''The Politics of Religious Apostasy: The Role of Apostates in the Transformation of Religious Movements'', edited by David G. Bromley (Westport, CT: Praeger Publishers, 1998), especially the articles David G. Bromley, “Sociological Perspectives on Apostasy: An Overview,”; James T. Richardson, “Apostates, Whistleblowers, Law, and Social Control,”; David G. Bromley, “The Social Construction of Contested Exit Roles: Defectors, Whistleblowers, and Apostates,"; Stuart A. Wright, “Exploring Factors That Shape the Apostate Role;" Eileen Barker, “Standing at the Cross-Roads: The Politics of Marginality in ‘Subversive Organizations’."<BR><BR> |
| − | There are several LDS examples discussed in the same volume, Armand L. Mauss, “Apostasy and the Management of Spoiled Identity,” 51. For a discussion of these concepts in Mormonism specifically, see also Seth R. Payne, “[http://www.mormonstudies.net/pdf/narratives_draft.pdf Purposeful Strangers: A Study of the ex-Mormon Narrative],” working paper draft, Yale Divinity School, 15 October 2007, 2. | + | There are several LDS examples discussed in the same volume, Armand L. Mauss, “Apostasy and the Management of Spoiled Identity,” 51. For a discussion of these concepts in Mormonism specifically, see also Seth R. Payne, “[http://www.mormonstudies.net/pdf/narratives_draft.pdf Purposeful Strangers: A Study of the ex-Mormon Narrative],” working paper draft, Yale Divinity School, 15 October 2007, 2. <BR><BR> |
For an illustration of how Dehlin and his movement demonstrate the same phenomenon, see {{Paper:Smith:Dubious Mormon Stories|pages=especially pages 9, and 82–99}}</ref> | For an illustration of how Dehlin and his movement demonstrate the same phenomenon, see {{Paper:Smith:Dubious Mormon Stories|pages=especially pages 9, and 82–99}}</ref> | ||
Revision as of 12:39, 28 June 2014
- REDIRECTTemplate:Test3
| Translation of the Book of Mormon | A work by author: John Dehlin
|
Masonry and the temple |
- Anachronisms generally
- "the Book of Mormon’s mention of metals (e.g., steel)"
- "the Book of Mormon’s mention of....plants (e.g., wheat, barley)"
- "the Book of Mormon’s mention of....animals (e.g., horses, cattle, sheep, pigs)"
- "DNA evidence very clearly demonstrates that Native Americans descend from Asia"
- "It also makes no sense to me that Native Americans were Christians before Christ was even born"
- "the church claimed that the Book of Mormon was the most correct book on the face of the earth"
- "how many changes had been made to it (thousands)"
- "it failed to include anything about some of the most central LDS teachings"
Anachronisms generally
The author's unresolved question
"(Implied): Various anachronisms prove that the Book of Mormon cannot be an ancient document, but is instead solely a product of the 19th century."
Response to the author's claim
The author shows no evidence of considering what anachronisms can and cannot tell us about a document that claims to be a translation.
Criticism of Mormonism/Online documents/"Questions and Answers" on Mormon Stories/Historicity of the Book of Mormon
"the Book of Mormon’s mention of metals (e.g., steel)"
The author's unresolved question
"the Book of Mormon’s mention of metals (e.g., steel)"
Response to the author's claim
The author is exaggerating the number of difficulties. Steel is, in fact, the only metal which presents any real concerns. Other metals and metalurgy are much better attested than this implies. The author also ignores that "steel" may be a translational artifact, as discussed in the section on anachronisms generally.
"the Book of Mormon’s mention of....plants (e.g., wheat, barley)"
The author's unresolved question
"the Book of Mormon’s mention of....plants (e.g., wheat, barley)"
Response to the author's claim
Here again the author does not have his facts right. Pre-columbian barley is known in the New World. It is not an anachronism under any definition.
There is also an excellent candidate for wheat--amaranth.
The author also does not acknowledge that the Book of Mormon uses an Akkadian name for a grain with an odd name: sheum. If two supposed anachronisms proves the text to be false, do two unlikely hits (barley and sheum) prove it true?
Criticism of Mormonism/Online documents/"Questions and Answers" on Mormon Stories/Historicity of the Book of Mormon
"the Book of Mormon’s mention of....animals (e.g., horses, cattle, sheep, pigs)"
The author's unresolved question
"the Book of Mormon’s mention of....animals (e.g., horses, cattle, sheep, pigs)"
Response to the author's claim
Yet again the author is ignorant of even the basics. For example, pigs (peccaries) are clearly present in the New World: this cannot be an anachronism by any standard. The author seems to simply have a vague idea about the types of problems critics have raised toward the Book of Mormon text, and he parrots them back without much consideration.
- Ass
- Cattle in the Book of Mormon
- Cureloms and cumons in the Book of Mormon
- Bees in the Book of Mormon
- Donkey
- Elephants in the Book of Mormon
- Goats in the Book of Mormon
- Horses in the Book of Mormon
- Moths
- Other animals in the Book of Mormon
- Serpents
- Sheep
- Silkworms
- Swine
Note: Work in progress for old templates cross reference, please don't delete.
"DNA evidence very clearly demonstrates that Native Americans descend from Asia"
The author's unresolved question
"DNA evidence very clearly demonstrates that Native Americans descend from Asia (25 June 2014)
my studies of the Book of Mormon (specifically around DNA and anachronistic concerns) have led me to conclude that the book is likely a work of 19th century fiction (27 June 2014)"
my studies of the Book of Mormon (specifically around DNA and anachronistic concerns) have led me to conclude that the book is likely a work of 19th century fiction (27 June 2014)"
Response to the author's claim
Lehi and his group were a small group of people (whose DNA we know nothing about) introduced into a large group of people. It is scientifically implausible that we would be able to detect their genetic signal, even if we knew what to look for—which we don't. However, if Lehi existed and has any descendants, then by now all Amerindians have him as an ancestor, even if they share none of his DNA.
Criticism of Mormonism/Online documents/"Questions and Answers" on Mormon Stories/Historicity of the Book of Mormon
"It also makes no sense to me that Native Americans were Christians before Christ was even born"
The author's unresolved question
"It also makes no sense to me that Native Americans were Christians before Christ was even born"
Response to the author's claim
Given that the author is uncertain about the existence of God and the divinity of Jesus Christ, it is not surprising that he does not believe that Christ could be revealed prior to his birth. His personal incredulity, however, is not an argument. He is simply claiming, as a point of departure, that God cannot or would not or did not reveal Christ before his birth.
Question: Is it an anachronism that the Book of Mormon teaches that Christians existed before Christ’s birth?
Book of Mormon Central, KnoWhy #12: Did Pre-Christian Prophets Know About Christ? (Video)
The word "Christ" is the Greek word for the Hebrew word "Messiah"
The word "Christ" is the Greek word for the Hebrew word "Messiah". It is no more anachronistic for pre-Christian era Book of Mormon peoples to believe in a coming Messiah/Christ than it was for Old Testament prophets to believe in a coming Messiah/Christ.
The Book of Mormon refers to "Christians" in Alma 46꞉13-16 and Alma 48꞉10. These texts date to approximately 72 BC. The text of Alma 46:15 reads:
15 And those who did belong to the church were faithful; yea, all those who were true believers in Christ took upon them, gladly, the name of Christ, or Christians as they were called, because of their belief in Christ who should come.
The English word "Christian" is not the word that was originally on the Nephite record
It should be remembered that the Book of Mormon is a translation of an ancient Nephite text. The English word "Christian" is not the word that was originally on the Nephite record, but is the English word that Joseph Smith used when translating the original Nephite word. The word "Christian" simply means "Christ-believer" in common use and in the Book of Mormon. We don't know what the original Nephite word was for "Christian", but it signified something like "Christ-believer." The word "Christ" is a Greek word that means the same thing as the Hebrew word "Messiah." The concept of a future Messiah was taught in ancient Israel, and anyone who believed those prophecies would have been a "Messiah-believer". Therefore, all pre-Christian era Israelites who believed in the coming Messiah/Christ were Christians in this sense. This is the sense we find in the Book of Mormon.
Lehi and his family left the Old World carrying with them the plates of brass that they obtained from Laban (1 Nephi 4). These plates contained "the prophecies of the holy prophets, from the beginning, even down to the commencement of the reign of Zedekiah; and also many prophecies which have been spoken by the mouth of Jeremiah." (1 Nephi 5꞉13). Therefore, the Nephites knew about the ancient prophecies of the future Messiah/Christ. Furthermore, the Book of Mormon records many more prophecies by New World prophets of the coming Messiah/Christ. All those who believed these prophecies were "Messiah-believers" or, equivalently, "Christ-believers." The English word that Joseph Smith used to convey this meaning was "Christian."
"the church claimed that the Book of Mormon was the most correct book on the face of the earth"
The author's unresolved question
"the church claimed that the Book of Mormon was the most correct book on the face of the earth"
Response to the author's claim
Actually, it was Joseph Smith, not "the Church," who stated, "I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book."[1] He was referring to the teachings of the gospel contained in book, not its grammar. Even Mormon himself indicated that "if there are faults they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ."[2]
Why did Joseph Smith say that the Book of Mormon was the "most correct book"?
Joseph Smith: "I told the brethren that the Book of Mormon was the most correct of any book on earth"
In the History of the Church, the following entry is recorded as having been made by Joseph Smith on November 28, 1841.[3]
Sunday, 28.--I spent the day in the council with the Twelve Apostles at the house of President Young, conversing with them upon a variety of subjects. Brother Joseph Fielding was present, having been absent four years on a mission to England. I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.
Critics of the Church assert that the phrase "the Book of Mormon was the most correct of any book on earth" means that the Prophet Joseph Smith was declaring the Book of Mormon to be without error of any kind. Since each edition of the printed Book of Mormon since 1829 (including editions published during the life of Joseph Smith) has included changes of wording, spelling, or punctuation, critics declare Joseph Smith's statement to have been demonstrably false, thus proving that he was a false prophet.
Joseph Smith referred to the Book of Mormon as the "most correct book" because of the principles it teaches
When Joseph Smith referred to the Book of Mormon as the "most correct book" on earth, he was referring to the principles that it teaches, not the accuracy of its textual structure. Critics of the Book of Mormon have mistakenly interpreted "correct" to be synonymous with "perfect," and therefore expect the Book of Mormon to be without any errors in grammar, spelling, punctuation, clarity of phrasing, and other such ways.
But when Joseph Smith said the Book of Mormon was the "most correct of any book," he was referring to more than just wording, a fact made clear by the remainder of his statement: He said "a man would get nearer to God by abiding by its precepts, than by any other book." When read in context, the Prophet's statement refers to the correctness of the principles it teaches. The Book of Mormon is the "most correct of any book" in that it contains the fulness of the gospel and presents it in a manner that is "plain and precious" (1 Nephi 13:35,40).
Does the Book of Mormon contain mistakes?
Book of Mormon Central, KnoWhy #3: Are There Mistakes in the Book of Mormon? (Video)
Mormon said "And now if there be fault, it be the mistake of men"
It should first be noted that the Book of Mormon itself does not claim to be free of errors. As Mormon himself stated in the introduction to the Book of Mormon:
And now if there be fault, it be the mistake of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment seat of Christ. (1830 Book of Mormon title page)
Moroni said "because of the imperfections which are in it"
Mormon's son Moroni also acknowledges that the record that has been created is imperfect:
And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. Behold, I am Moroni; and were it possible, I would make all things known unto you. Mormon 8꞉12
The Bible nowhere makes the claim that it is inerrant
As Blake Ostler observed of the "Chicago Statement on Biblical Inerrancy":[4]
The doctrine of inerrancy is internally incoherent. In my opinion, numerous insuperable problems dictate the rejection of inerrancy in general and inerrancy as promulgated in the Chicago Statement in particular. First, the Chicago Statement is self-referentially incoherent. One cannot consistently assert that the Bible is the basis of his or her beliefs and then assert that one must nevertheless accept biblical inerrancy as asserted in the Chicago Statement...This statement contains a number of assertions, propositions if you will, that are not biblical. Inerrancy, at least as recently asserted by evangelicals, is not spelled out in the Bible. Nowhere do the words inerrant or infallible appear in the Bible. Such theoretical views are quite alien to the biblical writers. Further, inerrancy is not included in any of the major creeds. Such a notion is of rather recent vintage and rather peculiar to American evangelicalism. Throughout the history of Christian thought, the Bible has been a source rather than an object of beliefs. The assertion that the Bible is inerrant goes well beyond the scriptural statements that all scripture is inspired or "God-breathed." Thus inerrancy, as a faith commitment, is inconsistent with the assertion that one's beliefs are based on what the Bible says. The doctrine of inerrancy is an extrabiblical doctrine about the Bible based on nonscriptural considerations. It should be accepted only if it is reasonable and if it squares with what we know from scripture itself, and not as an article of faith... However, it is not and it does not.
The Chicago Statement can function only as a statement of belief and not as a reasonable observation of what we find in the Bible. The Chicago Statement itself acknowledges that we do not find inerrant statements in the Bible, for it is only "when all facts are known" that we will see that inerrancy is true. It is very convenient to propose a theory that cannot be assessed unless and until we are in fact omniscient. That is why the Chicago Statement is a useless proposition. It cannot be a statement of faith derived from the Bible because it is not in the Bible. It cannot be a statement about what the evidence shows because the evidence cannot be assessed until we are omniscient.[5]
No book of scripture is "perfect"
Latter-day Saints do not subscribe to the conservative Protestant belief in scriptural inerrancy. We do not believe that any book of scripture is perfect or infallible. Brigham Young explained:
When God speaks to the people, he does it in a manner to suit their circumstances and capacities.... Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings.[6]
So while the Book of Mormon has come down to us with fewer doctrinal errors and corruptions than the Bible, even it could be improved if we were ready to receive further light and knowledge.
Infelicities of language are also to be expected when produced by revelators with little education, said George A. Smith:
The Book of Mormon was denounced as ungrammatical. An argument was raised that if it had been translated by the gift and power of God it would have been strictly grammatical.... When the Lord reveals anything to men, he reveals it in a language that corresponds with their own. If you were to converse with an angel, and you used strictly grammatical language he would do the same. But if you used two negatives in a sentence the heavenly messenger would use language to correspond with your understanding.[7]
Do Latter-day Saints consider the Bible to be untrustworthy?
Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today
It is claimed that Latter-day Saint leaders diminish the Bible as untrustworthy.
Do the Latter-day Saints detract from the Bible? Do they criticize it? No more so than the majority of Biblical scholars.
Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today. Only those who completely reject modern biblical textual criticism would find LDS leaders' views radical or evil. In fact, LDS beliefs on the matter accord well with many other Christian denominations. Those who vilify LDS belief on this point tend to be at the extreme end of the debate about scriptural inerrancy, and would also reject a modern creedal, orthodox scholar's views.
The Latter-day Saints believe that the Bible is true. It is inspired and inspiring, having been inspired by God and written by prophets, apostles, and disciples of Jesus Christ.
In 1979, the Church produced its own King James Bible, complete with a set of footnotes and cross references, as well as translational notes and study helps
Prior to this publication, the Church purchased most of its King James Bibles from Cambridge University Press. Does this sound like an organization that is using the Bible merely as a public relations gimmick? If so, millions of members were never told. The Church and its members have a deep love and appreciation for the Word of God as found in the Bible.
The bold assertion that the LDS do not value the Bible is amusing. There is no presentation of statistics, only anecdotal claims that first, LDS members do not read the Bible and are not familiar with it, and second, that they constantly hear from their leaders that the Bible is less than trustworthy.
In a survey published in July 2001, Barna Research Group, Ltd. (BRG) made the following observations:
The study also revealed that barely half of all Protestant adults (54%) read the Bible during a typical week. Barna pointed out that Mormons are more likely to read the Bible during a week than are Protestants-even though most Mormons do not believe that the Bible is the authoritative Word of God.[8]
BRG is not affiliated with the LDS Church, nor was the LDS Church involved in the survey. Members of the LDS Church likewise would not categorize their faith in this fashion—they do, in fact, regard the Bible as authoritative and the Word of God. Yet the survey indicated that they certainly do read the Bible consistently. Also, over the course of two years out of every four years, every member of the Church is asked to read and study the entire text of the Bible as part of the Church's Sunday School curriculum. Asked by whom? By the leaders of the LDS Church.
Early LDS study of biblical languages
One of the often-neglected events in LDS history happened in 1836. Joseph Smith arranged for a Hebrew scholar to come and teach Hebrew to the members of the LDS Church in Kirtland Ohio. The members of the Church had already been studying the Hebrew language, having purchased some grammars, a Hebrew Bible, and a lexicon, and had previously attempted to hire a teacher. The Hebrew scholar who came was Joshua Seixas. He spent several weeks instructing many of the members of the Church in Hebrew.[9] Why the interest in the Hebrew we might ask? Clearly it was to be able to (in the words of Pope Pius XII) 'explain the original text which, having been written by the inspired author himself, has more authority and greater weight than any even the very best translation, whether ancient or modern.'
What this shows is that not only were the early LDS aware of the challenges associated with the Bible, but that they were just as interested in going back to the original language and to the original texts (if possible) as was the rest of Christendom who were aware of these discrepancies. Despite the critics' unfounded assertions to the contrary, there has never been a leader of the LDS Church who has ever suggested that the Bible was not suitable for study and for learning the Gospel due to any shortcomings it may have.
The Book of Mormon on the Bible
Critics often discuss two of Nephi's statements regarding the Bible as found in the Book of Mormon. Nephi's perspective is that of modern Latter-day Saints: The Bible contains truth from God. However, it is still the work of men, and is only as reliable as the men who wrote, translated and copied it.
It is interesting that the Book of Mormon itself has begun to be seen as a witness to the textual criticism of the Bible. Source critical theory of the Old Testament splits the story of David and Goliath into two separate accounts that were later merged into the common story that we have today.[10] Scholars believe these two traditions represent an earlier source and a later source. One of the primary evidences for this argument is the fact that some of the added material is missing from the Septuagint (LXX). In a paper presented at the 2001 FAIR Conference, Benjamin McGuire presented evidence that Nephi, in borrowing from the story of David and Goliath, relied on a text that did not have the added or late material.[11] This would be in harmony with current scholarship of the Old Testament, which indicates that this material was added at the time of the captivity in Babylon, and certainly after Nephi had left Jerusalem with his Brass Plates.
Critical sources |
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Notes
- ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:461. Volume 4 link (emphasis added)
- ↑ Book of Mormon, Title Page. off-site
- ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:461. Volume 4 link
- ↑ On the Chicago Statement, see Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. and exp. (Chicago: Moody Press, 1986), 181–185.
- ↑ Blake T. Ostler, "Bridging the Gulf (Review of How Wide the Divide? A Mormon and an Evangelical in Conversation)," FARMS Review of Books 11/2 (1999): 103–177. off-site (italics in original)
- ↑ Brigham Young, Journal of Discourses 9:311. [13 July 1862]
- ↑ George A. Smith, Journal of Discourses 12:335. [15 November 1863]
- ↑ The full survey, entitled "Protestants, Catholics and Mormons Reflect Diverse Levels of Religious Activity," can be found at the Barna Web site at www.barna.org.
- ↑ Perhaps as many as 120 members of the LDS Church studied under Seixas while he was in Kirtland.
- ↑ See, for example, Emmanuel Tov, "The Composition of 1 Samuel 16-18 in the Light of the Septuagint Version," in Jeffrey H. Tigay, Empirical Models for Biblical Criticism (Philadelphia: University of Pennsylvania Press, 1985), 97-130.
- ↑ Benjamin McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi" (text), or video.
Critical sources |
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Notes
"how many changes had been made to it (thousands)"
The author's unresolved question
"how many changes had been made to [the Book of Mormon] (thousands)"
Response to the author's claim
The vast majority of textual changes are related to grammar or spelling. Very few have any impact at all upon the meaning of the passages, and no doctrine is changed by them.
Reasons for textual changes made to the Book of Mormon over the years after it was first published
Jump to details:
- Question: Why were textual changes made to the Book of Mormon over the years after it was first published?
- Question: Why was the phrase "or out of the waters of baptism" added to 1 Nephi 20:1?
- Ensign, "Great and Marvelous Are the Revelations of God"
- Royal Skousen, "Do We Need to Make Changes to the Book of Mormon Text?"
"it failed to include anything about some of the most central LDS teachings"
The author's unresolved question
"[The Book of Mormon] failed to include anything about some of the most central LDS teachings"
Response to the author's claim
This claim demonstrates how little the author has experienced the core of LDS doctrine, which is centered wholly in Christ and his atonement (which he has elsewhere characterized as a nonsensical doctrine).[1] Without the foundation which the Book of Mormon lays, the other LDS teachings to which he refers are meaningless. He also ignores how the Book of Mormon itself defines "the gospel": as simply the doctrine of Christ, faith in him, repentance, and the introductory ordinances.
It is also implausible that the author suddenly "discovered" this fact while doing intensive research into Church history. He claims to have been a seminary president and "scripture mastery" champion. Did he not realize until much, much later that baptism for the dead (for example) is not discussed in the Book of Mormon?
This illustrates a common pattern—a member develops doubts, and then later produces a standardized, stylized laundry list of supposed problems. But, prior to his doubts, this supposed issue was likely never an issue at all. (Sociologists of religion call this an "apostasy narrative" or an "exit narrative." It justifies the doubter's decision to disengage with previous beliefs, but has been repeatedly shown to be an unreliable guide to what actually happened.)[2]
The Book of Mormon and the fulness of the gospel
Jump to details:
- Question: What does it mean when it is said that the Book of Mormon contains the "fulness of the gospel?"
- Question: How can the Book of Mormon contain the "fulness of the Gospel" if it does not speak of ordinances such as baptism for the dead or celestial marriage?
- Question: Why is baptism for the dead not mentioned in the Book of Mormon?
- Question: Did Joseph Smith contradict Jesus’ commandment in the Book of Mormon to not add to nor take away from Jesus' Gospel?
- ↑ Said the author: "This idea that we have to punish someone else for a bunch of other people’s mistakes—that just bothers me. The fact that it is even necessary bothers me, and trying to do the math to make it all add up. . . . [P]unishing that guy over there for what I did doesn’t make sense at all." (John Larsen and Zilpa Larsen, “Episode 180: John Dehlin,” podcast interview by John Dehlin, 2 January 2012, 17:10–18:00). The Book of Mormon agrees with Dehlin and explicitly rejects this type of model without serious modification (Alma 34꞉11–12,14). Instead, the Book of Mormon moves us into another realm, one in which “infinite and eternal” sacrifice occurs, requiring “God himself” to vanquish death, sin, and suffering (Mosiah 3꞉28; Alma 7꞉11–13). Such complaints are an excellent illustration of how poor Dehlin's grasp of even the basics of LDS belief and doctrine is.
- ↑ On apostasy narratives generally, see The Politics of Religious Apostasy: The Role of Apostates in the Transformation of Religious Movements, edited by David G. Bromley (Westport, CT: Praeger Publishers, 1998), especially the articles David G. Bromley, “Sociological Perspectives on Apostasy: An Overview,”; James T. Richardson, “Apostates, Whistleblowers, Law, and Social Control,”; David G. Bromley, “The Social Construction of Contested Exit Roles: Defectors, Whistleblowers, and Apostates,"; Stuart A. Wright, “Exploring Factors That Shape the Apostate Role;" Eileen Barker, “Standing at the Cross-Roads: The Politics of Marginality in ‘Subversive Organizations’."
There are several LDS examples discussed in the same volume, Armand L. Mauss, “Apostasy and the Management of Spoiled Identity,” 51. For a discussion of these concepts in Mormonism specifically, see also Seth R. Payne, “Purposeful Strangers: A Study of the ex-Mormon Narrative,” working paper draft, Yale Divinity School, 15 October 2007, 2.
For an illustration of how Dehlin and his movement demonstrate the same phenomenon, see Gregory L. Smith, “Dubious Mormon Stories: A Twenty-First Century Construction of Exit Narratives,” 23 February 2013, especially pages 9, and 82–99.