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Difference between revisions of "Criticism of Mormonism/Books/One Nation Under Gods/Chapter 1"
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=Claims made in "Chapter 1: Vagabond Visionaries"= | =Claims made in "Chapter 1: Vagabond Visionaries"= | ||
{{BeginClaimsTable}} | {{BeginClaimsTable}} | ||
− | |6||"To most of his contemporaries, Joseph Smith was nothing but a charlatan from a family of illiterate wanderers; 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 nineteenth 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 wanderers; 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 nineteenth century rural folk magic." |
+ | || | ||
+ | *[[The Hurlbut affidavits#Nathaniel Lewis|The Hurlbut affidavits—Nathaniel Lewis]] | ||
+ | || | ||
*Nathaniel Lewis cited in Howe, Mormonism Unvailed, 267 | *Nathaniel Lewis cited in Howe, Mormonism Unvailed, 267 | ||
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− | |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-digging' through occult divination."||[[The Hurlbut affidavits]]|| | + | |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-digging' through occult divination." |
+ | || | ||
+ | *[[The Hurlbut affidavits]] | ||
+ | || | ||
*Joseph Capron, cited in Howe, ''Mormonism Unvailed'', 260 | *Joseph Capron, cited in Howe, ''Mormonism Unvailed'', 260 | ||
*Roswell Nichols, cited in Howe, 257 | *Roswell Nichols, cited in Howe, 257 | ||
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*Richard L. Anderson, ""Joseph Smith's New York Reputation Reappraised,"" BYU Studies (Spring 1970), vol. 10, 283-314." | *Richard L. Anderson, ""Joseph Smith's New York Reputation Reappraised,"" BYU Studies (Spring 1970), vol. 10, 283-314." | ||
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− | |15||Local newspapers show no revival occurring in 1820 in the area of Palmyra-Manchester, New York.||[[Religious revivals in 1820]]|| | + | |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. | *H. Michael Marquardt and Wesley P. Walters, ''Inventing Mormonism'', 15-41. | ||
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− | |15||Smith probably incorporated an 1824 revival into his First Vision story.||[[Conflation of 1824-25 revival?]]|| | + | |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. | *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 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||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 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]]|| | + | |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]]|| | + | |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. | *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"]]|| | + | |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. | *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]]|| | + | |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. | *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?]]|| | + | |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. | *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. | ||
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− | |18||The 1824 revival cause Joseph to join a Baptist church.||[[Joseph Smith joined other churches]]|| | + | |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. | *Fayette Lapham cited in Vogel, Early Mormon Documents, vol. 1 458. | ||
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− | |18||No publications from the Palmyra or Manchester areas mentioned Joseph's vision.||[[No reference to First Vision in 1830s publications?]]|| | + | |18||No publications from the Palmyra or Manchester areas mentioned Joseph's vision. |
+ | || | ||
+ | *[[No reference to First Vision in 1830s publications?]]|| | ||
*Persuitte, p. 21. | *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"]]|| | + | |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. | *Vogel, ''Early Mormon Documents'', vol. 1, 216. | ||
{{EndClaimsTable}} | {{EndClaimsTable}} |
Revision as of 19:47, 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
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Claims made in "Chapter 2: Moroni, Magic, and Masonry" |
Claims made in "Chapter 1: Vagabond Visionaries"
Page | Claim | Response | Author's sources |
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6 | "To most of his contemporaries, Joseph Smith was nothing but a charlatan from a family of illiterate wanderers; 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 nineteenth century rural folk magic." |
| |
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-digging' through occult divination." |
| |
15 | Local newspapers show no revival occurring in 1820 in the area of Palmyra-Manchester, New York. |
| |
15 | Smith probably incorporated an 1824 revival into his First Vision story. |
| |
15 | Joseph's 1832 First Vision account states that he was 15 rather than 14 years old. | ||
15 | Joseph's 1832 account states that he only saw Jesus and doesn't mention God the Father. | ||
15 | The main message of the 1832 account was the forgiveness of Joseph's sins. | ||
15 | The 1832 account omits information about "God condemning Christian churches as corrupt." | ||
16-17 | Orson Pratt said that the two personages were angels. |
| |
17 | Church historian Andrew Jenson said that "The angel again forbade Joseph to join any of these churches." |
| |
18 | John Taylor only calls the Father and Son "two glorious personages" and does not mention "this is my beloved son." |
| |
18 | The 1824 revival caused Joseph's mother, sister and two brothers to join the Presbyterian church. |
| |
18 | The 1824 revival cause Joseph to join a Baptist church. |
| |
18 | No publications from the Palmyra or Manchester areas mentioned Joseph's vision. |
| |
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" |
|