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 "Criticism of Mormonism/Books/Nauvoo Polygamy/Chapter 1"
(→Claims made in "Chapter 1" (pp. 1-25)==: typo) |
(→Claims made in "Chapter 1" (pp. 1-25): format) |
||
Line 444: | Line 444: | ||
====14==== | ====14==== | ||
− | || | + | || |
+ | *The author states that in 1831 Joseph Smith "sanctioned the first breach in marriage mores. It occurred in Smith's charge to missionaries to the Indians when he told single and married men alike that they should marry native women. Polygamy may have been on his mind…." | ||
|| | || | ||
* There is no evidence that married men understood that Joseph was discussing polygamy until at least three years later.{{ref|wwphelps.1}} | * There is no evidence that married men understood that Joseph was discussing polygamy until at least three years later.{{ref|wwphelps.1}} | ||
Line 456: | Line 457: | ||
====14==== | ====14==== | ||
− | ||…W.W. Phelps reported on the prophet's instructions in all their antebellum racism. Through intermarriage, Smith said, the Indians would become white, delightsome, and just" and fulfill the Book of Mormon prophecy that 'the scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a white [pure] and delightsome people." | + | || |
+ | *{{AuthorQuote|…W.W. Phelps reported on the prophet's instructions in all their antebellum racism. Through intermarriage, Smith said, the Indians would become white, delightsome, and just" and fulfill the Book of Mormon prophecy that 'the scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a white [pure] and delightsome people."}} | ||
|| | || | ||
*The author presumes that Joseph's expression was about race, rather than behavior. (The expression is the Book of Mormon's, but for The author its views are always the same as Joseph Smith's because he is presumed to be the author.) | *The author presumes that Joseph's expression was about race, rather than behavior. (The expression is the Book of Mormon's, but for The author its views are always the same as Joseph Smith's because he is presumed to be the author.) | ||
Line 469: | Line 471: | ||
====14n34==== | ====14n34==== | ||
− | || | + | || |
+ | *It is noted that the 1840 Book of Mormon substituted the word 'pure' for 'white,' and that the wording "reverted back to "white" again in the English 1841 and later foreign editions, then became 'pure' again in 1981." | ||
|| | || | ||
* The author doesn't tell us dropping Joseph's change from "white" to "pure" was an accident, and intended to be permanent from 1837 onward. | * The author doesn't tell us dropping Joseph's change from "white" to "pure" was an accident, and intended to be permanent from 1837 onward. | ||
Line 478: | Line 481: | ||
| | | | ||
====14n34==== | ====14n34==== | ||
− | || | + | || |
+ | *The author states that "other passages in the Book of Mormon still refer to 'white' as 'delightsome' and a 'skin of blackness' as a 'curse' (2 Ne. 5; Jacob 3:5, 8-10; Alma 3-6-9; 3 Ne. 2:14-15; Morm. 5:15)." | ||
|| | || | ||
*The author ignores that many (if not most/all) of these scriptures have a symbolic role, as illustrated in Joseph's change discussed above (though the author apparently tries to undercut that impression). Richard L. Bushman, LDS author of a recent biography of Joseph Smith, writes: | *The author ignores that many (if not most/all) of these scriptures have a symbolic role, as illustrated in Joseph's change discussed above (though the author apparently tries to undercut that impression). Richard L. Bushman, LDS author of a recent biography of Joseph Smith, writes: | ||
Line 492: | Line 496: | ||
====14n34==== | ====14n34==== | ||
− | || | + | || |
+ | *The author claims that skin color was important in LDS scriptures, and notes that "blacks of African ancestry were denied full participation in the church until 1978." | ||
+ | || | ||
*The author ignores that issues of race and skin color may well have been read into these scriptures in a ''post hoc'' manner. His brief treatment of these volatile issues is inadequate, and serves only to prejudice the reader against the early Saints and their later religious heirs. (See next entry below.) | *The author ignores that issues of race and skin color may well have been read into these scriptures in a ''post hoc'' manner. His brief treatment of these volatile issues is inadequate, and serves only to prejudice the reader against the early Saints and their later religious heirs. (See next entry below.) | ||
*[[../../Use_of_sources#.22Skin_color_imporant_in_other_LDS_scriptures.22.3F|Skin color important in LDS scriptures?]] | *[[../../Use_of_sources#.22Skin_color_imporant_in_other_LDS_scriptures.22.3F|Skin color important in LDS scriptures?]] | ||
Line 505: | Line 511: | ||
====14n34==== | ====14n34==== | ||
− | ||"Interestingly, the rhetoric underlying the theology may have resulted from 1830s Mormons trying to convince their neighbors in the slave state of Missouri that they were not abolitionists." | + | || |
+ | *{{AuthorQuote|"Interestingly, the rhetoric underlying the theology may have resulted from 1830s Mormons trying to convince their neighbors in the slave state of Missouri that they were not abolitionists."}} | ||
|| | || | ||
*The author avoids drawing the obvious conclusion—the "importance" of skin color "in other LDS scriptures" as it applied to race may have been read in as justification for the rhetoric. Thus, the scripture reading followed the rhetoric; the theology did not derive from the scriptures. | *The author avoids drawing the obvious conclusion—the "importance" of skin color "in other LDS scriptures" as it applied to race may have been read in as justification for the rhetoric. Thus, the scripture reading followed the rhetoric; the theology did not derive from the scriptures. | ||
Line 521: | Line 528: | ||
====15==== | ====15==== | ||
− | ||Ezra | + | || |
+ | *Ezra Booth claimed that the mission to the Lamanites was to secure a "matrimonial alliance with the natives." The author notes that the missionaries "did not seem successful in this area." | ||
+ | || | ||
+ | *Booth is probably wrong; the accounts say Joseph didn't explain the plural marriage issue until 3 years later, so married men could hardly be out looking for Indian wives in 1831. | ||
*[[Native Americans to become "white and delightsome" through polygamous marriage? ]] | *[[Native Americans to become "white and delightsome" through polygamous marriage? ]] | ||
|| | || | ||
Line 528: | Line 538: | ||
| | | | ||
====15==== | ====15==== | ||
− | ||"One wonders when Emma Smith might have first suspected that her husband was contemplating plural marriage…As Emma regarded her handsome spouse, what in Joseph's youthful experiences may have suggested the unusual family arrangements that were to follow?" | + | || |
+ | *The author speculates that "One wonders when Emma Smith might have first suspected that her husband was contemplating plural marriage…As Emma regarded her handsome spouse, what in Joseph's youthful experiences may have suggested the unusual family arrangements that were to follow?" | ||
|| | || | ||
* The author again presumes that Joseph's "youthful experiences" presaged plural marriage. He has not demonstrated this. | * The author again presumes that Joseph's "youthful experiences" presaged plural marriage. He has not demonstrated this. | ||
Line 539: | Line 550: | ||
====15==== | ====15==== | ||
− | ||"We know Joseph often stayed overnight on visits with other families. Was Emma aware that later marriages would develop out of these family visits among their close friends? Could she have seen this coming—the injunction to enter into 'celestial marriage'?" | + | || |
+ | *{{AuthorQuote|"We know Joseph often stayed overnight on visits with other families. Was Emma aware that later marriages would develop out of these family visits among their close friends? Could she have seen this coming—the injunction to enter into 'celestial marriage'?"}} | ||
|| | || | ||
*Of course, everyone ''else'' at the time probably stayed overnight on visits with families too, especially if poor and on the frontier. | *Of course, everyone ''else'' at the time probably stayed overnight on visits with families too, especially if poor and on the frontier. | ||
Line 550: | Line 562: | ||
| | | | ||
====15-16==== | ====15-16==== | ||
− | ||"An examination of Smith's adolescence from his personal writings reveals some patterns and events that might be significant in understanding what precipitated his polygamous inclination." | + | || |
+ | *{{AuthorQuote|"An examination of Smith's adolescence from his personal writings reveals some patterns and events that might be significant in understanding what precipitated his polygamous inclination."}} | ||
|| | || | ||
Or, it might not. As it turns out, it isn't. | Or, it might not. As it turns out, it isn't. | ||
Line 564: | Line 577: | ||
====16-20==== | ====16-20==== | ||
− | ||" | + | || |
+ | *The author refers to the "vices and follies of youth…." | ||
|| | || | ||
* [[Polygamy book/Early womanizer#Early struggles with chastity?]] | * [[Polygamy book/Early womanizer#Early struggles with chastity?]] | ||
Line 573: | Line 587: | ||
| | | | ||
====19-20==== | ====19-20==== | ||
− | ||William | + | || |
+ | *William Stafford is quoted as remembering "Joseph…looking in his glass" and seeing "spirits…clothed in ancient dress" standing guard over treasures." | ||
|| | || | ||
The author is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. | The author is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. | ||
Line 585: | Line 600: | ||
====20==== | ====20==== | ||
− | || | + | || |
+ | *Joseph is claimed to have cut "a sheep's throat [and] led [it] around a circle while bleeding," in order to "appease the evil spirit." | ||
|| | || | ||
The author is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. | The author is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. | ||
Line 595: | Line 611: | ||
| | | | ||
====20==== | ====20==== | ||
− | |||
|| | || | ||
− | The author is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. | + | *It is claimed that Joseph "'professed to tell people's fortunes' by gazing at a 'stone which he used to put in his hat,'…." |
+ | || | ||
+ | *The author is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. | ||
*[[Joseph Smith and the occult]] | *[[Joseph Smith and the occult]] | ||
*[[Joseph Smith and seer stones]] | *[[Joseph Smith and seer stones]] | ||
Line 606: | Line 623: | ||
| | | | ||
====21==== | ====21==== | ||
− | || | + | || |
+ | *The author states that Joseph's 1842 letter to John Wentworth "left out any reference to the sinful thoughts he had previously mentioned. He had come effectively to de-emphasize the feelings of sin and guilt he had once experienced." | ||
|| | || | ||
The author again presumes that Joseph's works referred to "sinful thoughts," which he has tried to tie to chastity. | The author again presumes that Joseph's works referred to "sinful thoughts," which he has tried to tie to chastity. | ||
Line 619: | Line 637: | ||
| | | | ||
====21==== | ====21==== | ||
− | ||" | + | || |
+ | *The author implies that Joseph "took an interest in polygamy at an early period, beyond what we read in his autobiographies or in the Book of Mormon." | ||
|| | || | ||
* There is ''no indication'' that Joseph took this early interest in polygamy, unless one presumes Joseph wrote the Book of Mormon ''and'' follows the author's sexualized misreading of Joseph's early histories. | * There is ''no indication'' that Joseph took this early interest in polygamy, unless one presumes Joseph wrote the Book of Mormon ''and'' follows the author's sexualized misreading of Joseph's early histories. | ||
Line 632: | Line 651: | ||
====21==== | ====21==== | ||
− | ||"What was new about this [1838] account [of Moroni's visit] was that this time the 1823 angelic announcement was preceded by an 1820 'First Vision,' which included not just 'personages' or 'angels' but a visitation by the God of heaven—'The Father and The Son.'" | + | || |
+ | *{{AuthorQuote|"What was new about this [1838] account [of Moroni's visit] was that this time the 1823 angelic announcement was preceded by an 1820 'First Vision,' which included not just 'personages' or 'angels' but a visitation by the God of heaven—'The Father and The Son.'"}} | ||
|| | || | ||
*[[First Vision accounts]] | *[[First Vision accounts]] | ||
Line 640: | Line 660: | ||
| | | | ||
====22==== | ====22==== | ||
− | ||Lucy said | + | || |
+ | *Lucy Mack Smith said in her history that "in the course of our evening conversation[,] Joseph would give us some of the most ammusing [sic in Smith] recitals…[and] describe the ancient inhabitants of this [American] continent their dress their manner of traveling the animals which they rode." | ||
|| | || | ||
*[[Joseph Smith's "amusing recitals" of ancient American inhabitants]] | *[[Joseph Smith's "amusing recitals" of ancient American inhabitants]] | ||
Line 648: | Line 669: | ||
| | | | ||
====22==== | ====22==== | ||
− | || | + | || |
+ | *It is notes that there is nothing in Lucy Mack Smith's history about "women, wives, or early struggles with chastity…." | ||
|| | || | ||
*The author is again presuming that he has demonstrated his claims about early struggles with chastity. He has not, but takes it as a given here. | *The author is again presuming that he has demonstrated his claims about early struggles with chastity. He has not, but takes it as a given here. | ||
Line 660: | Line 682: | ||
| | | | ||
====22==== | ====22==== | ||
− | || | + | || |
+ | *The book notes that in 1832 Joseph had become involved with Fanny Alger. | ||
|| | || | ||
*The date is not at all sure. The evidence dates it to either 1833 or 1835; others have not argued for 1832 specifically, and the author provides no evidence or argument for this early date. | *The date is not at all sure. The evidence dates it to either 1833 or 1835; others have not argued for 1832 specifically, and the author provides no evidence or argument for this early date. | ||
Line 671: | Line 694: | ||
====22==== | ====22==== | ||
− | ||"Emma never indicated that her husband had told her anything specifically about his experiences prior to their marriage or the details of his involvement with other women, although she did know about Fanny Alger." | + | || |
+ | *The author states that "Emma never indicated that her husband had told her anything specifically about his experiences prior to their marriage or the details of his involvement with other women, although she did know about Fanny Alger." | ||
|| | || | ||
*Despite the author's efforts, there is no good evidence of Joseph's involvement with any other women besides Emma before his plural marriage to Fanny Alger. | *Despite the author's efforts, there is no good evidence of Joseph's involvement with any other women besides Emma before his plural marriage to Fanny Alger. | ||
Line 683: | Line 707: | ||
====22==== | ====22==== | ||
− | ||"…it must have been a fascinating courtship, conducted as it was among unseen spirits and Joseph's unsettling conversations with angels." | + | || |
+ | *{{AuthorQuote|"…it must have been a fascinating courtship, conducted as it was among unseen spirits and Joseph's unsettling conversations with angels."}} | ||
|| | || | ||
*This claim (besides mind reading) also distorts the textual record, since Cowdery's account ([[../Chapter_1#13|cited above]]) made it clear that there was nothing unsettling at all about it. | *This claim (besides mind reading) also distorts the textual record, since Cowdery's account ([[../Chapter_1#13|cited above]]) made it clear that there was nothing unsettling at all about it. | ||
Line 695: | Line 720: | ||
====22==== | ====22==== | ||
− | ||"Joseph and Emma had been bound by treasure magic from their first meeting in 1825, because Joseph…[came] to help Josiah Stowell located buried treasure [and] boarded with Emma's father." | + | || |
+ | *The author speculates that "Joseph and Emma had been bound by treasure magic from their first meeting in 1825, because Joseph…[came] to help Josiah Stowell located buried treasure [and] boarded with Emma's father." | ||
|| | || | ||
* There is no evidence they felt "bound" by "treasure magic." | * There is no evidence they felt "bound" by "treasure magic." | ||
Line 708: | Line 734: | ||
====22==== | ====22==== | ||
− | ||" | + | || |
+ | *The author speculates that "[i]t was in a mysterious atmosphere of imaginative lore and a mix of theology and magic that Joseph and Emma eloped." | ||
|| | || | ||
*How does he know? A page earlier we are told, "Emma did not leave a diary, and her letters do not mention anything about Joseph's adolescence or later experiences with women." (p. 22) This is all supposition—invented out of thin air. | *How does he know? A page earlier we are told, "Emma did not leave a diary, and her letters do not mention anything about Joseph's adolescence or later experiences with women." (p. 22) This is all supposition—invented out of thin air. | ||
Line 717: | Line 744: | ||
| | | | ||
====23==== | ====23==== | ||
− | ||" | + | || |
+ | *The author speculates that "[t]he treasure seeker presented himself as someone who had special knowledge that was beyond the woman's ken." | ||
|| | || | ||
*How does he know? Again, there is no evidence presented. | *How does he know? Again, there is no evidence presented. | ||
Line 729: | Line 757: | ||
| | | | ||
====25==== | ====25==== | ||
− | ||"What Joseph failed to explain in this [1838] version [of his history of money digging] was the apparent continuum from treasure seeking to finding gold plates or the similar modus operandi in placing a 'seer stone' in a hat…" | + | || |
+ | *{{AuthorQuote|"What Joseph failed to explain in this [1838] version [of his history of money digging] was the apparent continuum from treasure seeking to finding gold plates or the similar modus operandi in placing a 'seer stone' in a hat…"}} | ||
|| | || | ||
* Joseph may not have seen it as a continuum, since he always insisted that the Book of Mormon was both revealed and translated "by the gift and power of God." God made him capable of things he was not otherwise able to do. The author is again presuming and assuming that Quinn's magic thesis is correct and applicable in this case. | * Joseph may not have seen it as a continuum, since he always insisted that the Book of Mormon was both revealed and translated "by the gift and power of God." God made him capable of things he was not otherwise able to do. The author is again presuming and assuming that Quinn's magic thesis is correct and applicable in this case. | ||
Line 743: | Line 772: | ||
====25==== | ====25==== | ||
− | ||"It is also true that Joseph's career in money digging was much more extensive than he intimated in his 1838 narrative." | + | || |
+ | *{{AuthorQuote|"It is also true that Joseph's career in money digging was much more extensive than he intimated in his 1838 narrative."}} | ||
|| | || | ||
* The point of Joseph's 1838 account was not to give extensive details on his youth or past, but to provide the key events of the restoration as he understood them. | * The point of Joseph's 1838 account was not to give extensive details on his youth or past, but to provide the key events of the restoration as he understood them. | ||
Line 753: | Line 783: | ||
====25==== | ====25==== | ||
− | ||Bainbridge "glass-looking" appearance is called "a trial" | + | || |
+ | *The Bainbridge "glass-looking" appearance is called "a trial" | ||
|| | || | ||
*This event was not a trial—current scholarship suggests that it was a hearing only. | *This event was not a trial—current scholarship suggests that it was a hearing only. |
Revision as of 18:11, 19 March 2009
Preface | A FAIR Analysis of: Criticism of Mormonism/Books A work by author: George D. Smith
|
Chapter 1 (pp. 26-51) |
Claims made in "Chapter 1" (pp. 1-25)
Page | Claim | Response | Author's sources |
---|---|---|---|
1 |
|
|
Ignoring Hancock autobiography (edit) |
1n1 |
|
|
Ignoring Hancock autobiography (edit) |
1 |
|
|
Womanizing & romance (edit) |
1 |
|
|
Ages of wives (edit) |
2 |
|
|
|
2 |
It is claimed that "[n]o one knew precisely when the final end would come, but they knew it was imminent." |
|
|
2 |
|
Bloc voting (edit) See NOTE on bloc voting | |
2 |
|
|
Nauvoo city charter (edit) |
2 |
|
|
|
3 |
|
|
|
3 |
|
| |
3-4 |
|
Hiding polygamy (edit) | |
4 |
|
|
John C. Bennett (edit) |
5 |
|
Censorship of Church History (edit) | |
5 |
|
| |
6 |
|
|
Necessary for salvation? (edit) |
6 |
|
|
Predicting 2nd Coming (edit) |
7 |
|
Environmental explanations (edit) | |
7 |
|
| |
8 |
|
|
Environmental explanations (edit) |
9 |
|
|
|
9 |
|
|
Predicting 2nd Coming (edit) |
10 |
|
| |
11 |
|
| |
11 |
|
|
|
12 |
|
|
Early preoccupation with polygamy (edit) |
12 |
|
|
Emma and Joseph Eloped (edit) |
12 |
|
|
|
12 |
|
|
|
12n29 |
|
|
|
13 |
|
|
|
13 |
|
|
|
13-14 |
|
|
Early preoccupation with polygamy (edit) |
14 |
|
|
|
14 |
|
|
|
14n34 |
|
|
|
14n34 |
|
|
|
14n34 |
|
|
|
14n34 |
|
|
|
15 |
|
|
|
15 |
|
|
|
15 |
|
|
|
15-16 |
|
Or, it might not. As it turns out, it isn't.
|
Early preoccupation with polygamy (edit) |
16-20 |
|
|
Early preoccupation with polygamy (edit) |
19-20 |
|
The author is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems.
|
|
20 |
|
The author is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. |
|
20 |
|
|
|
21 |
|
The author again presumes that Joseph's works referred to "sinful thoughts," which he has tried to tie to chastity.
|
Womanizing & romance (edit) |
21 |
|
|
Womanizing & romance (edit) |
21 |
|
| |
22 |
|
| |
22 |
|
|
Womanizing & romance (edit) |
22 |
|
|
Fanny Alger (edit) Ages of wives (edit) |
22 |
|
|
Fanny Alger (edit) |
22 |
|
|
|
22 |
|
|
|
22 |
|
|
|
23 |
|
|
|
25 |
|
|
|
25 |
|
|
|
25 |
|
|
|
Endnotes
- [note] Leonard J. Arrington and Davis Bitton, The Mormon Experience: A History of the Latter-Day Saints, 2nd ed. (New York: Knopf : distributed by Random House/University of Illinois Press, [1979] 1992), 69. ISBN 0252062361. off-site
- [note] William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
- [note] W.W. Phelps, Letter to Brigham Young, 1861, original in Church Archives, emphasis in original; cited by B. Carmon Hardy, Doing the Works of Abraham: Mormon Polygamy: Its Origin, Practice, and Demise, Kingdom in the West: The Mormons and the American Frontier (Norman, Okla.: Arthur H. Clark Co., 2007), 36–37.
- [note] Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 99.
Further reading
Template code | Inserts this reference | Click to edit |
---|---|---|
{{To learn more box:responses to: 8: The Mormon Proposition}} | To learn more box:responses to: 8: The Mormon Proposition | edit |
{{To learn more box:''Under the Banner of Heaven''}} | To learn more about responses to: Under the Banner of Heaven | edit |
{{To learn more box:responses to: Robert Price}} | To learn more about responses to: Robert Price | edit |
{{To learn more box:responses to: Ankerberg and Weldon}} | To learn more about responses to: Ankerberg and Weldon | edit |
{{To learn more box:responses to: Ashamed of Joseph}} | To learn more about responses to: Ashamed of Joseph | edit |
{{To learn more box:responses to: Beckwith and Moser}} | To learn more about responses to: Beckwith and Moser | edit |
{{To learn more box:responses to: Beckwith and Parrish}} | To learn more about responses to: Beckwith and Parrish | edit |
{{To learn more box:responses to: Benjamin Park}} | To learn more about responses to: Benjamin Park | edit |
{{To learn more box:responses to: Bible versus Joseph Smith}} | To learn more about responses to: Bible versus Joseph Smith | edit |
{{To learn more box:responses to: Bible versus Book of Mormon}} | To learn more about responses to: Bible versus Book of Mormon | edit |
{{To learn more box:responses to: ''Big Love''}} | To learn more about responses to: Big Love | edit |
{{To learn more box:responses to: Brett Metcalfe}} | To learn more about responses to: Brett Metcalfe | edit |
{{To learn more box:responses to: Bill Maher}} | To learn more about responses to: Bill Maher | edit |
{{To learn more box:responses to: Bruce H. Porter}} | To learn more about responses to: Bruce H. Porter | edit |
{{To learn more box:responses to: Carol Wang Shutter}} | To learn more about responses to: Carol Wang Shutter | edit |
{{To learn more box:responses to: CES Letter}} | To learn more about responses to: CES Letter | edit |
{{To learn more box:responses to: Charles Larson}} | To learn more about responses to: Charles Larson | edit |
{{To learn more box:responses to: Christopher Nemelka}} | To learn more about responses to: Christopher Nemelka | edit |
{{To learn more box:responses to: Colby Townshed}} | To learn more about responses to: Colby Townshed | edit |
{{To learn more box:responses to: Contender Ministries}} | To learn more about responses to: Contender Ministries | edit |
{{To learn more box:responses to: Crane and Crane}} | To learn more about responses to: Crane and Crane | edit |
{{To learn more box:responses to: D. Michael Quinn}} | To learn more about responses to: D. Michael Quinn | edit |
{{To learn more box:responses to: Dan Vogel}} | To learn more about responses to: Dan Vogel | edit |
{{To learn more box:responses to: David John Buerger}} | To learn more about responses to: David John Buerger | edit |
{{To learn more box:responses to: David Persuitte}} | To learn more about responses to: David Persuitte | edit |
{{To learn more box:responses to: Denver Snuffer}} | To learn more about responses to: Denver Snuffer | edit |
{{To learn more box:responses to: Dick Bauer}} | To learn more about responses to: Dick Bauer | edit |
{{To learn more box:responses to: Duwayne R Anderson}} | To learn more about responses to: Duwayne R Anderson | edit |
{{To learn more box:responses to: Earl Wunderli}} | To learn more about responses to: Earl Wunderli | edit |
{{To learn more box:responses to: Ed Decker}} | To learn more about responses to: Ed Decker | edit |
{{To learn more box:responses to: Erikson and Giesler}} | To learn more about responses to: Erikson and Giesler | edit |
{{To learn more box:responses to: Ernest Taves}} | To learn more about responses to: Ernest Taves | edit |
{{To learn more box:responses to: Fawn Brodie}} | To learn more about responses to: Fawn Brodie | edit |
{{To learn more box:responses to: George D Smith}} | To learn more about responses to: George D Smith | edit |
{{To learn more box:responses to: Grant Palmer}} | To learn more about responses to: Grant Palmer | edit |
{{To learn more box:responses to: Hank Hanegraaff}} | To learn more about responses to: Hank Hanegraaff | edit |
{{To learn more box:responses to: Hurlbut-Howe}} | To learn more about responses to: Hurlbut-Howe | edit |
{{To learn more box:responses to: James Brooke}} | To learn more about responses to: James Brooke | edit |
{{To learn more box:responses to: James Spencer}} | To learn more about responses to: James Spencer | edit |
{{To learn more box:responses to: James White}} | To learn more about responses to: James White | edit |
{{To learn more box:responses to: Jerald and Sandra Tanner}} | To learn more about responses to: Jerald and Sandra Tanner | edit |
{{To learn more box:responses to: Jesus Christ-Joseph Smith or Search for the Truth DVD}} | To learn more about responses to: Jesus Christ-Joseph Smith or Search for the Truth DVD | edit |
{{To learn more box:responses to: John Dehlin}} | To learn more about responses to: John Dehlin | edit |
{{To learn more box:responses to: Jonathan Neville}} | To learn more about responses to: Jonathan Neville | edit |
{{To learn more box:responses to: Kurt Van Gorden}} | To learn more about responses to: Kurt Van Gorden | edit |
{{To learn more box:responses to: Laura King Newell and Valeen Tippetts Avery}} | To learn more about responses to: Laura King Newell and Valeen Tippetts Avery | edit |
{{To learn more box:responses to: Loftes Tryk aka Lofte Payne}} | To learn more about responses to: Loftes Tryk aka Lofte Payne | edit |
{{To learn more box:responses to: Luke WIlson}} | To learn more about responses to: Luke WIlson | edit |
{{To learn more box:responses to: Marquardt and Walters}} | To learn more about responses to: Marquardt and Walters | edit |
{{To learn more box:responses to: Martha Beck}} | To learn more about responses to: Martha Beck | edit |
{{To learn more box:responses to: Mcgregor Ministries}} | To learn more about responses to: Mcgregor Ministries | edit |
{{To learn more box:responses to: McKeever and Johnson}} | To learn more about responses to: McKeever and Johnson | edit |
{{To learn more box:responses to: New Approaches}} | To learn more about responses to: New Approaches to the Book of Mormon | edit |
{{To learn more box:responses to: Richard Abanes}} | To learn more about responses to: Richard Abanes | edit |
{{To learn more box:responses to: Richard Van Wagoner}} | To learn more about responses to: Richard Van Wagoner | edit |
{{To learn more box:responses to: Richard and Joan Ostling}} | To learn more about responses to: Richard and Joan Ostling | edit |
{{To learn more box:responses to: Rick Grunger}} | To learn more about responses to: Rick Grunger | edit |
{{To learn more box:responses to: Robert Ritner}} | To learn more about responses to: Robert Ritner | edit |
{{To learn more box:responses to: Rod Meldrum}} | To learn more about responses to: Rod Meldrum | edit |
{{To learn more box:responses to: Roger I Anderson}} | To learn more about responses to: Roger I Anderson | edit |
{{To learn more box:responses to: Ronald V. Huggins}} | To learn more about responses to: Ronald V. Huggins | edit |
{{To learn more box:responses to: Sally Denton}} | To learn more about responses to: Sally Denton | edit |
{{To learn more box:responses to: Simon Southerton}} | To learn more about responses to: Simon Southerton | edit |
{{To learn more box:responses to: Thomas Murphy}} | To learn more about responses to: Thomas Murphy | edit |
{{To learn more box:responses to: Todd Compton}} | To learn more about responses to: Todd Compton | edit |
{{To learn more box:responses to: Vernal Holley}} | To learn more about responses to: Vernal Holley | edit |
{{To learn more box:responses to: Walter Martin}} | To learn more about responses to: Walter Martin | edit |
{{To learn more box:responses to: Wesley Walters}} | To learn more about responses to: Wesley Walters | edit |
{{To learn more box:responses to: Will Bagley}} | To learn more about responses to: Will Bagley | edit |