Revision as of 18:29, 2 July 2009

A FAIR Analysis of:
Criticism of Mormonism/Books/Becoming Gods

A work by author: Richard Abanes

Index to claims made in Becoming Gods: A Closer Look at 21st-Century Mormonism

This is an index of claims made in this work with links to corresponding responses within the FAIRwiki. An effort has been made to provide the author's original sources where possible.

Claims made in Preface: "Can't We All Just Get Along?"

Page	Claim	Response	Author's sources
13	Mormons exist in "two distinct groups:" Chapel Mormons and Internet Mormons.	Internet Mormons vs. Chapel Mormons	Jason Gallentine (a.k.a. "Dr. Shades"), "Internet Mormonism vs. Chapel Mormonism"
15	The Journal of Discourses was viewed on par with the Standard Works by early Church members.	Journal of Discourses	No source provided.
16	"Gospel Principles" is published by the Church, but contains a disclaimer that states that it is not an official publication of the Church.	We cannot find the disclaimer mentioned by the author about Gospel Principles not being an official publication. Please contact FairMormon if you have a source. Official Church publications	Gospel Principles
17, 331n35	Mormons "focus on a minor issue while dismissing the broader point that is being made by a critic of the church."	"Celestial sex"	The author uses as an example in the endnotes the alleged LDS belief in "Celestial Sex."

Claims made in Chapter 1: God's Latter-Day Prophet

Page	Claim	Response	Author's sources
24	Joseph's family survived by "money digging."	Joseph Smith and money digging	David Persuitte, Joseph Smith and the Origins of The Book of Mormon (2nd edition), (McFarland & Company, October 2000), 35 ( Index of claims )
24	Joseph was adept at "occult ritual."	Joseph Smith and the occult	No actual reference given by the author: The note simply says "Smith was well-known as a money-digger throughout western New York and northern Pennsylvania."
24	Joseph's neighbors thought that he was "an imposter, hypocrite and liar."	The Hurlbut affidavits Lightplanet Response	Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834). (Affidavits examined)
26	During the First Vision, Joseph was told that "all Christian creeds" were an abomination and that "all Christian teachers" were corrupt.	This claim is also made in One Nation Under Gods: p. 377, n8(PB) Individual versus organizational apostasy ^{[needs work]} All churches were wrong	No source provided.
26	Many Mormons believe that "their salvation, to a limited degree, rests upon Smith."	Joseph Smith's status in LDS belief	In a note on page 332, the author says "I do not mean to say the Mormons hold Joseph Smith on an equal par with Jesus Christ. Smith holds a place just below Christ." Jerald and Sandra Tanner, The Case Against Mormonism, 2 vols., (Salt Lake City, 1967), vol. 1, p. 75. Joseph Fielding Smith, Doctrines of Salvation, p. 302
26	Bruce R. McConkie said that "we must turn to Joseph Smith to gain salvation."	Misrepresentation of source: Turn to Joseph to gain salvation? Joseph Smith's status in LDS belief	Bruce R. McConkie, Millennial Messiah: The Second Coming of the Son of Man (Salt Lake City: Deseret Book, 1982), 334. ISBN 0877478961. GL direct link
26	Dallin Oaks said that "I have built my life on the testimony and mission of the Prophet Joseph Smith."	Misrepresentation of source: The author omits Elder Oaks' very next words: In all of my reading and original research, I have never been dissuaded from my testimony of his prophetic calling and of the gospel and priesthood restoration the Lord initiated through him. I solemnly affirm the testimony Joseph Smith expressed in the famous Wentworth letter of 1842: “… The standard of truth has been erected; no unhallowed hand can stop the work from progressing, persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished and the great Jehovah shall say the work is done” (Times and Seasons, 1 March 1842, 709; quoted in Daniel H. Ludlow, ed., Encyclopedia of Mormonism, 5 vols. [1992], 4:1754). In the name of Jesus Christ, amen. Joseph Smith's status in LDS belief	Dallin Oaks, "Joseph, the Man and the Prophet," Ensign (May 1996): 71. off-site
27	Joseph Smith was "harsh and violent."	Personal failings of Joseph Smith	No source provided.
27	James E. Faust said that Joseph Smith "was the greatest prophet who ever lived upon the earth."	Misrepresentation of source: Note that the author removes all the surrounding text which discusses Jesus Christ (italic text is quoted by author; bold for emphasis): As one of the special witnesses of the Lord, I desire to declare my testimony to you. I am grateful that I have always had a testimony of the gospel. I cannot remember when I did not believe. I have not always understood everything and do not claim to do so now, but through thousands and thousands of spiritual confirmations throughout my life, including my calling to the holy apostleship, I can declare my testimony to you that Jesus is the Christ. With every fiber and cell of my being, I know that He is our Savior and Redeemer. I testify that Joseph Smith was the greatest prophet who ever lived upon the earth and of great importance to the Savior in the work of God on the earth. I know this to be true. Joseph Smith's status in LDS belief	James E. Faust, "The Importance of Bearing Testimony," Liahona, Mar. 1997, p.3. off-site
28	Joseph Smith may have been a "pious fraud," who believed that he had been called of God while perpetrating fraud.	Psychobiographical analysis of Joseph Smith This is the fallacy of probability	Dan Vogel in Waterman, p. 50
28	Joseph Smith and other church leaders "often used deception to conceal their activities."	Personal failings of Joseph Smith	No source provided.
28	Polygamy was practiced in secret and denied publicly.	Joseph Smith and polygamy Lying about polygamy? (non-wiki) Lying in Nauvoo era? (non-wiki)	Times and Seasons, Mar 15, 1843, vol. 4, no. 9, p. 143
28	Heber C. Kimball predicted that the world would someday see Joseph Smith as "a god."	Joseph Smith's status in LDS belief Heber C. Kimball on Joseph as "a god"	Heber C. Kimball, Journal of Discourses, 5:88.
28	Brigham Young applied 1 John 4:3 to Joseph Smith.	Joseph Smith's status in LDS belief Brigham Young applied 1 John 4:3 to Joseph Smith	Brigham Young, Journal of Discourses 8:176.
29	LDS claim that Joseph Smith "told but one" First Vision.	The author's claim is false First Vision accounts Church publications have long described the multiple accounts of the First Vision: Milton V. Backman, Jr., "Joseph Smith's Recitals of the First Vision," Ensign (January 1985): 8.off-site Dean C. Jessee, "Early Accounts of Joseph Smith (1831–1839)," Brigham Young University Studies 9 no. 3 (1969), 275–294. PDF link Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 9–20.	Preston Nibley, Joseph Smith the Prophet (SLC: Deseret News, 1944), p. 30.
30	The 1832 account of the First Vision states that Joseph was in his "sixteenth year," and that he "probably meant when he was 16 years old.	Different age provided in the 1832 text	Dan Vogel, Early Mormon Documents, 1:28
30	The 1832 account does not mention two personages.	Only one Personage appears in the 1832 account	Dan Vogel, Early Mormon Documents, 1:28
30	The 1832 account does not mention that "all the churches in Joseph's day were false."	1832 account doesn't forbid joining a church	Dan Vogel, Early Mormon Documents, 1:28
31	Joseph claimed that he learned about the errors in Christendom through personal Bible study several years before the First Vision.	Contradiction about knowing all churches were wrong?	Dan Vogel, Early Mormon Documents, 1:27
31	Orson Pratt said that the two personages "declared themselves to be angels."	Orson Pratt confused about "angel" or Father-Son	Pratt in "Biography and Journal of William I. Appleby, Elder in the Church of Latter Day Saints," 1848 reprinted in Vogel, Early Mormon Documents, vol. 1, pp. 146-147.
31	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.
31	Joseph dictated the 1838 account of the First Vision to counter the leadership crisis in Kirtland.	1838 account modified to offset leadership crisis?	No source provided.
31	The visit of Moroni was confused with the First Vision, and "was probably the real first vision."	First Vision fabricated to give "Godly authority"	No source provided.
34	"Not a single piece" of literature published in the 1830's mentions a visit by the Father and the Son.	No reference to First Vision in 1830s publications?	No source provided.
34	Joseph's mother said that the First Vision was of an angel.	Prophet's mother said First Vision was of an "angel"	Lucy Mack Smith, letter to Solomon Mack Jr., Jan. 6, 1831, reprinted in Vogel, Early Mormon Documents, vol. 1, p. 216.
34	Joseph privately began reworking the story of seeing an angel into a vision of Christ.	Oliver Cowdery not aware of First Vision in 1834-35	Oliver Cowdery, Messenger and Advocate, Feb. 1835, vol. 1, no. 5, pp. 77-80.
34	Without "Mormonism's so-called" Melchizedek Priesthood, no man can see God and live.	D&C 84 says God not seen without priesthood	DC 84꞉21-22
34	Nobody knows "when or how" the Joseph received the Melchizedek Priesthood.	Date of the restoration of the Melchizedek priesthood	Online reference to anti-Mormon site "lds-mormon.com"
34	Joseph "had to backdate" the First Vision to 1820 in response to a leadership crisis.	1838 account modified to offset leadership crisis?	Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 251. ( Index of claims )
35	The First Vision originally stated that the personages were angels.	The "Angels" of the 1835 account	William Smith, Vogel, Early Mormon Documents, vol. 1, p. 495. George A. Smith Lucy Smith Brigham Young, Journal of Discourses 2:171. John Taylor, Journal of Discourses vol. ?, p. 167. Heber C. Kimball, Journal of Discourses, 6:29.
35	There was no 1820 revival in Palmyra that converted "great multitudes" of people.	History unclear or in error Religious revivals in 1820	Oliver Cowdery, Messenger and Advocate, Feb. 1835, vol. 1, no. 3, pp. 42.
35, 342n78, 348n130	Joseph Smith is claimed to have joined other churches after having been told that churches were wrong. Joseph is claimed to have become a member of the Baptist Church after his First Vision. Joseph is claimed to have become an "exhorter" for the Methodists after his First Vision.	Joseph Smith joined other churches This claim is also made in One Nation Under Gods: p. 18, 487n62-63 (PB)	Fayette Lapham, "Interview," pp. 305-306, reprinted in Vogel, Early Mormon Documents 1:458. Mitchell Bronk, "The Baptist Church at Manchester," The Chronicle: A Baptist Historical Quarterly [January 1948], vol. 11, pp. 23-24. Orasmus Turner, Lockport Daily Courier, May 5, 1854. Sophia Lewis, Susquehanna Register, May 1, 1834 reprinted in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 269. (Affidavits examined)
35, 342n79-80	Newspapers reported in 1829 that Joseph Smith had a dream in 1827 about a spirit visiting him three times in one night.	Joseph reported "a spirit" visiting in him in 1827	From the 'Palmyra Freeman: Golden Bible, Niagara Courier, Aug. 27, 1829, vol. 2, no. 18. "The Gold Bible," Rochester Advertiser and Telegraph, Aug. 31, 1829.
35-36, 343n83	Joseph Smiths First Vision may have been a dream of a "bloody ghost dressed as a Spaniard.	These supposed "early" accounts comes from hostile statements made forty to fifty years later! The 1870 account from Lapham says only that "a man" with "bloody clothes" appeared in a dream. (He also says this is what Joseph Jr. told his father, so this is hearsay.) Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site	Hiel Lewis, letter to James T. Cobb, Amboy Journal, Apr. 30, 1879, reprinted in Wyl, pp. 79-80 Fayette Lapham [May 1870], in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:459. Citation error: the reference to the dream and bloody clothes is on p. 458.
36, 343n85	Joseph Smith was an "occultist."	Prejudicial or loaded language Joseph Smith and the occult	Lance S. Owens, "Joseph Smith: America's Hermetic Prophet," Gnosis, Spring 1995, no. 35, p. 60
36	Early Mormons believed in "witchcraft."	Early members believed in "witchcraft" William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site	John L. Brooke, The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844, pp. 71-72.
36	Joseph's mother talked about "magic circles" and the "faculty of Abrac."	Lucy Mack Smith on "faculty of Abrac" and "magic circles" 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]	Dan Vogel, Early Mormon Documents, vol. 1, p. 285.
37, 344n93	Joseph's family had a "magick dagger" that was owned by Hyrum Smith.	Mars dagger 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] This claim is also made in One Nation Under Gods: p. 89	No source given. The endnote describes the dagger and its alleged importance to Joseph without acknowledging the source of the information.
37, 344n94	Joseph's family had "three magick parchments." One of these was owned by Hyrum Smith.	Magick parchments 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] This claim is also made in One Nation Under Gods: p. 89-90, 519n53-57	No source given. The endnote mentions the ""Holiness to the Lord,"" the ""Saint Peter Bind Them,"" and the ""Jehovah, Jehovah, Jehovah"" parchments without showing how they are related to the Smith family. An indirect reference is made to the book Occult Sciences."
37, 344n95	Joseph had a "Jupiter talisman" with him the day he died.	The author's claim is false: there is no contemporary evidence that the talisman was on Joseph when he died. Joseph Smith and Jupiter talisman This claim is also made in One Nation Under Gods: p. 89	No source given. The endnote simply states the date of Joseph's death.
38	"Researchers of Mormonism" now believe that Joseph was influenced by "Jewish kabbalism."	Joseph influenced by Kabbalah? William J. Hamblin, "'Everything Is Everything': Was Joseph Smith Influenced by Kabbalah? Review of Joseph Smith and Kabbalah: The Occult Connection by Lance S. Owens," FARMS Review of Books 8/2 (1996): 251–325. off-site William J. Hamblin, Daniel C. Peterson, and George L. Mitton, "Mormon in the Fiery Furnace Or, Loftes Tryk Goes to Cambridge] (Review of The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 by John L. Brooke)," FARMS Review of Books 6/2 (1994): 3–58. off-site	No source provided.
38	Joseph considered the date April 6th to have "astrological significance."	The author provides no evidence for what Joseph believed about April 6. He fails to mention the one bit of evidence that we do have for what Joseph may have thought: DC 20꞉1 suggests that April 6 was seen as the date of Christ's birth.^[1] The author fails to cite D&C 20.	D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 76-79, 278-280 ( Index of claims )
38-39, 346 n. 104-109	Joseph was arrested in 1826 for being a "disorderly person and an imposter."	Joseph Smith's 1826 glasslooking trial	Dan Vogel, "Rethinking the 1826 Judicial Decision," Mormon Scripture Studies: An E-Journal of Critical Thought.
39	No "statements of repentance by Smith" for money digging have ever been found.	The author's claim is false Misrepresentation of source: in the quoted article, Martin Harris reported that Joseph had told him that the angel Moroni instructed him "...he must quit the company of the money-diggers. That there were wicked men among them. He must have no more to do with them."^[2] In Joseph's time and place, there was nothing shameful or disgraceful about money digging per se—it was the fact that some were wicked that was the problem. Joseph Smith and money digging	Sam Katich, "Joseph Smith," FAIR link
40, 348n123	Gordon B. Hinckley cited false documentation to support the story of an 1820 revival.	Religious revivals in 1820/Gordon B. Hinckley cited false information Religious revivals in 1820	Gordon B. Hinckley, Truth Restored, pp. 1-2.
42, 349n126	There is no evidence that Joseph Smith was "persecuted" for telling the story of his vision between 1820 and 1824.	1832 account doesn't mention persecution	Dan Vogel, Early Mormon Documents, vol. 1, p. 29, 46-47.
42, 43 (sidebar)	Contradictions in the stories of Paul's vision were "long ago resolved by scholars analyzing the Greek texts. The discrepancies in Paul's account involve modern ignorance of the Greek wording used."	Modern scholars disagree with the author's resolution, and the rule which he appeals to is broken by the NT text more than it is observed. Even Acts violates the author's claimed 'solution' three times! Do Greek scholars solve the discrepancies in Paul's vision accounts?	W.E. Vine, Vine's Expository Dictionary of New Testament Words, p. 544.
42	Brodie's idea that the First Vision may have been "the elaboration of some half-remembered dream stimulated by the early revival excitement" is a satisfactory way to "explain things."	Quotes another author's opinion as if it were fact Psychobiographical analysis of Joseph Smith	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 25. ( Index of claims )
44	Brodie's idea that the First Vision may have been "created some time after 1830 when the need arose for a magnificent tradition to cancel out the stories of his fortune-telling and money-digging" "further weakens" Mormon claims.	Quotes another author's opinion as if it were fact The author's claim is false: elements of the First Vision was being taught by LDS missionaries in 1830 (see References to First Vision in 1830s). Psychobiographical analysis of Joseph Smith	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 25. ( Index of claims )
45, 351 n. 144	Joseph "continued practicing magick, divination, astrology, and soothsaying long after the LDS Church was founded in 1830."	History unclear or in error: The note simply mentions that seer stones continued to be used after the Church was organized in 1830—a fact that could be easily deduced from reading the Doctrine and Covenants. Joseph Smith and seer stones	No specific reference is provided.
46	Brigham Young used Oliver Cowdery's divining rod to point out the location where the temple would be built in Salt Lake City.	One Nation Under Gods/Use of sources/Divining rods to Kimball and Young	Anthon H. Lund Journal, under July 5, 1901. "The Psychological Needs of Mormon Women," Sunstone, volume 6, number 2, page 67. D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 206 ( Index of claims )
46	Brigham Young and Heber C. Kimball were given divining rods by Joseph Smith.	Divining rods to Kimball and Young	Anthon H. Lund Journal, under July 5, 1901. "The Psychological Needs of Mormon Women," Sunstone, volume 6, number 2, page 67. D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 206 ( Index of claims )
46	Joseph received a revelation praising Oliver's gift of using his divining talents.	Oliver Cowdery and the "rod of nature"	^[ATTENTION!]
48	Joseph continued to discover and use new seer stones.	Joseph Smith and seer stones ^{[needs work]}	D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 200 ( Index of claims )
48	Joseph "never stopped being" an occultist.	Prejudicial or loaded language Joseph Smith and the occult	Author's conclusion.
49	The activities of Joseph's family may have been "satanic."	Absurd claim Prejudicial or loaded language Joseph Smith and the occult	Author's conclusion.

Claims made in Chapter 2: And it Came to Pass

Page	Claim	Response	Use of sources
51, 353n2, 354n3	Some Book of Mormon stories are simply reworked from the Bible or the Apocrypha.	Quotes another author's opinion as if it were fact Book of Mormon plagiarized from the Apocrypha Book of Mormon plagiarized from the Bible	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 62-63. ( Index of claims )
55, 355n28	The 1839 history of the Church identified the angel who delivered the plates to Joseph as Nephi rather than Moroni.	Nephi or Moroni	Joseph Smith 1839 History Millennial Star, vol. 3, no 12, pp. 53, 71. 1851 Pearl of Great Price, "Joseph Smith History," p. 41 Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for many Generations, p. 79. John C. Whitmer, "The Eight Witnesses," published in Andrew Jenson, HR, Oct. 1888, vol. 7, p. 621."
56	The name "Nephi" is related to "generic terms used by nineteenth-century occultists for spirit messengers."	Quotes another author's opinion as if it were fact	D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 198-199 ( Index of claims )
56, 357n34	Joseph used his seer stone to locate the plates.	Joseph Smith and seer stones	Martin Harris, Tiffany's Monthly interview, 1859. Hosea Stout, On the Mormon Frontier: The Diary of Hosea Stout, Juanita Brooks, ed., vol. 2. p. 593.
56, 357n33	Joseph Smith's vision of Moroni may have taken place through his seer stone.	Joseph Smith and seer stones	Steven C. Walker, "Joseph Smith: 'The Gift of Seeing,'" in Bryan Waterman ed., The Prophet Puzzle, p. 97.
56, 357n35-36	The "golden book" was originally supposed to be about "hidden treasure" — the "religious twist" was added later.	The author's claim is false These supposed "early" accounts comes from hostile statements made forty to fifty years later! Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site	Parley Chase, letter to James T. Cobb, Apr. 3, 1879, in Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 276. , reprinted in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 3:135. Hiel Lewis, The Amboy Journal, Apr. 30, 1879, quoted in Wesley P. Walters, "The Mormon Prophet Attempts to Join the Methodists"
56	Joseph translated the plates by looking at his seer stone in his hat. The plates were not nearby.	Book of Mormon translation method Joseph Smith and seer stones	Isaac Hale, "Mormonism," Susquehanna Register, and Northern Pennsylvanian, May 1, 1834, p. 1.
57, 358-9n47	Each sentence and word in the 1830 Book of Mormon "had supposedly come directly from God."	Author(s) impose(s) own fundamentalism on the Saints Book of Mormon translation method	Joseph F. Smith, quoted by Oliver B. Huntington, Journal of Oliver Huntington, p. 168.
57-58, 359n49	A voice from heaven proclaimed that the translation was correct, therefore no further editing should have been required.	Author(s) impose(s) own fundamentalism on the Saints: a translation may be correct, and yet another way of expressing the idea may be equally (or more) correct. There is no such thing as a perfect or "one true" translation. Book of Mormon textual changes	History of the Church, vol. 1, pp. 54-55.
58, 359n50-51	The use of the word "synagogue" in the Book of Mormon is an anachronism.	Book of Mormon anachronisms/Synagogues	Book of Mormon, 1830 edition, p. 268 Alma 16꞉13 The New International Dictionary of the Bible, p. 972
58, 359n52-53	There are references to cows, oxen, horses, and goats in the New World hundreds of years before Christ.	Book of Mormon anachronisms/Animals	1 Nephi 18꞉25 Thomas D.S. Key, ""A Biologist Looks at the Book of Mormon,"" Journal of the American Scientific Affiliation, June 1985, XXX-VIII, p. 3."
58, 359n53	"LDS apologist John Sorenson has suggested that Smith mistranslated numerous words" from the gold plates and that "cattle and oxen should have been rendered deer and bison," and that "horses should also have been translated deer."	The author's claim is false: Sorenson does not say they are a mistranslation. He says that linguistic patterns of naming new animals show us that the name of a familiar animal is often used to name a new animal that has only passing resemblance to the familiar creature. Book of Mormon anachronisms/Animals	John L. Sorenson, An Ancient American Setting for the Book of Mormon, pp. 191-276, 299.
58, 359n54	The Book of Mormon "is simply a rehashing" of the speculation in the 19th century regarding Indian origins due to the presence of burial mounds "dotting the land."	Book of Mormon and the Mound Builders	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 34. ( Index of claims )
60, 360n58	Joseph Smith incorporated text from Josiah Priest's The Wonders of Nature into the Book of Mormon.	Book of Mormon plagiarism accusations/The Wonders of Nature	Josiah Priest, The Wonders of Nature, 1825 Abanes, p. 69 The Tanners are the source of this comparison, although it is not explicitly stated by the author. The author does mention that the Tanners demonstrate that a copy of the book was available in the Manchester library."
60-61, 360n59-63	Joseph Smith plagiarized Ethan Smith's View of the Hebrews.	Book of Mormon and View of the Hebrews	Ethan Smith, View of the Hebrews, 1825 David Persuitte, p. 107, 122 Sandra Tanner, "Where Did Joseph Smith Get His Ideas for the Book of Mormon?"
61	Anyone who looked on the gold plates would die.	Viewing the gold plates would result in death?	Martin Harris, Tiffany's Monthly interview, 1859.
62, 361n69-72	The witnesses never actually physically saw the plates - they only saw them in visions.	The author's claim is false Book of Mormon witnesses/Spiritual or literal	Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 175-176. ( Index of claims )
64	Martin Harris said that he never saw the plates with his "natural eyes."	Misrepresentation of source "Eye of Faith"/"Spiritual Eye" statements by Martin Harris	LDS apostle Stephen Burnett, letter to Lyman E. Johnson, April 15, 1838 reprinted in Vogel, Early Mormon Documents 2:291
64, 362n81-82	Cowdery, Whitmer and Harris's statements that they actually saw the plates only refer to times that the plates were either covered with a cloth or in a wooden box.	The author's claim is false Book of Mormon witnesses/Spiritual or literal	Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 198-199. ( Index of claims ) Harris, Tiffany's Monthly interview, 1859."
64, 362n83-84	Martin Harris said that none of the eight witnesses had seen or handled the plates.	Book of Mormon witnesses/Spiritual or literal Eight witnesses John Whitmer: shown_to_me_by_a_supernatural_power	Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 204-206. ( Index of claims )
65	The Book of Mormon "can hardly be considered unique" since James Strang produced a set of plates that were seen by witnesses.	The author fails to tell us that the Strangite witnesses only testified about how the plates were found, and some of these witnesses (unlike the Book of Mormon witnesses) recanted later. Strangite parallels for witnesses? Book_of_Mormon_witnesses	Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 208-212. ( Index of claims )
65, 362n87	LDS defenders (apologists) have redefined many of the terms that Joseph Smith used in the Book of Mormon text: steel means iron, horses are deer, tents are huts, etc.	Quotes another author's opinion as if it were fact: the author quotes no "apologists," but only two critics. The author's claim is false: LDS defenders argue that such terms have more than one meaning, and that ancient linguistic conventions sometimes apply old terms to new concepts. This version is a straw man and caricature of the argument, which the author has either not understood or misrepresented. Book of Mormon anachronisms	Dan Vogel, Brent Metcalfe, American Apocrypha, p. xiii.
66, 362n88	LDS scholars such as Dee F. Green have stated that Book of Mormon archaeology is a "myth."	Misrepresentation of source: Green argued—in 1969—that the requisite work had not been done. Dee F. Green on Book of Mormon archaeology It is telling that the author must resort to a source that is at least 35 years old. A more current assessment is available: John E. Clark, "'Archaeology, Relics, and Book of Mormon Belief'," Journal of Book of Mormon Studies 14/2 (2005). [38–49] link Book of Mormon archaeology	Dee F. Green, "Book of Mormon Archeology: The Myths and the Alternatives," Dialogue: A Journal of Mormon Thought 4 no. 3 (Summer 1969), 72-80.
66, 362n89	Dr. Michael Coe stated that there was no Book of Mormon archaeology.	Amerindians as Lamanites/Maya and Olmec	Michael Coe, "Mormons and Archaeology: An Outside View," Dialogue: A Journal of Mormon Thought (Winter 1973), vol. 8, p. 44.
66, 363n92	LDS scholar Terryl L. Givens "admitted" that no connection has been made between the Book of Mormon and cultures or civilizations in the Western hemisphere.	The author acknowledges in his endnote that Givens "however, also quoted BYU professor Daniel Peterson, who made a statement in support of the BOM's unique character." See Daniel C. Peterson, "Editor's Introduction: By What Measure Shall We Mete? (Review of Hodgson's Test)," FARMS Review of Books 2/1 (1990): vii–vii. off-site Amerindians as Lamanites/Maya and Olmec	Terryl L. Givens, By the Hand of Mormon, p. 155.
67, 363n95-96	The limited geography theory "cannot bear rigorous scrutiny" and "does violence" to the text of the Book of Mormon.	Double standard: On p. 66, the author cited Green's opinion from 1969. Green argues that a limited geography should be given serious consideration, and that seeing all Amerindians as only Lamanites is a mistake not supported by the text. But, the author will not accept Green's view of this matter. Book of Mormon geography/New World/Limited Geography Theory	Vogel and Metcalfe, American Apocrypha, pp. viii-ix. Deanne G. Matheny, "Does the Shoe Fit? A critique of the Limited tehuantepec Geography," in New Approaches to the Book of Mormon: Explorations in Critical Methodology.
67, 363n99	Apologists have suggested that "not a single early Mormon, including Joseph Smith, ever bothered reading the Book of Mormon 'closely enough to grasp the fact' " that the plates were not buried in the hill where the final Nephite battle occurred.	The author omits the line preceding the quoted phrase, where Sorenson and Roper indicate that "there is no evidence that in the early years any detailed thought was given to geography. Actually, the Book of Mormon was little referred to or used among church members in the first decades except as a confirming witness of the Bible. The writings or preaching of some of the best-informed church leaders of that day show that they did not read the text carefully on matters other than doctrine." Early members' preoccupations and interests were almost entirely doctrinal and theological. Since geography is incidental to the Book of Mormon's message, this is to be expected. If Joseph Smith was the author of the Book of Mormon, his ignorance on such points would be astonishing. Since he was only a translator, however, the fact that he was unaware of some of the book's nuances is unsurprising.	John L. Sorenson and Matthew Roper, "Before DNA," Journal of Book of Mormon Studies 12/1 (2003). [6–23] link, p. 10.
70, 365n115	Joseph Smith said that the angel told him that all American Indians were "literal descendants of Abraham," but DNA has disproved this.	Double standard: On p. 66, the author cited Green's opinion from 1969. Green argues that seeing all Amerindians as only Lamanites is a mistake not supported by the text. But, the author will not accept Green's view of this matter. Further, this is evidence for the position (which the author mocks on p. 67) that Joseph did not know his own book's contents. Misrepresentation of source: all Amerindians are descendants of Lehi; they are not just descendants of Lehi: Amerindians as Lamanites All Amerindians are descended from Lehi Book_of_Mormon_and_DNA_evidence	Joseph Smith's 1835 account of the First Vision found in the Ohio Journal—1835-1836, Nov. 9, 1835, reprinted in Vogel, Early Mormon Documents, vol. 1, p. 44. Joseph Smith, Mar. 1, 1842, letter to John Wentworth, History of the Church, Vol. 4, p. 537. Meldrum, "Children of Lehi"
71, 365n120	Joseph Smith founded the "Restored Church" on the belief that all Native Americans were descendants of the Israelites.	Misrepresentation of source: all Amerindians are descendants of Lehi; they are not just descendants of Lehi: Amerindians as Lamanites All Amerindians are descended from Lehi	Oliver Cowdery's Speech to the Delawares. Parley P. Pratt, Autobiography of Parley P. Pratt.
72, 366 n.127	All modern Mormons believed that all inhabitants of the New World were descendants of the Lamanites until "science showed it to be erroneous."	Internal contradiction: 66: The Green article argued in 1969 that Lehites were not the only source of Amerindian stock. The author's claim is false: The Green article proves that "all modern Mormons" did not think this. There are also many other statements which show that this view was not universal: Statements about Book of Mormon geography and peoples Book of Mormon geography/Borders of the Lamanites	DC 54꞉8—"And thus you shall take your journey into the regions westward, unto the land of Missouri, unto the borders of the Lamanites"
72, 366n128	The "updated LDS paradigm" claims that Nephites intermarried with non-Israelite natives, thus diluting their DNA.	While the LDS are not opposed to new insights and concepts in principle, this is not an example of such—statements show that this "updated paradigm" has had advocates for at least one hundred years: Statements about Book of Mormon geography and peoples Amerindians as Lamanites	Cooper Johnson, DNA and the Book of Mormon, FAIR web site
72, 366n130	The LDS view has always been that Israelites were the first people to populate the Americas, since the land was "kept from the knowledge of other nations."	Internal contradiction: 66: The Green article argued in 1969 that Lehites were not the only source of Amerindian stock. The author's claim is false: The Green article proves that "all modern Mormons" did not think this. There are also many other statements which show that this view was not universal: Statements about Book of Mormon geography and peoples Book of Mormon anachronisms/Demographics	2 Nephi 1꞉6 J. Reuben Clark, "Prophecies, Penalties, and Blessings," Improvement Era, July 1940, vol. xliii., no. 7 quoted in Bill McKeever, "DNA and the Book of Mormon Record," Mormonism Research Ministry.
73, 367n131-135	Not many Christians actually believe that the world was created around 4000 B.C., or that the flood occurred around 2000 B.C. In fact, "[T]he majority of traditional Christians understand that the world is older than 6000 years," therefore the claim that the DNA argument is fundamentalist "suicide bombing" is false.	The author ignores that many critics who use DNA evidence against the Book of Mormon do belong to denominations that advocate a Young Earth and/or a universal Noachian flood. The criticism is therefore valid as it applies to them. Fundamentalist "suicide bombing"	No source is provided by the author for his claim that the "majority of Christians" understand that the world is older than 6000 years. Daniel C. Peterson, FAIR Conference, untitled lecture, Aug. 8, 2003, author's private notes. David Stewart, "DNA and the Book of Mormon"
73, 367n136	The Lamanites were supposed to become "white" once they converted en masse to Mormonism. This was to be accomplished by having LDS men take Indian wives.	Native Americans to become "white and delightsome" through polygamous marriage?	W.W. Phelps, "Revelation Received West of Jackson County, Missouri, July 17, 1831," reprinted in H. Michael Marquardt, The Joseph Smith Revelations: Text & Commentary, p. 375.
73, 367n137	The phrase "white and delightsome" was changed to "pure and delightsome" in the Book of Mormon.	History unclear or in error: The change was made by Joseph Smith in 1836; it was not made under the influence of science or DNA. Book of Mormon textual changes/"white" changed to "pure"	2 Nephi 30꞉6 (pre-1981 edition)
73, 367n138	LDS leaders claimed that the alteration to the Book of Mormon had nothing to do with the Indians physically turning white. LDS leaders taught that the curse would one day be removed.	Lamanite curse 2 Nephi 5꞉21	No source provided.
74	LDS apologists dismiss Church teachings in order to make Mormonism compatible with scientific findings.	The author's claim is false: as shown above, leaders and members have not been of one mind on this issue about which there is no official Church position. Misrepresentation of source: The author has failed to account for material in the sources he cites which disprove his claim. Mormonism and science	Author's opinion
75, 368n142	LDS apologist B.H. Roberts "reached a shocking conclusion" that that Book of Mormon wasn't authentic.	The author's claim is false Misrepresentation of source B.H. Roberts and "Studies of the Book of Mormon"	B.H. Roberts, Studies of the Book of Mormon, p. 271, 243.
76, 368n143	B.H. Roberts "had come to realize that the Book of Mormon was a nonhistorical document."	The author's claim is false Misrepresentation of source B.H. Roberts' testimony of the Book of Mormon	Wesley P. Lloyd statement at www.lds-mormon.com/bhrlettr.shtml
76	FARMS claims that Roberts was playing "devils advocate," but have never provided documentation to support this assertion. They only focus on his declarations that he made before he reached his "final conclusion."	The author's claim is false: there are statements both before and after his conclusion, some within weeks of Roberts' death. B.H. Roberts' testimony of the Book of Mormon Use of sources—Roberts and the Book of Mormon	Truman G. Madsen, "B.H. Roberts and the Book of Mormon," BYU Studies (Summer 1979), volume 19, pp. 427-445.
77 368n145-147	Thomas Stuart Ferguson lost his testimony of the Book of Mormon after failing to find archaeological evidence.	Thomas Stuart Ferguson Book of Mormon archaeology	Thomas Stuart Ferguson, One fold and One Shepherd. Jerald and Sandra Tanner, "Ferguson's Two Faces," Salt Lake City Messenger #69, Sept. 1988, p. 3 Ferguson letter dated Feb. 9, 1976. Ferguson letter dated Feb. 9, 1976.
77 369n150-153	LDS scholars believe that Quetzalcoatl was Jesus Christ. However, Quetzalcoatl's association with a "feathered serpent" constitutes "snake worship," and is therefore inconsistent with worship of Jesus Christ.	The author's claim is false: At best, some LDS scholars see Quetzalcoatl as a cultural memory or corruption of Christ's visit and teachings. Other LDS scholars, however, strongly disagree. For example: Brant Gardner, "Where Much Is Promised, Less Is Given, A review of Decoding Ancient America: A Guide to the Archaeology of the Book of Mormon by Diane E. Wirth," FARMS Review 20/1 (2008): 15–32. off-site wiki Brant Gardner, "A New Chronicler in the Old Style," FARMS Review 19/1 (2007): 13–22. off-site wiki Brant Gardner, "The Other Stuff: Reading the Book of Mormon for Cultural Information (Review of: Nephite Culture and Society: Selected Papers)," FARMS Review of Books 13/2 (2001): 21–52. off-site Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 Vols. (Salt Lake City, UT: Greg Kofford Books, 2007), 4:1–. See also: Quetzalcoatl and Jesus Christ	John L. Sorenson, "The Decline of the God Quetzalcoatl, " in Pressing Forward with the Book of Mormon, p. 234. Joseph Allen, Exploring the Lands of the Book of Mormon. Joseph Allen, "The White god Quetzalcoatl," Meridian Magazine, 2003. Adela Fernandez, Pre-Hispanic Gods of Mexico, p. 68 Quetzalcoatl the Myth, www.weber.ucsd.edu.

Claims made in Chapter 3: Thus Saith Joseph

Page	Claim	Response	Author's sources
84, 370n9-11	The revelations in the Book of Commandments were modified because they were "showing their age," "contained outdated information," "included erroneous statements" and "abandoned doctrines." Some of the revelations "revealed too much information about LDS beliefs."	Absurd claim: The revelations were "showing their age" between 1833 and 1835? Doctrine and Covenants textual changes	Karl F. Best, "Changes in the Revelations, 1833-1835," Dialogue: A Journal of Mormon Thought (Spring 1992), vol. 25, no. 1, p. 90. H. Michael Marquardt, The Joseph Smith Revelations: Text & Commentary, p. 17.
85, 371n14	Mormons view divine truth as "not absolute or fixed; it is changeable, flexible."	The author's claim is false: Latter-day Saints realize that their understanding of divine truth may grow and be enhanced, but this does not mean that the truth is changeable or flexible. Quotes another author's opinion as if it were fact: once again, only a hostile author is cited; there are no quotes from LDS sources used to explore their supposed view. Changing doctrine	Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 249. ( Index of claims )
87, 370n23	Joseph received a "false revelation" through his seer stone to go to Toronto, Canada to sell the Book of Mormon copyright.	History unclear or in error Did Joseph Smith attempt to sell the Book of Mormon copyright?	David Whitmer, An Address to All Believers in Christ.
87, 371n25	Some of the modified revelations had their meanings "reversed."	Doctrine and Covenants textual changes	D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 5.
89, 372n28	Joseph modified the revelation now found in D&C 5:4 to add additional gifts. After translating the Book of Mormon he was not supposed to become a prophet or organize a Church.	Doctrine and Covenants textual changes	Karl F. Best, "Changes in the Revelations, 1833-1835," Dialogue: A Journal of Mormon Thought (Spring 1992), vol. 25, no.1, p. 98.
89, 372n29-30	Joseph modified what is now D&C 8:6-9 to hide Oliver Cowdery's use of a divining rod.	Mind reading: author has no way of knowing this. Oliver Cowdery and the "rod of nature"	D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 206 ( Index of claims ) H. Michael Marquardt, The Joseph Smith Revelations: Text & Commentary, pp. 14-15.
90, 372n34, 375n35	Apostle William E. McLellin left the Church because he was "shaken by the changes made in the revelations."	This explanation (as shown by the dates of the material cited) came long after the fact. The author does not tell us that McLellin said at his excommunication hearing that: he said he had no confidence in the presidency of the Church; consequently, he had quit praying and keeping the commandments of the Lord, and indulged himself in his sinful lusts. It was from what he had heard that he believed the presidency had got out of the way, and not from anything that he had seen himself.^[3] McLellin had previously been excommunicated for spending time with "a certain harlot" while on a mission.^[4] He had also been out of fellowship for "writing a letter which "cast…censure upon the [first] presidency."^[5] McLellin: Examining the Witness Doctrine_and_Covenants_textual_changes	"The Early History of the Saints and Their Enemies," Sept. 28, 1875, Salt Lake Daily Tribune, Dec. 5, 1878 William McLellin, Saint's Herald, vol. 17, pp. 556-557.
90	Mormons claim that Biblical writers modified revelations, but cannot provide data to support this. This is an "argument from silence."	Argument from silence?	Stephen W. Gibson, One-Minute Answers to Anti-Mormon Question, p. 82
94	Joseph Smith turned the "Book of Breathings" into the "Book of Abraham." Joseph claimed that the "Book of the Dead" had been written by Joseph of Egypt.	Hiding Book of the Dead connection? Book of Abraham/Papyri	No source provided.
94-98	The restoration of the missing portions of Facsimile 1 were "terribly wrong."	Book of Abraham/Papyri	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), .
99	LDS apologists' main purpose is to explain away "any and all criticisms that might damage the validity of Smith's writings."	Apologetics	Author's opinion.
100	Documents show how the hieroglyphs from the papyri were matched to the Book of Abraham text. One or two words in Egyptian were expanded to entire paragraphs in English.	Kirtland Egyptian Papers	Richard L. Bushman, "Joseph Smith as Translator, in Waterman, p. 81.

Claims made in Chapter 4: One God Versus Many Gods

Page	Claim	Response	Author's sources
109	Mormons embrace polytheism—the belief in a plurality of gods.	Polytheism	Definition of "polytheism" taken from Vergilius Ferm, ed., The Encyclopedia of Religion, p. 774.
112 n25-26	Mormons redefine monotheism to be the worship of one "primary or supreme god above all other gods."	Polytheism	The author adds the endnote: "LDS theology recognized that other supreme gods exist for other universes and world. But Mormons contend that we have nothing to do with these gods." John Widtsoe, A Rational Theology, p. 67. Brigham Young, Journal of Discourses 11:41. Joseph Smith, Lecture on Faith, Lecture 2, paragraph 2.
114	Early biblical church quotes used by Mormons to support tritheism only superficially support their position. Upon closer examination, they do not provide this support.	Godhead and the Trinity	No source provided.
114	Mormons worship the Godhead as "one god."	Godhead and the Trinity	No source provided.
115, 379n47-48	The Trinity is "one of the most important doctrines of the Christian faith" and is at the "heart of the Christian conception of God."	The Saints are trinitarians, just not Nicene trinitarians: Godhead and the Trinity Nicene trinitarianism not part of early Christian beliefs Non-LDS scholars on Nicea and the Bible	Wayne Grudem, Systematic Theology, p. 226. Stanley Grenz, Theology for the Community of God, p. 99.
130	The Mormon concept of the "eternality of matter" is a pagan belief.	Creatio ex nihilo	Source not provided.
130	The Mormon concept of "pre-existence of spirits" is a pagan belief.	Terryl Givens, "When Souls Had Wings: What the Western Tradition Has to teach Us About Pre-Existence," FAIR Conference 2007 off-site	The author claims that this is derived from "pure Greek philosophy."
130	The Mormon concept of "human deification" is a pagan belief.	Deification of man	Source not provided.

Claims made in Chapter 5: Heavenly Father is a Man

Page	Claim	Response	Use of sources
136	Biblical verses that describe God as having body parts are "difficult to interpret and require careful study."	Corporeality of God	Author's opinion.
136	Mormons do not believe that "God is not a man" in spite of Biblical verses that state such.	God is a man?	Numbers 23꞉19 1 Samuel 15꞉29 Hosea 11꞉9
137	God is a Spirit.	God is a Spirit	John 4꞉24 Luke 24꞉39 Gordon B. Hinckley, "The Father, Son, and Holy Ghost," Ensign, Oct. 5, 1986.
149	The title "Son of Man," does not mean "son of a man," contrary to what Mormons may assert.	"Son of Man" or "son of a man?"	No source given.

Claims made in Chapter 6: Siblings from Eternity Past

Page	Claim	Response	Author's sources
154	Heavenly Father and Heavenly Mother "through some kind of sexual union" clothed each of us with a spirit body.	"Celestial sex"	Bruce R. McConkie, Mormon Doctrine, 750.
156, 394 n. 28-31	The belief in a "Heavenly Mother" is not supported by scripture and was simply added by Joseph Smith so that his views about God "would make sense."	Heavenly Mother	Milton R. Hunter, The Gospel Through the Ages, p. 98. Cannon, in Daniel H. Ludlow, vol. 2, p. 961. Bruce R. McConkie, Mormon Doctrine, p. 516. Gordon B. Hinckley, "Daughters of God," Ensign, Nov. 1991, p. 100.
157	According to Brigham Young, our spirit body was created via a sexual union of Heavenly Father and Mother.	"Celestial sex"	Brigham Young, Journal of Discourses 11:123.
162	LDS belief in a "queen of heaven" is a pagan belief.	Heavenly Mother	Jeremiah 7꞉17-19 Jeremiah 44꞉17-19 Jeremiah 44꞉25-27

Claims made in Chapter 7: After All We Can Do

Page	Claim	Response	Author's sources
183	Latter-day Saints are claimed to reject the "Evangelical belief" that "Christ was born of the virgin Mary, who, when the Holy Ghost came upon her, miraculously conceived the promised messiah."	This claim is false. 1 Nephi 11꞉18-21 Jesus Christ's conception This claim is also made in One Nation Under Gods: p. 287, 575n38(PB)	Isaiah 7꞉14
184	"Until recently, the common belief clearly implied throughout the history of Mormonism...was that Jesus' conception occurred via sexual intercourse between Heavenly Father (Elohim) and Mary."	More distortion regarding Jesus Christ's conception	Luke 1꞉35 1 Nephi 11꞉14 1 Nephi 11꞉16-18 1 Nephi 11꞉20 1 Nephi 11꞉24 1 Nephi 11꞉26-28 1 Nephi 11꞉32-33
185, 405n41	Early LDS leaders redefined "virgin" to mean a woman who has never known a mortal man, since Heavenly Father is immortal.	This is the author's conclusion. The author wants to talk about a "sexual union" again, but the statement he uses in his citation in the endnotes says nothing about redefining "virgin" to mean a woman who has never known a mortal man. It is certainly true that Latter-day Saints believe Jesus Christ to be the literal son of our Heavenly Father, but the author takes liberties in drawing his conclusions about the event. Jesus Christ's conception	Joseph F. Smith, Charles Penrose, "Message of the First Presidency," vol. 5, p. 34. "...his unique status in the flesh as the offspring of a mortal mother and of an immortal, or resurrected and glorified, Father"
187, 406n54-55	Latter-day Saints reject the idea that the death of Jesus on the cross was a significant part of the atonement.	The author's claim is false: Atonement not carried out on the cross	Cky J. Carrigan, "Did Jesus Christ Die on the Cross to Pay for Our Sins?: A Survey of Mormon Teachings on the Atonement of Christ," Annual Meeting of the Evangelical Ministries to New Religions, Biola University, Jan. 25, 2003.
201	The third and highest kingdom of glory has three levels, and only those who reach the highest level become gods.	Three degrees of glory Human deification/theosis	Bruce R. McConkie, Mormon Doctrine, "Those who obtain exaltation will gain all power and thus themselves be omnipotent...Godhood is to have the character, possess the attributes, and enjoy the perfections which the Father has. It is to do what he does, have the powers resident in him, and live as he lives."
201	The three heaven doctrine has no basis in the Bible, but is only based upon a vision of Joseph Smith.	2 Corinthians 12:2 1 Corinthians 15:40-41 Three degrees of glory not biblical	DC 76

Claims made in Chapter 8: Ye Are Gods

Page	Claim	Response	Author's sources
205	Many Bible verses refute the notion of deification.	Deification of man	Isaiah 43 1 Timothy 2꞉5 James 2꞉19
213	The concept of "deification" is actually derived from Greek philosophy.	The concept of deification derived from Greek philosophy?

Claims made in Chapter 9: More Than One Wife

Page	Claim	Response	Author's sources
225	In Mormon theology, "creating" includes not only making a world, but peopling it through procreating, through sexual union with one's spouse.	"Celestial sex"	Melodie Moench Charles, "The Need for a New Mormon Heaven," Dialogue: A Journal of Mormon Thought, Fall 1988, vol. 21, no. 3, pp. 77-78. The reference to "sexual union" comes from Melodie Moench Charles.
226	The statement in the 1835 D&C condemning polygamy was "perhaps in an attempt to conceal Smith's affair."	1835 Doctrine and Covenants denies polygamy	D&C CI:4 (1835 edition), p. 251.
233, 422n47	Mormons believed that plural marriage was necessary for deification in the Celestial Kingdom.	Polygamy a requirement for exaltation	J.W. Musser, "The New And Everlasting Covenant Of Marriage: An Interpretation Of Celestial Marriage, Plural Marriage, Polygamy."
233, 422n48-49	Brigham Young said, "The only men who become Gods, even the Sons of God, are those who enter into polygamy."	The only men who become gods are those that practice polygamy?	Brigham Young, Journal of Discourses 11:268-269
237	"Although wives continued to live with their husbands, they would receive conjugal visits from Smith whenever the need arose."	The author's claim is false: The sources quoted in the endnotes do not say anything about "conjugal visits" to women to whom Joseph was sealed who already had husbands for time. Joseph Smith and polygamy	Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 62. Jedediah Grant, Journal of Discourses 2:14.
237, 424n71	Zina Huntington married Brigham Young while still married to Henry Jacobs, and Henry stood as a witness.	Full details: Wyatt, "Zina and Her Men."	Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 20, 48-49. ( Index of claims )
237, 425n73-75	"Wife swapping" was "wholly acceptable."	The author's claim is false This claim is also made in One Nation Under Gods: p. 295, 582n81-82 (HB) 580n81-82 (PB) Grant's quote (see right) is about consecrating everything to God's service: money, wives, etc. It does not sanction "wife swapping." See: One Nation Under Gods/Use of sources/Wife swapping	Jedediah M. Grant, Journal of Discourses 2:14.. Lee, Confessions of John D. Lee, p. 165 C.F. Keil and F. Delitzsch, Commentary on the Old Testament, vol. 1, p. 73.
237	The Bible does not sanction or command polygamy. "Most Israelites were monogamous." Abraham's polygamy "portrays his acceptance of plural marriage as a mark of disobedience to, and a lack of faith in, God."	See p. 244 Polygamy not Biblical	Author's interpretation.
239, n. 80-83	"Early Mormon leaders" believed that Jesus and his apostles were polygamists.	Was Jesus a polygamist	Jedediah M. Grant, Journal of Discourses 1:346.. Orson Hyde, Journal of Discourses 2:210.. Orson Pratt, "Celestial Marriage," The Seer, vol. 1, no. 11, p. 172.
240	The Book of Mormon "seems to condemn polygamy," but Latter-day Saints "deny that this is the case."	Book of Mormon condemns polygamy	Jacob 1꞉15 Jacob 2꞉24-27 Jacob 3꞉5 The author does not mention Jacob 2꞉30, which states "For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things" as the reason that Latter-day Saints "deny that this is the case."
241	How could Jesus have been a god before he was born, before he had a physical body?	Jesus: premortal deification	No source given
241	How could the Holy Ghost be a god, since he does not have a physical body?	Holy Ghost: premortal deification	No source given
244	"...nowhere in the Old Testament is polygamy linked with any mandates to practice it."	The author's claim is false: levirate marriage was mandated by the law of Moses (Deuteronomy 25:5-6). Even if true, this claim is immaterial. God did not condemn the practice of plural marriage in the Bible. If it was everywhere and always forbidden, God could and would have done so. Early Christian authors understood this. Polygamy_not_Biblical No biblical mandate for plural marriage?	No source given.
245, n97	Plural marriages were performed after the 1890 Manifesto.	Polygamy after the Manifesto	1911 telegram to Reed Smoot from Joseph F. Smith, Apr. 1, 1911.

Claims made in Chapter 10: The "Christian" Question

Page	Claim	Response	Author's sources
255, 434n15	LDS leaders spent decades denouncing mainstream Christianity.	Did early LDS leaders denounce Christianity?	Joseph Smith, EJ", vol. 1, no. 4, p. 60 www.solomonspalding.com/docs/eldjur04.htm Joseph Smith, History of the Church 5:218. Orson Pratt, "Baptism for the Remission of Sins," The Seer, p. 255. Wilford Woodruff, Journal of Discourses, 2:196. Brigham Young, Journal of Discourses 5:73. Heber C. Kimball, Journal of Discourses 5:89-90. Brigham Young, Journal of Discourses 5:229. John Taylor, Journal of Discourses 2:25. Brigham Young, Journal of Discourses 8:171. Brigham Young, Journal of Discourses 8:199. John Taylor, Journal of Discourses 13:225. Andrew Jenson, Collected Discourses 2:150. B.H. Roberts, The Mormon Doctrine of Deity, p. 116. Bruce R. McConkie, Mormon Doctrine, pp. 132, 246, 269, 314-315.
256	The Book of Mormon teaches that there are only two churches: 1) the false church of the devil and 2) the true church of the Lamb.	Great and abominable church	1 Nephi 13꞉4-9 1 Nephi 13꞉24-29 1 Nephi 14꞉10-13 D&C 19-21
257	The "ongoing condemnation of Christianity" is "built into the very core of Mormonism as a central tenet."	Did early LDS leaders denounce Christianity?	Author's opinion
262, 440n46	The "Mormon Jesus" is one of three gods overseeing this planet.	Polytheism The "Mormon Jesus" versus the "Traditional Jesus"	Source not specified.
262, 440n46	The "Mormon Jesus" is the literal brother of Lucifer.	Jesus Christ is the brother of Satan The "Mormon Jesus" versus the "Traditional Jesus"	No source specified.
262, 440n46	The "Mormon Jesus" atoned only for Adam's transgression, providing us with the opportunity to obtain "eternal life" by our own efforts.	The "Mormon Jesus" versus the "Traditional Jesus"	Source not specified.
262, 440n46	The "Mormon Jesus" provides no salvation without accepting Joseph Smith as a prophet of God.	Joseph Smith's status in LDS belief The "Mormon Jesus" versus the "Traditional Jesus"	Source not specified.
268	The Bible does not mention a total apostasy.	No complete apostasy?	2 Peter 2꞉1-2 Acts 20꞉29-30 2 Timothy 4꞉3-5 2 Timothy 1꞉15 2 Thessalonians 2꞉3 2 Thessalonians 2꞉7
273	Baptism for the dead is unbiblical.	Baptism for the dead	No source given.
274-276	The need for the Aaronic priesthood ceased and was replaced by a new one that is held by all believers.	Hebrews 7 and the Aaronic Priesthood Christians don't need a mediating priesthood? Is There a "Priesthood of All Believers"?	Hebrews 7-10
276-279	The Melchizedek priesthood was never a literal order of priests. It belonged only to Melchizedek and Christ.	Priesthood non-transferable? Jesus is the only Melchizedek priesthood holder Bible teachings about priesthood	Hebrews 7꞉24 D. Guthrie and J.A. Motyer, eds., The Eerdman's Bible Commentary, p. 1241.

Endnotes

[note] John Franklin Hall, "April 6," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 1:61–62.
[note] Katich cites Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago, Illinois: University of Illinois Press; Reprint edition, 1987), 74. ISBN 0252060121.
[note] "History of William E. McLellin," Millennial Star 26 (1864), 808.; see also 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), 3:31. Volume 3 link
[note] D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 44.
[note] "History of William E. McLellin," Millennial Star 26 (1864), 808.; see also 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), 3:31. Volume 3 link

@@ Line 1,126: / Line 1,126: @@
 ||Joseph modified what is now D&C 8:6-9 to hide Oliver Cowdery's use of a divining rod.
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+* {{MindReading}}
 *[[Oliver Cowdery and the "rod of nature"]]
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@@ Line 1,132: / Line 1,133: @@
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 ====90, 372n34, 375n35====
 ||Apostle William E. McLellin left the Church because he was "shaken by the changes made in the revelations."

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Difference between revisions of "Criticism of Mormonism/Books/Becoming Gods/Index"

Revision as of 18:29, 2 July 2009

Index to claims made in Becoming Gods: A Closer Look at 21st-Century Mormonism

Claims made in Preface: "Can't We All Just Get Along?"

13

15

16

17, 331n35

Claims made in Chapter 1: God's Latter-Day Prophet

24

24

24

26

26

26

26

27

27

28

28

28

28

28

29

30

30

30

31

31

31

31

31

34

34

34

34

34

34

35

35

35, 342n78, 348n130

35, 342n79-80

35-36, 343n83

36, 343n85

36

36

37, 344n93

37, 344n94

37, 344n95

38

38

38-39, 346 n. 104-109

39

40, 348n123

42, 349n126

42, 43 (sidebar)

42

44

45, 351 n. 144

46

46

46

48

48

49

Claims made in Chapter 2: And it Came to Pass

51, 353n2, 354n3

55, 355n28

56

56, 357n34

56, 357n33

56, 357n35-36

56

57, 358-9n47

57-58, 359n49

58, 359n50-51

58, 359n52-53

58, 359n53

58, 359n54