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Difference between revisions of "User:InProgress/Reinventing Lamanite Identity"
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*The "land of Jerusalem" is a very small geographical area, yet Lehi's promised land is completely undefined in scope. The author applies the term "land" to mean the entire North and South American landmass. Is it really reasonable to assume that there would be "no place for an inheritance" '' on two continents'' for Lehi's people if anyone else was inhabiting the America's at the time? | *The "land of Jerusalem" is a very small geographical area, yet Lehi's promised land is completely undefined in scope. The author applies the term "land" to mean the entire North and South American landmass. Is it really reasonable to assume that there would be "no place for an inheritance" '' on two continents'' for Lehi's people if anyone else was inhabiting the America's at the time? | ||
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*The author goes on, quoting 2 Nephi 1:10-11, to note that the Lord would bring others nations to "take away from them the lands of their possessions" and cause them to be "scattered and smitten" when they "dwindled in unbelief." | *The author goes on, quoting 2 Nephi 1:10-11, to note that the Lord would bring others nations to "take away from them the lands of their possessions" and cause them to be "scattered and smitten" when they "dwindled in unbelief." | ||
====Author's sources==== | ====Author's sources==== | ||
Revision as of 19:50, 1 October 2009
Contents
Index to claims made in Reinventing Lamanite Identity, by Brent L. Metcalfe
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.
Page 20
Claim
- The author claims that "the Book of Mormon teaches—that "the Lamanites...are the principal ancestors of the American Indians."
Author's sources
- "Introduction," Book of Mormon (1981 edition).
Responses
- This is based upon a phrase added in the 1981 introduction to the Book of Mormon.
- The 1830 Book of Mormon contains no such claim.
- Are the Lamanites the principal ancestors of the American Indians?
Claim
- The author claims that LDS scholars have been led to "shrink and dilute" the Book of Mormon's "American Israelite" population as the result of DNA analysis showing that Native Americans have an Asian genetic signature.
Response
- The author argues that LDS scholars or apologists are "shrinking and diluting" their view on the Book of Mormon because they are being driven back in a rear-guard action by science. But, in fact, some LDS leaders and scholars have argued for a restricted geography and small numeric contribution of Lehites for over one hundred years. These beliefs were not held because of scientific "pressure," but because of their reading of the Book of Mormon text.
- See: Limited geography theory
Author's sources
- The author quotes a number of genetic studies.
Claim
- Author's quote: As BYU geneticist Michael Whiting stipulates, a hemispheric colonization model for the Book of Mormon “is indeed incorrect” and “appears falsified by current genetic evidence.”
Author's sources
- Michael F. Whiting, “DNA and the Book of Mormon: A Phylogenetic Perspective,” Journal of Book of Mormon Studies 12, no. 1 (2003): 28, 31. off-site
Response
- The fragments quoted by the author in context:
If we grant that the global colonization hypothesis is the correct lineage history...the above hypothesis is indeed incorrect. To this point all we have shown is that the global colonization hypothesis appears falsified by current genetic evidence. But is the global colonization hypothesis the only hypothesis emerging from the Book of Mormon? This is the crux of the matter....if the above description of the lineage history in the Book of Mormon is oversimplified, then these genetic results demonstrate only that this oversimplified view does not appear correct. But Book of Mormon scholars have been writing about certain complicating factors for decades, so this conclusion about oversimplification really comes as no surprise. (emphasis added)
Page 21
Claim
- The author notes that others were "prophetically precluded" from inhabiting the land occupied by Lehi's people. He cites
And behold, it is wisdom that this land should be kept as yet from the knowledge of other nations; for behold, many nations would overrun the land, that there would be no place for an inheritance. Wherefore, I, Lehi, have obtained a promise, that inasmuch as those whom the Lord God shall bring out of the land of Jerusalem shall keep his commandments, they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves . . . and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever. 2 Nephi 1꞉8-9
Author's sources
- 2 Ne. 1:8–9; see also John C. Kunich, “Multiply Exceedingly: Book of Mormon Population Sizes,” New Approaches to the Book of Mormon: Explorations in Critical Methodology, ed. Brent Lee Metcalfe (Salt Lake City: Signature Books, 1993), 261–62.
Response
- The author quotes from 2 Nephi. Note that there are several uses of the word "land" in the passage:
- "this land should be kept as yet from the knowledge of other nations."
- "those whom the Lord God shall bring out of the land of Jerusalem."
- The "land of Jerusalem" is a very small geographical area, yet Lehi's promised land is completely undefined in scope. The author applies the term "land" to mean the entire North and South American landmass. Is it really reasonable to assume that there would be "no place for an inheritance" on two continents for Lehi's people if anyone else was inhabiting the America's at the time?
Claim
- The author goes on, quoting 2 Nephi 1:10-11, to note that the Lord would bring others nations to "take away from them the lands of their possessions" and cause them to be "scattered and smitten" when they "dwindled in unbelief."
Author's sources
Response
- The author seems to be assuming that this refers to other nations coming across the ocean to scatter and smite Lehi's people. Yet, this passage is completely consistent with others outside the land occupied by Lehi's people coming to take away the Nephites' lands when they became wicked. The Book of Mormon certainly describes many times that the Nephites descended into wickedness. Each time they were "scattered and smitten" by the Lamanites. If the descendants of Laman and Lemuel joined others who were in lands outside of Lehi's "promised land," this promise would be completely and adequately fulfilled. The "other nations" referred to in the scriptural passage could easily have existed on the American continents.
Claim
- Nephi talks of the Gentiles coming upon the land of promise and scattering the seed of his brethren.
Response
- This passage is often interpreted to mean the arrival of Europeans and their subsequent scattering of existing Native American populations.
Claim
- The author states that the "promised land" encompasses all of North America, since it must account for the prophesied arrival of British and European settlers, the coming forth of the Book of Mormon and the construction of a New Jerusalem.
Author's sources
- 1 Ne. 13:12–42; 3 Ne. 20:13–14, 22; 21:2–7, 22–24; Ether 13:2–11; D&C 10:48–51; 19:27; 84:2–5;
- see Dan Vogel, Joseph Smith: The Making of a Prophet (Salt Lake City: Signature Books, 2004), 407–09.
Response
- 1 Nephi 13꞉12-42: Gentiles to be brought across "many waters" to inherit the land.
- 1 Nephi 20꞉13-14: The "remnant of Jacob" to inherit the land from the Gentiles.
- Ether 13꞉2-11: A New Jerusalem to be built upon the land.
- DC 10꞉48-51: "...my gospel, which I gave unto them that they might preach in their days, might come unto their brethren the Lamanites, and also all that had become Lamanites because of their dissensions."
- DC 19꞉27: "...the Jew, of whom the Lamanites are a remnant."
- DC 84꞉2-5: Location of New Jerusalem in Missouri.
Claim
- Many proudly proclaimed their Israelite lineage. The Book of Mormon reiterates this lineage many times.
Author's sources
Response
- Why were they proclaiming their lineage? Could not everyone proclaim their lineage through Israel?
Page 22
Claim
- The author notes that "Book of Mormon readers are not told of a single Nephite or Lamanite who descended from anyone other than an Israelite," and that scholars attempt to mitigate this by claiming that others were adopted into the Abrahamic covenant or that the Nephite record is an ethnocentric "lineage history."
Author's sources
- Sorenson, An Ancient American Setting for the Book of Mormon (1985), 50–56;
- John L. Sorenson and Matthew Roper, “Before DNA,” Journal of Book of Mormon Studies 12, no. 1 (2003): 17–18;
- Whiting, “DNA” (2003), 25–28, 31, 33–34.
Claim
- The author states that neither the Jaredites nor the "Amerisraelites" ever mention indigenous "others."
=Author's sources
- No source provided.
Challenges from Prophetic Authority
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“Zelph Revisited,” Regional Studies in Latter-day Saint History: Illinois, ed. H. Dean Garrett (Provo: Brigham Young University, Department of Church History and Doctrine, 1995), 97–111; Kenneth W. Godfrey, “The Zelph Story,” Paper GOD-89 (Provo: FARMS, 1989); Godfrey, “The Zelph Story,” Brigham Young University Studies 29, no. 2 (Spring 1989): 31–56; Godfrey, “What Is the Significance of Zelph in the Study of Book of Mormon Geography?” Journal of Book of Mormon Studies 8, no. 2 (1999), 70–79; Brent Lee Metcalfe, “A Documentary Analysis of the Zelph Episode,” delivered at the 1989 Sunstone Symposium; Metcalfe, “Disinterring Zelph,” forthcoming online at <www.mormonscripturestudies.com>. Wilford Woodruff, Journal, [3 June] 1834, LDS Church Archives, Salt Lake City; see also Susan Staker, ed., Waiting for World’s End: The Diaries of Wilford Woodruff (Salt Lake City: Signature Books, 1993), 4. Woodruff’s journal was combined with Heber C. Kimball’s to form the 3 June 1834 entry in the History of the Church ([Salt Lake City: Deseret Book, 1978], 2:79–80). Like Woodruff, Kimball also observed that “Brother Joseph had enquired of the Lord” about Zelph’s identity “and it was made known in a vision” (Heber C. Kimball, “Extracts from H. C. Kimball[’]s Journal,” Times and Seasons 6, no. 2 [1 February 1845]: 788). Woodruff recounted Smith’s Zelph vision several times throughout his life. Ruben McBride penned a similar eyewitness account—so similar that in some instances his recollection of Smith’s language is identical to Woodruff’s (Reuben McBride, Sr., Journal, 3 June 1834, pp. 3–4, LDS Church Archives, Salt Lake City). | |
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