Revision as of 23:03, 12 February 2010

Claims made in "Chapter 6: No Rest for the Righteous"

104

Claim

•  Author's quote: "Mindless devotion to Smith's teachings also raised the ire of non-Mormons attempting to reason with the Saints about the folly of their beliefs. Reason and logical thinking meant little to Mormons, who commonly rejected analytical thought in favor of supernatural experience."

• Author's opinion.

• How does the author describe the resurrection of Jesus Christ using "reason and logical thinking" while discounting "supernatural experience"?
• How was the mob who drove the Saints out of their homes and shot them "attempting to reason" with them?
• Loaded and prejudicial language

521n2

Claim

• The author provides this description of the three degrees of glory:

"The first degree of glory, which provides a very limited amount of glory/reward, is reserved for non-Mormons whose lives are marked primarily by immorality. The second degree, which offers a slightly greater glory/reward, is granted to non-Mormons and Mormons alike who live good lives marked primarily by kindness, goodness, and trying to live the best life possible. Finally, the third degree, which is basically the highest heaven attainable, is reserved for faithful Mormons who lived an exemplary life as "priests of the Most High, after the order of Melchizadeck (sic)."

Author's source(s)

• DC 76꞉70-98

Response

• Use of sources: Distorting three degrees of glory

105, 522n12

Claim

• Was the Latter-day Saint periodical the Evening and Morning Star "haranguing" non-Mormons by threatening them with "imminent destruction" if they did not repent?

• "The Last Days," Evening and Morning Star, February 1833, vol. 1, no. 10, 65.
•  Citation error: there is no p. 65 in Vol. 1, No. 10. This error exists in both the hardback and paperback. It should be Vol. 9 for that page and article name.

•  The author's claim is false: Haranguing non-Mormons

105, 522n13

Claim

• Did Joseph Smith define the "wicked" as anyone who rejected Latter-day Saint beliefs?

• DC 84꞉51-53
• Grant Underwood, The Millenarian World of Early Mormonism, 44.
• Parley P. Pratt, An Answer to Mr. William Hewitt's Tract Against the Latter-day Saints, 8.

• Underwood (on the page cited) points out that this label had little to do with behavior: "Theologically, then, the Saints used the word "wicked" as a sort of generic term for all unbelievers, regardless of their personal ethics" (italics original, bold added).
• It is a biblical doctrine that all are under sin. All are wicked, and none can be saved unless they accept the gospel of Jesus Christ. (See, e.g., Romans 3:23, Colossians 1:21.) Accepting the gospel does not mean we do not still sin, but it does mean we will not be damned for our sins, because of the grace of Christ. This attack is hypocritical, since the author surely believes that anyone who does not accept the proper type of Christianity is likewise "wicked" and damned. Yet, he condemns Joseph and the Saints for teaching the same doctrine, with the same intention.

106, 523n20

Claim

•  Author's quote: "Through Independence trekked Shawnees, Kickapoos, and Pottawattamies....The old settlers counted the Indian guns and listened uneasily to their lamentation and despair, but the Mormons watched the migration with a kind of ecstasy."

• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 121. ( Index of claims )

• Rewording secondary sources

107-108

Claim

•  Author's quote: "Contrary to what God had declared through Smith's revelations, peace would not reign in Zion."

108, 523n26

Claim

• Did Latter-day Saints alter their perception as being "adopted into Israel" to being "literal" descendants of Israel because they "were going to end up second-class Israelites?"

• Underwood, 30.

•  Misrepresentation of source
• While Underwood does discuss how "Mormons could be 'adopted' into the House of Israel through conversion to God's latter-day work and thus became equal participants in the promises of the 'new covenant.'" He then notes that "With the passage of time, American and European Saints placed increasing emphasis on literally having the "blood of Israel" in their veins and rarely referred to themselves as gentiles needing to be adopted into Israel." Nowhere on page 30, however, does Underwood explain the reason for this shift, much less attribute it to fear of being "second class Israelites."

108-109, 523n27-29

Claim

• Do Latter-day Saint claim today that they are literal descendants of Israel?
• Brigham Young identified Joseph Smith as a "pure Ephraimite."

• Brigham Young, April 8, 1855, Journal of Discourses, vol. 2, 268-269.
• DC 64꞉36

• Daniel H. Ludlow: "Although President Young identified Joseph Smith as a “pure Ephraimite” in the above quotation, so far as the Prophet’s family or blood lines were concerned, Brigham Young and others have recognized that (1) Joseph Smith was from a Gentile nation and (2) some of Joseph Smith’s progenitors may have come from bloodlines other than that of Ephraim. (See Journal of Discourses, 2:268.)" See Ludlow, "Of the House of Israel", Ensign, January 1991. off-site

109, 523n30 (PB)

Claim

• The author states that any Gentiles who might "want to become Mormon without being descended from Israel" would receive a "heavenly blood transfusion."

• History of the Church, vol. 3, 380.

• Sarcasm

110, 523n33

Claim

• Were missionaries sent to preach only to "other Caucasians?"
• Did this make it easier for Joseph to teach that people of African descent were "cursed by God?"

• Jerald and Sandra Tanner, "Excommunication: Mormon Leader Expelled After Charging Church with Racism," Salt Lake City messenger (#73), October 1989.

• Joseph conferred the priesthood on several black men. The priesthood ban was initiated during the time of Brigham Young.
• The author fails to note that the "curse of Ham" was a Protestant invention used to justify slavery.
• Blacks and the priesthood
• The "curse of Cain" and "curse of Ham"

110, 524n35

Claim

• Was the Latter-day Saint periodical The Evening and Morning Star claiming that Missouri "rightfully belonged to Mormons?"

• "The Far West," Evening and Morning Star, October 1832, vol. 1, no. 5, 37.

•  Misrepresentation of source
• Criticism of Mormonism/Books/Use of sources/Missouri belongs to the Mormons

116

Claim

• In the revelation that Joseph received on August 2, 1833, was it evident that "God also was unaware of the Missouri tragedy?"

• DC 97꞉11

•  The author's claim is false
• D&C 97:24-25 (the same D&C section the author uses for his citation) refers to the problems in Jackson County (Zion) (This text is also found on to 1835 D&C page 210):

24 For the indignation of the Lord is kindled against their abominations and all their wicked works.

25 Nevertheless, Zion shall escape if she observe to do all things whatsoever I have commanded her.

• In addition, the description in the modern edition of D&C 97 states: "Members of the Church in Missouri were at this time subjected to severe persecution, and on July 23, 1833, had been forced to sign an agreement to leave Jackson County."
• Loaded and prejudicial language

116, 525n63-64

Claim

• Did Joseph receive a revelation which "commanded Mormons to disobey secular law and civil leaders not conforming to the commandments of God?"

• D&C 98
• D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 81.

• The author misrepresents D&C 98: Disobey secular law

117

Claim

•  Author's quote: "They had neither provision, nor direction. some fled to nearby Clay County, but most of those exiled remained huddled in the woodlands by the Missouri River. Their only comfort was the hope that Christ would soon deliver them."

• None

• Sarcasm

121, 525n82

Claim

•  Author's quote: "Smith ultimately placed blame for the humiliating venture not on his own shoulders, but upon the sinful conduct, lack of faith, and ungodly attitudes of those traveling with him."

• DC 105
• Wilford Woodruff, 1836-1837 Diary, under December 11, 1836, reprinted in Dean Jessee, "The Kirtland Diary of Wilford Woodruff." BYU Studies (Summer 1972), vol. 12, 374.

• Loaded and prejudicial language

122, 526n87

Claim

• Did Joseph receive a revelation that Zion would be redeemed by September 1836?

• Joseph Smith, letter to the High Council of Zion, August 16, 1834, History of the Church, vol. 2:145.

•  Misrepresentation of source: The author does not tell us about the conditions attached to the prophecy: Redeemed by Sept 1836?

123, 526n91

Claim

• Did Joseph restore ceremonies found in ancient Judaism and early Chritianity in order to "distance" the Church from "corrupt Christendom?"

• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 176. ( Index of claims )

• If Joseph claimed to be restoring early Christianity, why is it strange that he would reinstitute practices from early Christianity? And, how did Joseph know of these authentic practices of the early Christians?
• Mormonism and Early Christianity (Vol. 4 of Collected Works of Hugh Nibley), edited by Todd Compton and Stephen D. Ricks, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1987), 1–.
• Loaded and prejudicial language
• Mind reading

123

Claim

•  Author's quote: "Joseph knew that nothing short of a spectacular closing to the dedication week would be acceptable to the crowds. So during the final April 3 service, Smith and Oliver Cowdery, with great ceremonial show, disappeared from the congregation behind two special veils that had been lowered in front of them..."

• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 180. ( Index of claims )
• Brodie states that her primary source for these events is History of the church, vol. II, pp. 379-83, 420-36. This primary source is not included in ONUG.

• The author is rewriting Brodie's prose once again. No primary sources are provided to indicate what Joseph was thinking, or that he disappeared behind the veil "with great ceremonial show." This is the author's prose.
• Mind reading
• Loaded and prejudicial language
• Rewording secondary sources

124, 526n100

Claim

• Did Joseph believe that the ten lost tribes were at the North Pole?

• DC 110꞉11
• DC 133꞉26-34

• Ten Lost Tribes/Location

124, 526n101

Claim

• Did Joseph believe that the ten lost tribes were located on a planet by the North Star?

• Wandle Mace, Journal, 1809-1890, 38-39.
• Eliza R. Snow, "Address to Earth", MS, vol. 13, Sep 1, 1851.
• Charles L. Walker, Journal in Diary of Charles Lowell Walker, vol. 2, 532, 539, 540, 868.
• Wilford Woodruff, Wilford Woodruff Journal, September 8, 1867; September 25, 1859.
• Bathsheba W. Smith, "Recollections of the Prophet Joseph Smith." The Juvenile Instructor, June 1, 1892, vol. 27, 34.
• Orson Pratt, Letter Box of Orson Pratt, LDS Church Historian's Office, letter to John C. Hall, December 13, 1875. Quoted in R. Clayton Brough, "The Lost Tribes," 50.

• According to one of the sources quoted, Orson Pratt said, "The Prophet Joseph once in my hearing advanced his opinion that the Ten Tribes were separated from the Earth; or a portion of the Earth was by a miracle broken off..." In other words, Joseph was expressing his opinion.
• Ten Lost Tribes/Location

Further reading