Revision as of 09:56, 20 February 2010

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 p. 1 of 2

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?"

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

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 Archaeology: 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.^[1] McLellin had previously been excommunicated for spending time with "a certain harlot" while on a mission.^[2] He had also been out of fellowship for "writing a letter which "cast…censure upon the [first] presidency."^[3] 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.

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

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

Revision as of 09:56, 20 February 2010

Index to claims made in Becoming Gods: A Closer Look at 21st-Century Mormonism p. 1 of 2

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

60, 360n58

60-61, 360n59-63

61

62, 361n69-72

64

64, 362n81-82

64, 362n83-84

65

65, 362n87

66, 362n88

66, 362n89

66, 363n92

67, 363n95-96

67, 363n99

70, 365n115

71, 365n120

72, 366 n.127

72, 366n128

72, 366n130

73, 367n131-135

73, 367n136

73, 367n137

73, 367n138

74

75, 368n142

76, 368n143

76

77 368n145-147

77 369n150-153

Claims made in Chapter 3: Thus Saith Joseph

84, 370n9-11

85, 371n14

87, 370n23

87, 371n25

89, 372n28

89, 372n29-30

90, 372n34, 375n35

90

94

94-98

99

100

Endnotes

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