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Detailed response to CES Letter, Science
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Response to "Letter to a CES Director: Science Concerns & Questions"
| [[../Temples & Freemasonry Concerns & Questions|Temples & Freemasonry Concerns & Questions]] | A FAIR Analysis of: [[../|Letter to a CES Director]], a work by author: Jeremy Runnells
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[[../Scriptures Concerns & Questions|Scriptures Concerns & Questions]] |
Response to section "Science Concerns & Questions"
Summary: The author concludes that "The problem Mormonism encounters is that so many of its claims are well within the realm of scientific study, and as such, can be proven or disproven. To cling to faith in these areas, where the overwhelming evidence is against it, is willful ignorance, not spiritual dedication."
Science is embraced by Mormonism and understanding the past is something we believe helpful to being more perfectly instructed in all things pertaining to the kingdom of God. Our theology is not threatened by science (D&C 88: 78-79).
Jump to details:
- Response to claim: "To cling to faith in these areas, where the overwhelming evidence is against it, is willful ignorance, not spiritual dedication" (Source: Letter to a CES Director: Why I Lost My Testimony, April 2013)
- Response to claim: "no death of any kind (humans, all animals, birds, fish, dinosaurs, etc.) on this earth until the 'Fall of Adam'" (Source: Letter to a CES Director: Why I Lost My Testimony, April 2013)
- Response to claim: "If Adam and Eve are the first humans, how do we explain the 14 other Hominin species who lived and died 35,000 – 250,000 years before Adam?" (Source: Letter to a CES Director: Why I Lost My Testimony, April 2013)
- Response to claim: "Science has proven that there was no worldwide flood 4,500 years ago" (Source: Letter to a CES Director: Why I Lost My Testimony, April 2013)
- Response to claim: "This doesn’t stop FAIR from acknowledging and admitting to the impossibility of Noah’s Ark and the global flood" (Source: Debunking FAIR's Debunking, July 2014)
- Response to claim: "Other events/claims that science has discredited" (Source: Letter to a CES Director: Why I Lost My Testimony, April 2013)
- Response to claim: "the sun getting its light from Kolob" (Source: Letter to a CES Director: Why I Lost My Testimony, April 2013)
- Response to claim: "They carried honey bees across the ocean? Swarms of them?" (Source: Letter to a CES Director: Why I Lost My Testimony, April 2013)
- Response to claim: "Does the lack of an explicit statement that they took their prized bees onboard their submarines to the Promised Land necessarily mean they didn't?" (Source: Debunking FAIR's Debunking, July 2014)
- Response to claim: "Apparently Joseph forgot that he claimed Adam saw God face to face (God of the OT being Jesus). It’s also implied that Seth, Cain, and Enoch did as well. All of this contradicts the claim that the Brother of Jared is the first person to see the spirit body of Christ." (Source: Debunking FAIR's Debunking, July 2014)
- Response to claim: "A beheaded man doing a pushup and trying to breathe? Not likely" (Source: Debunking FAIR's Debunking, July 2014)
Response to claim: "To cling to faith in these areas, where the overwhelming evidence is against it, is willful ignorance, not spiritual dedication"
The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:
The problem Mormonism encounters is that so many of its claims are well within the realm of scientific study, and as such, can be proven or disproven. To cling to faith in these areas, where the overwhelming evidence is against it, is willful ignorance, not spiritual dedication.
FAIR's Response
Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader
This is pure arrogance on the part of the author: he knows that anybody who has faith is not doing so out of "spiritual dedication," but rather "willful ignorance." There is no acknowledgement that a believer might have a strong and unshakable faith, and the author therefore portrays believers as merely "clinging" to their faith in the face of what he considers to be overwhelming evidence.Merriam-Webster's definition of the word "arrogance":
ar·ro·gance noun \ˈer-ə-gən(t)s, ˈa-rə-\
- an insulting way of thinking or behaving that comes from believing that you are better, smarter, or more important than other people
Logical Fallacy: Inconsistency—The author applies contradictory standards, depending upon which group he is addressing.
- The author states earlier in his Letter, "it would likewise be arrogant of a Latter-day Saint to deny their spiritual experiences and testimonies of the truthfulness of their own religion."
- However, with regard to Latter-day Saints who believe in their own spiritual experiences, the author arrogantly states that they are "clinging to faith" because of "willful ignorance" rather than spiritual dedication
Response to claim: "no death of any kind (humans, all animals, birds, fish, dinosaurs, etc.) on this earth until the 'Fall of Adam'"
The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:
2 Nephi 2:22 and Alma 12:23-24 state there was no death of any kind (humans, all animals, birds, fish, dinosaurs, etc.) on this earth until the “Fall of Adam”, which according to D&C 77:6-7 occurred 7,000 years ago. It is scientifically established there has been life and death on this planet for billions of years. How does the Church reconcile this?
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
The Church leaves the interpretation of whether or not there was "no death of any kind" on the entire earth up to the member.Jump to Detail:
- Question: What does the Church teach on the subject of death before the Fall of Adam?
- Question: Was there no death on the entire earth before the Fall?
- Question: What was the state of things on the Earth prior to the placement of Adam and Eve in the Garden of Eden?
- Question: What changes have been made to the Gospel Principles manual regarding the question of death on the earth before the Fall of Adam?
- Question: Is the concept of no death before the fall on the entire earth Church doctrine?
Latter-day Saints and the Bible |
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Reliability of the Bible |
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Creation |
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Genesis |
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Understanding the Bible |
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Cultural issues |
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The Bible and the Book of Mormon |
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What does the Church teach on the subject of death before the Fall of Adam?
Lehi said that "all things which were created must have remained in the same state in which they were after they were created"
The LDS Bible Dictionary states that, "Latter-day revelation teaches that there was no death on this earth before the Fall of Adam. Indeed, death entered the world as a direct result of the Fall (2 Ne. 2꞉22; Moses 6꞉48). 2 Nephi 2꞉22 describes how Adam and Eve became subject to physical death, when the Book of Mormon prophet Lehi taught that
if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. (2 Nephi 2꞉22)
Because this is the only scripture that indicates this, it is difficult to interpret the meaning of "all things." Does it mean "all things in the garden", or "all things on the entire earth", or something else?
The second scripture referenced, Moses 6꞉48, describes how "spiritual death" entered the world:
Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God.
Current Church manuals take a cautionary approach to interpreting 2 Nephi 2꞉22
Current Church manuals take a cautionary approach to interpreting this verse by considering only how it affected Adam and Eve. For example, from Gospel Principles manual, page 28:
| 1979 Gospel Principles | 2014 Gospel Principles | Comment |
|---|---|---|
| Adam and Eve were foreordained to become the parents of the human race. | Adam and Eve were foreordained to become our first parents. | Instead of being the "parents of the human race," Adam and Eve are now "our first parents." We are only concerned with Adam. |
| She was called Eve because she was the mother of all living (see Moses 4꞉26) | Eve was "the mother of all living" (Moses 4꞉26) | The phrase "mother of all living" is now in quotes to indicate a direct quote from Moses 4꞉26. |
| She was given to Adam because God said "that is was not good that man should be alone." | God brought Adam and Eve together in marriage because "it was not good that the man should be alone." | |
| When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. They were not able to have children. There was no death. | When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. In this state, "they would have had no children" (2 Nephi 2꞉23). There was no death. | Again, the text is changed to indicate that scripture is being quoted. The original statement that they "were not able to have children" is changed to the scriptural statement that they "would have had no children." The specific reason why they would not have had children is not indicated, whereas previously it was stated that they were incapable of having children in their "pre-Fall" state. |
| God commanded them to have children and learn to control the earth. | God commanded them to have children. | The assumption that Adam and Eve were in "control" of the entire earth has been completely removed. |
| Because Adam and Eve had eaten the fruit of the tree of knowledge of good and evil, the Lord sent them out of the Garden of Eden into the world as we now know it. | Because Adam and Eve had eaten the fruit of the tree of knowledge of good and evil, the Lord sent them out of the Garden of Eden into the world. | The assumption that the world outside the garden was "as we now know it" has been completely removed. |
More recently, in 2016 the Church's official magazine for youth, the New Era:
There were no spirit children of Heavenly Father on the earth before Adam and Eve were created. In addition, "for a time they lived alone in a paradisiacal setting where there was neither human death nor future family. (emphasis added)" [1]
Was there no death on the entire earth before the Fall?
The Church does not take an official position on this issue
J. Reuben Clark |
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
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Harold B. Lee |
Harold B. Lee was emphatic that only one person can speak for the Church:
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First Presidency |
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:
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References |
Notes
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There is overwhelming geological evidence of death having occurred on the earth for many millions of years
There is overwhelming geological evidence of death having occurred on the earth for many millions of years. For example, oil deposits are formed from the decomposed remains of ancient plants and animals.
This is where some accounts of Church teachings appear to contradict science, since many Latter-day Saint leaders and Church manuals have taught that there was no physical death on the entire earth prior to the fall of Adam.
No death anywhere?
This interpretation has been shared by many Church authors, including President Joseph Fielding Smith and Elder Bruce R. McConkie.[1] Consequently, the concept of no death before the Fall on the entire earth has made its way into many Church instructional manuals. For example, the LDS Bible Dictionary, which was included as an addition to the LDS edition of the King James Bible in 1979, includes the following statement that "death entered the world" as a result of the Fall:
Latter-day revelation teaches that there was no death on this earth for any forms of life before the fall of Adam. Indeed, death entered the world as a direct result of the fall (2 Nephi 2꞉22; Moses 6꞉48). [2]
The current edition of the Bible Dictionary, however, has a lightly edited entry "Fall of Adam":
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|
Note that some aspects focus the death upon Adam and Eve.
There are other aspects that could be read to imply a wider impact (esp., "the whole creation fell and became mortal".)
Death for other created things?
Other leaders have seen pre-Fall death of plants and/or animals as compatible with LDS doctrine, with the doctrine of "no death" applying only to Adam and Eve within the garden, and not the wider physical creation.
The important point to remember is that the question of the scope of "death before the Fall" does not affect our salvation, and is simply an academic exercise.
Bible Dictionary editor Elder McConkie pointed out—the Bible Dictionary is neither infallible, nor an arbiter of Church doctrine:
[As for the] "Joseph Smith Translation items, the chapter headings, Topical Guide, Bible Dictionary, footnotes, the Gazeteer, and the maps. None of these are perfect; they do not of themselves determine doctrine; there have been and undoubtedly now are mistakes in them. Cross-references, for instance, do not establish and never were intended to prove that parallel passages so much as pertain to the same subject. They are aids and helps only." [4]
The Bible Dictionary itself also cautions against assuming that its contents reflect "an official or revealed endorsement by the Church of the doctrinal, historical, cultural, and other matters set forth." [5]
One must also not overlook an earlier debate on the issue of "pre-Adamites" between Elder Brigham H. Roberts of the Seventy and then-Elder Joseph Fielding Smith was brought to an end at the instruction of the First Presidency. Part of the debate centered around whether there was death prior to the Fall. At the request of the First Presidency, Elder James E. Talmage gave a talk in the tabernacle, entitled "The Earth and Man." In it, he spoke of fossilized animals and plants and said:
These lived and died, age after age, while the earth was yet unfit for human habitation.
With the approval of the First Presidency, this address was published in the Deseret News, as a Church pamphlet, and later in The Instructor.[6] Clearly, then, a universal lack of death prior to the fall is not a necessary belief within the Church, since leaders and members have held both positions.
Elder Talmage's position was made quite clear in a letter he wrote in response to a question about these matters:
I cannot agree with your conception that there was no death of plants and animals anywhere upon this earth prior to the transgression of Adam, unless we assume that the history of Adam and Eve dates back many hundreds of thousands of years. The trouble with some theologians—even including many of our own good people—is that they undertake to fix the date of Adam's transgression as being approximately 4000 years before Christ and therefore about 5932 years ago. If Adam was placed upon the earth only that comparatively short time ago the rocks clearly demonstrated that life and death have been in existence and operative in this earth for ages prior to that time. [7]
The First Presidency eventually instructed the general authorities:
Both parties [i.e., Elders Smith and Roberts] make the scripture and the statements of men who have been prominent in the affairs of the Church the basis of their contention; neither has produced definite proof in support of his views…
Upon the fundamental doctrines of the Church we are all agreed. Our mission is to bear the message of the restored Gospel to the people of the world. Leave geology, biology, archaeology and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research, while we magnify our calling in the realm of the Church.
We can see no advantage to be gained by a continuation of the discussion to which reference is here made, but on the contrary are certain that it would lead to confusion, division and misunderstanding if carried further. Upon one thing we should all be able to agree namely, that presidents Joseph F. Smith, John Winder and Anthon Lund were right when they said: "Adam is the primal parent of our race. [8]
Reflecting on this episode, Elder Talmage wrote in his diary:
...Involved in this question is that of the beginning of life upon the earth, and as to whether there was death either of animal or plant before the fall of Adam, on which proposition Elder Smith was very pronounced in denial and Elder Roberts equally forceful in the affirmative. As to whether Preadamite races existed upon the earth there has been much discussion among some of our people of late. The decision reached by the First Presidency, and announced to this morning's assembly, was in answer to a specific question that obviously the doctrine of the existence of races of human beings upon the earth prior to the fall of Adam was not a doctrine of the Church; and, further, that the conception embodied in the belief of many to the effect that there were no such Preadamite races, and that there was no death upon the earth prior to Adam's fall is likewise declared to be no doctrine of the Church. I think the decision of the First Presidency is a wise one in the premises. This is one of the many things upon which we cannot preach with assurance and dogmatic assertions on either side are likely to do harm rather than good. [9]
Elder Jeffery R. Holland notes that there was no human death on the earth prior to the Fall of Adam
Elder Jeffery R. Holland, at the April 2015 General Conference, stated,
[T]here was an actual Adam and Eve who fell from an actual Eden, with all the consequences that fall carried with it.
I do not know the details of what happened on this planet before that, but I do know these two were created under the divine hand of God, that for a time they lived alone in a paradisiacal setting where there was neither human death nor future family, and that through a sequence of choices they transgressed a commandment of God which required that they leave their garden setting but which allowed them to have children before facing physical death. [10]
What was the state of things on the Earth prior to the placement of Adam and Eve in the Garden of Eden?
The "period of our planet's creation and preparation as a dwelling place for man" is excluded from the period of the Earth's "temporal existence"
The following is from the Doctrine and Covenants Student Manual, (2002), 167-171, "Section 77 Questions and Answers on the Book of Revelation." off-site
D&C 77꞉6-7. Why Was the Book Sealed That John Saw?
"‘The book which John saw’ represented the real history of the world—what the eye of God has seen, what the recording angel has written; and the seven thousand years, corresponding to the seven seals of the Apocalyptic volume, are as seven great days during which Mother Earth will fulfill her mortal mission, laboring six days and resting upon the seventh, her period of sanctification. These seven days do not include the period of our planet’s creation and preparation as a dwelling place for man. They are limited to Earth’s ‘temporal existence,’ that is, to Time, considered as distinct from Eternity." (Whitney, Saturday Night Thoughts, p. 11.) (emphasis added)
The manual specifically excludes the "period of our planet's creation and preparation as a dwelling place for man" from the period defined as the Earth's "temporal existence." Nothing is implied or stated regarding "death before the Fall."
Notes
- ↑ For a representative sample of the non-official statements made by Elder McConkie and others from a variety of perspectives, see here.
- ↑ LDS KJV, Bible Dictionary, "Death," 655, 1979 and current edition. off-siteoff-site
- ↑ LDS KJV, Bible Dictionary, "Fall of Adam and Eve," 655, current edition. off-siteoff-site
- ↑ Bruce R. McConkie, cited in Mark McConkie (editor), Doctrines of the Restoration: Sermons and Writings of Bruce R. McConkie (Salt Lake City, Utah: Bookcraft, 1989), 289–290 (emphasis added). ISBN 0884946444. ISBN 978-0884946441.
- ↑ LDS KJV, Bible Dictionary, "Introduction," 599. off-site
- ↑ James E. Talmage, "The Earth and Man," Address in the Tabernacle, (9 August 1931); originally published in the Deseret News, 21 Nov 1931; subsequently published as a pamphlet by the Church of Jesus Christ of Latter-day Saints, 1931; later published in The Instructor, 100:12 (December 1965) :474–477; continued in The Instructor 101:1 (January 1966): 9–15. FAIRWiki link
- ↑ Talmage to Heber Timothy, 28 Jan. 1932, Talmage Papers; cited in Richard Sherlock, "A Turbulent Spectrum: Mormon Responses to the Darwinist Legacy," Journal of Mormon History 4:? (1975): 45–69.
- ↑ First Presidency, Memorandum to General Authorities, April 1931, 6–7.
- ↑ James Edward Talmage, Personal Journal (7 April 1931) 29:42, Archives and Manuscripts, Harold B. Lee Library, Brigham Young University, Provo, Utah (emphasis added).
- ↑ Jeffery R. Holland, "Where Justice, Love, and Mercy Meet," April 2015 General Conference.
Latter-day Saints and the Bible |
|
Reliability of the Bible |
|
Creation |
|
Genesis |
|
Understanding the Bible |
|
Cultural issues |
|
The Bible and the Book of Mormon |
|
What does the Church teach on the subject of death before the Fall of Adam?
Lehi said that "all things which were created must have remained in the same state in which they were after they were created"
The LDS Bible Dictionary states that, "Latter-day revelation teaches that there was no death on this earth before the Fall of Adam. Indeed, death entered the world as a direct result of the Fall (2 Ne. 2꞉22; Moses 6꞉48). 2 Nephi 2꞉22 describes how Adam and Eve became subject to physical death, when the Book of Mormon prophet Lehi taught that
if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. (2 Nephi 2꞉22)
Because this is the only scripture that indicates this, it is difficult to interpret the meaning of "all things." Does it mean "all things in the garden", or "all things on the entire earth", or something else?
The second scripture referenced, Moses 6꞉48, describes how "spiritual death" entered the world:
Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God.
Current Church manuals take a cautionary approach to interpreting 2 Nephi 2꞉22
Current Church manuals take a cautionary approach to interpreting this verse by considering only how it affected Adam and Eve. For example, from Gospel Principles manual, page 28:
| 1979 Gospel Principles | 2014 Gospel Principles | Comment |
|---|---|---|
| Adam and Eve were foreordained to become the parents of the human race. | Adam and Eve were foreordained to become our first parents. | Instead of being the "parents of the human race," Adam and Eve are now "our first parents." We are only concerned with Adam. |
| She was called Eve because she was the mother of all living (see Moses 4꞉26) | Eve was "the mother of all living" (Moses 4꞉26) | The phrase "mother of all living" is now in quotes to indicate a direct quote from Moses 4꞉26. |
| She was given to Adam because God said "that is was not good that man should be alone." | God brought Adam and Eve together in marriage because "it was not good that the man should be alone." | |
| When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. They were not able to have children. There was no death. | When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. In this state, "they would have had no children" (2 Nephi 2꞉23). There was no death. | Again, the text is changed to indicate that scripture is being quoted. The original statement that they "were not able to have children" is changed to the scriptural statement that they "would have had no children." The specific reason why they would not have had children is not indicated, whereas previously it was stated that they were incapable of having children in their "pre-Fall" state. |
| God commanded them to have children and learn to control the earth. | God commanded them to have children. | The assumption that Adam and Eve were in "control" of the entire earth has been completely removed. |
| Because Adam and Eve had eaten the fruit of the tree of knowledge of good and evil, the Lord sent them out of the Garden of Eden into the world as we now know it. | Because Adam and Eve had eaten the fruit of the tree of knowledge of good and evil, the Lord sent them out of the Garden of Eden into the world. | The assumption that the world outside the garden was "as we now know it" has been completely removed. |
More recently, in 2016 the Church's official magazine for youth, the New Era:
There were no spirit children of Heavenly Father on the earth before Adam and Eve were created. In addition, "for a time they lived alone in a paradisiacal setting where there was neither human death nor future family. (emphasis added)" [1]
Was there no death on the entire earth before the Fall?
The Church does not take an official position on this issue
J. Reuben Clark |
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
|
Harold B. Lee |
Harold B. Lee was emphatic that only one person can speak for the Church:
|
First Presidency |
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:
|
References |
Notes
|
There is overwhelming geological evidence of death having occurred on the earth for many millions of years
There is overwhelming geological evidence of death having occurred on the earth for many millions of years. For example, oil deposits are formed from the decomposed remains of ancient plants and animals.
This is where some accounts of Church teachings appear to contradict science, since many Latter-day Saint leaders and Church manuals have taught that there was no physical death on the entire earth prior to the fall of Adam.
No death anywhere?
This interpretation has been shared by many Church authors, including President Joseph Fielding Smith and Elder Bruce R. McConkie.[1] Consequently, the concept of no death before the Fall on the entire earth has made its way into many Church instructional manuals. For example, the LDS Bible Dictionary, which was included as an addition to the LDS edition of the King James Bible in 1979, includes the following statement that "death entered the world" as a result of the Fall:
Latter-day revelation teaches that there was no death on this earth for any forms of life before the fall of Adam. Indeed, death entered the world as a direct result of the fall (2 Nephi 2꞉22; Moses 6꞉48). [2]
The current edition of the Bible Dictionary, however, has a lightly edited entry "Fall of Adam":
|
|
Note that some aspects focus the death upon Adam and Eve.
There are other aspects that could be read to imply a wider impact (esp., "the whole creation fell and became mortal".)
Death for other created things?
Other leaders have seen pre-Fall death of plants and/or animals as compatible with LDS doctrine, with the doctrine of "no death" applying only to Adam and Eve within the garden, and not the wider physical creation.
The important point to remember is that the question of the scope of "death before the Fall" does not affect our salvation, and is simply an academic exercise.
Bible Dictionary editor Elder McConkie pointed out—the Bible Dictionary is neither infallible, nor an arbiter of Church doctrine:
[As for the] "Joseph Smith Translation items, the chapter headings, Topical Guide, Bible Dictionary, footnotes, the Gazeteer, and the maps. None of these are perfect; they do not of themselves determine doctrine; there have been and undoubtedly now are mistakes in them. Cross-references, for instance, do not establish and never were intended to prove that parallel passages so much as pertain to the same subject. They are aids and helps only." [4]
The Bible Dictionary itself also cautions against assuming that its contents reflect "an official or revealed endorsement by the Church of the doctrinal, historical, cultural, and other matters set forth." [5]
One must also not overlook an earlier debate on the issue of "pre-Adamites" between Elder Brigham H. Roberts of the Seventy and then-Elder Joseph Fielding Smith was brought to an end at the instruction of the First Presidency. Part of the debate centered around whether there was death prior to the Fall. At the request of the First Presidency, Elder James E. Talmage gave a talk in the tabernacle, entitled "The Earth and Man." In it, he spoke of fossilized animals and plants and said:
These lived and died, age after age, while the earth was yet unfit for human habitation.
With the approval of the First Presidency, this address was published in the Deseret News, as a Church pamphlet, and later in The Instructor.[6] Clearly, then, a universal lack of death prior to the fall is not a necessary belief within the Church, since leaders and members have held both positions.
Elder Talmage's position was made quite clear in a letter he wrote in response to a question about these matters:
I cannot agree with your conception that there was no death of plants and animals anywhere upon this earth prior to the transgression of Adam, unless we assume that the history of Adam and Eve dates back many hundreds of thousands of years. The trouble with some theologians—even including many of our own good people—is that they undertake to fix the date of Adam's transgression as being approximately 4000 years before Christ and therefore about 5932 years ago. If Adam was placed upon the earth only that comparatively short time ago the rocks clearly demonstrated that life and death have been in existence and operative in this earth for ages prior to that time. [7]
The First Presidency eventually instructed the general authorities:
Both parties [i.e., Elders Smith and Roberts] make the scripture and the statements of men who have been prominent in the affairs of the Church the basis of their contention; neither has produced definite proof in support of his views…
Upon the fundamental doctrines of the Church we are all agreed. Our mission is to bear the message of the restored Gospel to the people of the world. Leave geology, biology, archaeology and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research, while we magnify our calling in the realm of the Church.
We can see no advantage to be gained by a continuation of the discussion to which reference is here made, but on the contrary are certain that it would lead to confusion, division and misunderstanding if carried further. Upon one thing we should all be able to agree namely, that presidents Joseph F. Smith, John Winder and Anthon Lund were right when they said: "Adam is the primal parent of our race. [8]
Reflecting on this episode, Elder Talmage wrote in his diary:
...Involved in this question is that of the beginning of life upon the earth, and as to whether there was death either of animal or plant before the fall of Adam, on which proposition Elder Smith was very pronounced in denial and Elder Roberts equally forceful in the affirmative. As to whether Preadamite races existed upon the earth there has been much discussion among some of our people of late. The decision reached by the First Presidency, and announced to this morning's assembly, was in answer to a specific question that obviously the doctrine of the existence of races of human beings upon the earth prior to the fall of Adam was not a doctrine of the Church; and, further, that the conception embodied in the belief of many to the effect that there were no such Preadamite races, and that there was no death upon the earth prior to Adam's fall is likewise declared to be no doctrine of the Church. I think the decision of the First Presidency is a wise one in the premises. This is one of the many things upon which we cannot preach with assurance and dogmatic assertions on either side are likely to do harm rather than good. [9]
Elder Jeffery R. Holland notes that there was no human death on the earth prior to the Fall of Adam
Elder Jeffery R. Holland, at the April 2015 General Conference, stated,
[T]here was an actual Adam and Eve who fell from an actual Eden, with all the consequences that fall carried with it.
I do not know the details of what happened on this planet before that, but I do know these two were created under the divine hand of God, that for a time they lived alone in a paradisiacal setting where there was neither human death nor future family, and that through a sequence of choices they transgressed a commandment of God which required that they leave their garden setting but which allowed them to have children before facing physical death. [10]
What was the state of things on the Earth prior to the placement of Adam and Eve in the Garden of Eden?
The "period of our planet's creation and preparation as a dwelling place for man" is excluded from the period of the Earth's "temporal existence"
The following is from the Doctrine and Covenants Student Manual, (2002), 167-171, "Section 77 Questions and Answers on the Book of Revelation." off-site
D&C 77꞉6-7. Why Was the Book Sealed That John Saw?
"‘The book which John saw’ represented the real history of the world—what the eye of God has seen, what the recording angel has written; and the seven thousand years, corresponding to the seven seals of the Apocalyptic volume, are as seven great days during which Mother Earth will fulfill her mortal mission, laboring six days and resting upon the seventh, her period of sanctification. These seven days do not include the period of our planet’s creation and preparation as a dwelling place for man. They are limited to Earth’s ‘temporal existence,’ that is, to Time, considered as distinct from Eternity." (Whitney, Saturday Night Thoughts, p. 11.) (emphasis added)
The manual specifically excludes the "period of our planet's creation and preparation as a dwelling place for man" from the period defined as the Earth's "temporal existence." Nothing is implied or stated regarding "death before the Fall."
Notes
- ↑ For a representative sample of the non-official statements made by Elder McConkie and others from a variety of perspectives, see here.
- ↑ LDS KJV, Bible Dictionary, "Death," 655, 1979 and current edition. off-siteoff-site
- ↑ LDS KJV, Bible Dictionary, "Fall of Adam and Eve," 655, current edition. off-siteoff-site
- ↑ Bruce R. McConkie, cited in Mark McConkie (editor), Doctrines of the Restoration: Sermons and Writings of Bruce R. McConkie (Salt Lake City, Utah: Bookcraft, 1989), 289–290 (emphasis added). ISBN 0884946444. ISBN 978-0884946441.
- ↑ LDS KJV, Bible Dictionary, "Introduction," 599. off-site
- ↑ James E. Talmage, "The Earth and Man," Address in the Tabernacle, (9 August 1931); originally published in the Deseret News, 21 Nov 1931; subsequently published as a pamphlet by the Church of Jesus Christ of Latter-day Saints, 1931; later published in The Instructor, 100:12 (December 1965) :474–477; continued in The Instructor 101:1 (January 1966): 9–15. FAIRWiki link
- ↑ Talmage to Heber Timothy, 28 Jan. 1932, Talmage Papers; cited in Richard Sherlock, "A Turbulent Spectrum: Mormon Responses to the Darwinist Legacy," Journal of Mormon History 4:? (1975): 45–69.
- ↑ First Presidency, Memorandum to General Authorities, April 1931, 6–7.
- ↑ James Edward Talmage, Personal Journal (7 April 1931) 29:42, Archives and Manuscripts, Harold B. Lee Library, Brigham Young University, Provo, Utah (emphasis added).
- ↑ Jeffery R. Holland, "Where Justice, Love, and Mercy Meet," April 2015 General Conference.
Latter-day Saints and the Bible |
|
Reliability of the Bible |
|
Creation |
|
Genesis |
|
Understanding the Bible |
|
Cultural issues |
|
The Bible and the Book of Mormon |
|
What does the Church teach on the subject of death before the Fall of Adam?
Lehi said that "all things which were created must have remained in the same state in which they were after they were created"
The LDS Bible Dictionary states that, "Latter-day revelation teaches that there was no death on this earth before the Fall of Adam. Indeed, death entered the world as a direct result of the Fall (2 Ne. 2꞉22; Moses 6꞉48). 2 Nephi 2꞉22 describes how Adam and Eve became subject to physical death, when the Book of Mormon prophet Lehi taught that
if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. (2 Nephi 2꞉22)
Because this is the only scripture that indicates this, it is difficult to interpret the meaning of "all things." Does it mean "all things in the garden", or "all things on the entire earth", or something else?
The second scripture referenced, Moses 6꞉48, describes how "spiritual death" entered the world:
Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God.
Current Church manuals take a cautionary approach to interpreting 2 Nephi 2꞉22
Current Church manuals take a cautionary approach to interpreting this verse by considering only how it affected Adam and Eve. For example, from Gospel Principles manual, page 28:
| 1979 Gospel Principles | 2014 Gospel Principles | Comment |
|---|---|---|
| Adam and Eve were foreordained to become the parents of the human race. | Adam and Eve were foreordained to become our first parents. | Instead of being the "parents of the human race," Adam and Eve are now "our first parents." We are only concerned with Adam. |
| She was called Eve because she was the mother of all living (see Moses 4꞉26) | Eve was "the mother of all living" (Moses 4꞉26) | The phrase "mother of all living" is now in quotes to indicate a direct quote from Moses 4꞉26. |
| She was given to Adam because God said "that is was not good that man should be alone." | God brought Adam and Eve together in marriage because "it was not good that the man should be alone." | |
| When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. They were not able to have children. There was no death. | When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. In this state, "they would have had no children" (2 Nephi 2꞉23). There was no death. | Again, the text is changed to indicate that scripture is being quoted. The original statement that they "were not able to have children" is changed to the scriptural statement that they "would have had no children." The specific reason why they would not have had children is not indicated, whereas previously it was stated that they were incapable of having children in their "pre-Fall" state. |
| God commanded them to have children and learn to control the earth. | God commanded them to have children. | The assumption that Adam and Eve were in "control" of the entire earth has been completely removed. |
| Because Adam and Eve had eaten the fruit of the tree of knowledge of good and evil, the Lord sent them out of the Garden of Eden into the world as we now know it. | Because Adam and Eve had eaten the fruit of the tree of knowledge of good and evil, the Lord sent them out of the Garden of Eden into the world. | The assumption that the world outside the garden was "as we now know it" has been completely removed. |
More recently, in 2016 the Church's official magazine for youth, the New Era:
There were no spirit children of Heavenly Father on the earth before Adam and Eve were created. In addition, "for a time they lived alone in a paradisiacal setting where there was neither human death nor future family. (emphasis added)" [1]
Was there no death on the entire earth before the Fall?
The Church does not take an official position on this issue
J. Reuben Clark |
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
|
Harold B. Lee |
Harold B. Lee was emphatic that only one person can speak for the Church:
|
First Presidency |
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:
|
References |
Notes
|
There is overwhelming geological evidence of death having occurred on the earth for many millions of years
There is overwhelming geological evidence of death having occurred on the earth for many millions of years. For example, oil deposits are formed from the decomposed remains of ancient plants and animals.
This is where some accounts of Church teachings appear to contradict science, since many Latter-day Saint leaders and Church manuals have taught that there was no physical death on the entire earth prior to the fall of Adam.
No death anywhere?
This interpretation has been shared by many Church authors, including President Joseph Fielding Smith and Elder Bruce R. McConkie.[1] Consequently, the concept of no death before the Fall on the entire earth has made its way into many Church instructional manuals. For example, the LDS Bible Dictionary, which was included as an addition to the LDS edition of the King James Bible in 1979, includes the following statement that "death entered the world" as a result of the Fall:
Latter-day revelation teaches that there was no death on this earth for any forms of life before the fall of Adam. Indeed, death entered the world as a direct result of the fall (2 Nephi 2꞉22; Moses 6꞉48). [2]
The current edition of the Bible Dictionary, however, has a lightly edited entry "Fall of Adam":
|
|
Note that some aspects focus the death upon Adam and Eve.
There are other aspects that could be read to imply a wider impact (esp., "the whole creation fell and became mortal".)
Death for other created things?
Other leaders have seen pre-Fall death of plants and/or animals as compatible with LDS doctrine, with the doctrine of "no death" applying only to Adam and Eve within the garden, and not the wider physical creation.
The important point to remember is that the question of the scope of "death before the Fall" does not affect our salvation, and is simply an academic exercise.
Bible Dictionary editor Elder McConkie pointed out—the Bible Dictionary is neither infallible, nor an arbiter of Church doctrine:
[As for the] "Joseph Smith Translation items, the chapter headings, Topical Guide, Bible Dictionary, footnotes, the Gazeteer, and the maps. None of these are perfect; they do not of themselves determine doctrine; there have been and undoubtedly now are mistakes in them. Cross-references, for instance, do not establish and never were intended to prove that parallel passages so much as pertain to the same subject. They are aids and helps only." [4]
The Bible Dictionary itself also cautions against assuming that its contents reflect "an official or revealed endorsement by the Church of the doctrinal, historical, cultural, and other matters set forth." [5]
One must also not overlook an earlier debate on the issue of "pre-Adamites" between Elder Brigham H. Roberts of the Seventy and then-Elder Joseph Fielding Smith was brought to an end at the instruction of the First Presidency. Part of the debate centered around whether there was death prior to the Fall. At the request of the First Presidency, Elder James E. Talmage gave a talk in the tabernacle, entitled "The Earth and Man." In it, he spoke of fossilized animals and plants and said:
These lived and died, age after age, while the earth was yet unfit for human habitation.
With the approval of the First Presidency, this address was published in the Deseret News, as a Church pamphlet, and later in The Instructor.[6] Clearly, then, a universal lack of death prior to the fall is not a necessary belief within the Church, since leaders and members have held both positions.
Elder Talmage's position was made quite clear in a letter he wrote in response to a question about these matters:
I cannot agree with your conception that there was no death of plants and animals anywhere upon this earth prior to the transgression of Adam, unless we assume that the history of Adam and Eve dates back many hundreds of thousands of years. The trouble with some theologians—even including many of our own good people—is that they undertake to fix the date of Adam's transgression as being approximately 4000 years before Christ and therefore about 5932 years ago. If Adam was placed upon the earth only that comparatively short time ago the rocks clearly demonstrated that life and death have been in existence and operative in this earth for ages prior to that time. [7]
The First Presidency eventually instructed the general authorities:
Both parties [i.e., Elders Smith and Roberts] make the scripture and the statements of men who have been prominent in the affairs of the Church the basis of their contention; neither has produced definite proof in support of his views…
Upon the fundamental doctrines of the Church we are all agreed. Our mission is to bear the message of the restored Gospel to the people of the world. Leave geology, biology, archaeology and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research, while we magnify our calling in the realm of the Church.
We can see no advantage to be gained by a continuation of the discussion to which reference is here made, but on the contrary are certain that it would lead to confusion, division and misunderstanding if carried further. Upon one thing we should all be able to agree namely, that presidents Joseph F. Smith, John Winder and Anthon Lund were right when they said: "Adam is the primal parent of our race. [8]
Reflecting on this episode, Elder Talmage wrote in his diary:
...Involved in this question is that of the beginning of life upon the earth, and as to whether there was death either of animal or plant before the fall of Adam, on which proposition Elder Smith was very pronounced in denial and Elder Roberts equally forceful in the affirmative. As to whether Preadamite races existed upon the earth there has been much discussion among some of our people of late. The decision reached by the First Presidency, and announced to this morning's assembly, was in answer to a specific question that obviously the doctrine of the existence of races of human beings upon the earth prior to the fall of Adam was not a doctrine of the Church; and, further, that the conception embodied in the belief of many to the effect that there were no such Preadamite races, and that there was no death upon the earth prior to Adam's fall is likewise declared to be no doctrine of the Church. I think the decision of the First Presidency is a wise one in the premises. This is one of the many things upon which we cannot preach with assurance and dogmatic assertions on either side are likely to do harm rather than good. [9]
Elder Jeffery R. Holland notes that there was no human death on the earth prior to the Fall of Adam
Elder Jeffery R. Holland, at the April 2015 General Conference, stated,
[T]here was an actual Adam and Eve who fell from an actual Eden, with all the consequences that fall carried with it.
I do not know the details of what happened on this planet before that, but I do know these two were created under the divine hand of God, that for a time they lived alone in a paradisiacal setting where there was neither human death nor future family, and that through a sequence of choices they transgressed a commandment of God which required that they leave their garden setting but which allowed them to have children before facing physical death. [10]
What was the state of things on the Earth prior to the placement of Adam and Eve in the Garden of Eden?
The "period of our planet's creation and preparation as a dwelling place for man" is excluded from the period of the Earth's "temporal existence"
The following is from the Doctrine and Covenants Student Manual, (2002), 167-171, "Section 77 Questions and Answers on the Book of Revelation." off-site
D&C 77꞉6-7. Why Was the Book Sealed That John Saw?
"‘The book which John saw’ represented the real history of the world—what the eye of God has seen, what the recording angel has written; and the seven thousand years, corresponding to the seven seals of the Apocalyptic volume, are as seven great days during which Mother Earth will fulfill her mortal mission, laboring six days and resting upon the seventh, her period of sanctification. These seven days do not include the period of our planet’s creation and preparation as a dwelling place for man. They are limited to Earth’s ‘temporal existence,’ that is, to Time, considered as distinct from Eternity." (Whitney, Saturday Night Thoughts, p. 11.) (emphasis added)
The manual specifically excludes the "period of our planet's creation and preparation as a dwelling place for man" from the period defined as the Earth's "temporal existence." Nothing is implied or stated regarding "death before the Fall."
Notes
- ↑ For a representative sample of the non-official statements made by Elder McConkie and others from a variety of perspectives, see here.
- ↑ LDS KJV, Bible Dictionary, "Death," 655, 1979 and current edition. off-siteoff-site
- ↑ LDS KJV, Bible Dictionary, "Fall of Adam and Eve," 655, current edition. off-siteoff-site
- ↑ Bruce R. McConkie, cited in Mark McConkie (editor), Doctrines of the Restoration: Sermons and Writings of Bruce R. McConkie (Salt Lake City, Utah: Bookcraft, 1989), 289–290 (emphasis added). ISBN 0884946444. ISBN 978-0884946441.
- ↑ LDS KJV, Bible Dictionary, "Introduction," 599. off-site
- ↑ James E. Talmage, "The Earth and Man," Address in the Tabernacle, (9 August 1931); originally published in the Deseret News, 21 Nov 1931; subsequently published as a pamphlet by the Church of Jesus Christ of Latter-day Saints, 1931; later published in The Instructor, 100:12 (December 1965) :474–477; continued in The Instructor 101:1 (January 1966): 9–15. FAIRWiki link
- ↑ Talmage to Heber Timothy, 28 Jan. 1932, Talmage Papers; cited in Richard Sherlock, "A Turbulent Spectrum: Mormon Responses to the Darwinist Legacy," Journal of Mormon History 4:? (1975): 45–69.
- ↑ First Presidency, Memorandum to General Authorities, April 1931, 6–7.
- ↑ James Edward Talmage, Personal Journal (7 April 1931) 29:42, Archives and Manuscripts, Harold B. Lee Library, Brigham Young University, Provo, Utah (emphasis added).
- ↑ Jeffery R. Holland, "Where Justice, Love, and Mercy Meet," April 2015 General Conference.
Latter-day Saints and the Bible |
|
Reliability of the Bible |
|
Creation |
|
Genesis |
|
Understanding the Bible |
|
Cultural issues |
|
The Bible and the Book of Mormon |
|
What does the Church teach on the subject of death before the Fall of Adam?
Lehi said that "all things which were created must have remained in the same state in which they were after they were created"
The LDS Bible Dictionary states that, "Latter-day revelation teaches that there was no death on this earth before the Fall of Adam. Indeed, death entered the world as a direct result of the Fall (2 Ne. 2꞉22; Moses 6꞉48). 2 Nephi 2꞉22 describes how Adam and Eve became subject to physical death, when the Book of Mormon prophet Lehi taught that
if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. (2 Nephi 2꞉22)
Because this is the only scripture that indicates this, it is difficult to interpret the meaning of "all things." Does it mean "all things in the garden", or "all things on the entire earth", or something else?
The second scripture referenced, Moses 6꞉48, describes how "spiritual death" entered the world:
Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God.
Current Church manuals take a cautionary approach to interpreting 2 Nephi 2꞉22
Current Church manuals take a cautionary approach to interpreting this verse by considering only how it affected Adam and Eve. For example, from Gospel Principles manual, page 28:
| 1979 Gospel Principles | 2014 Gospel Principles | Comment |
|---|---|---|
| Adam and Eve were foreordained to become the parents of the human race. | Adam and Eve were foreordained to become our first parents. | Instead of being the "parents of the human race," Adam and Eve are now "our first parents." We are only concerned with Adam. |
| She was called Eve because she was the mother of all living (see Moses 4꞉26) | Eve was "the mother of all living" (Moses 4꞉26) | The phrase "mother of all living" is now in quotes to indicate a direct quote from Moses 4꞉26. |
| She was given to Adam because God said "that is was not good that man should be alone." | God brought Adam and Eve together in marriage because "it was not good that the man should be alone." | |
| When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. They were not able to have children. There was no death. | When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. In this state, "they would have had no children" (2 Nephi 2꞉23). There was no death. | Again, the text is changed to indicate that scripture is being quoted. The original statement that they "were not able to have children" is changed to the scriptural statement that they "would have had no children." The specific reason why they would not have had children is not indicated, whereas previously it was stated that they were incapable of having children in their "pre-Fall" state. |
| God commanded them to have children and learn to control the earth. | God commanded them to have children. | The assumption that Adam and Eve were in "control" of the entire earth has been completely removed. |
| Because Adam and Eve had eaten the fruit of the tree of knowledge of good and evil, the Lord sent them out of the Garden of Eden into the world as we now know it. | Because Adam and Eve had eaten the fruit of the tree of knowledge of good and evil, the Lord sent them out of the Garden of Eden into the world. | The assumption that the world outside the garden was "as we now know it" has been completely removed. |
More recently, in 2016 the Church's official magazine for youth, the New Era:
There were no spirit children of Heavenly Father on the earth before Adam and Eve were created. In addition, "for a time they lived alone in a paradisiacal setting where there was neither human death nor future family. (emphasis added)" [1]
Was there no death on the entire earth before the Fall?
The Church does not take an official position on this issue
J. Reuben Clark |
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
|
Harold B. Lee |
Harold B. Lee was emphatic that only one person can speak for the Church:
|
First Presidency |
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:
|
References |
Notes
|
There is overwhelming geological evidence of death having occurred on the earth for many millions of years
There is overwhelming geological evidence of death having occurred on the earth for many millions of years. For example, oil deposits are formed from the decomposed remains of ancient plants and animals.
This is where some accounts of Church teachings appear to contradict science, since many Latter-day Saint leaders and Church manuals have taught that there was no physical death on the entire earth prior to the fall of Adam.
No death anywhere?
This interpretation has been shared by many Church authors, including President Joseph Fielding Smith and Elder Bruce R. McConkie.[1] Consequently, the concept of no death before the Fall on the entire earth has made its way into many Church instructional manuals. For example, the LDS Bible Dictionary, which was included as an addition to the LDS edition of the King James Bible in 1979, includes the following statement that "death entered the world" as a result of the Fall:
Latter-day revelation teaches that there was no death on this earth for any forms of life before the fall of Adam. Indeed, death entered the world as a direct result of the fall (2 Nephi 2꞉22; Moses 6꞉48). [2]
The current edition of the Bible Dictionary, however, has a lightly edited entry "Fall of Adam":
|
|
Note that some aspects focus the death upon Adam and Eve.
There are other aspects that could be read to imply a wider impact (esp., "the whole creation fell and became mortal".)
Death for other created things?
Other leaders have seen pre-Fall death of plants and/or animals as compatible with LDS doctrine, with the doctrine of "no death" applying only to Adam and Eve within the garden, and not the wider physical creation.
The important point to remember is that the question of the scope of "death before the Fall" does not affect our salvation, and is simply an academic exercise.
Bible Dictionary editor Elder McConkie pointed out—the Bible Dictionary is neither infallible, nor an arbiter of Church doctrine:
[As for the] "Joseph Smith Translation items, the chapter headings, Topical Guide, Bible Dictionary, footnotes, the Gazeteer, and the maps. None of these are perfect; they do not of themselves determine doctrine; there have been and undoubtedly now are mistakes in them. Cross-references, for instance, do not establish and never were intended to prove that parallel passages so much as pertain to the same subject. They are aids and helps only." [4]
The Bible Dictionary itself also cautions against assuming that its contents reflect "an official or revealed endorsement by the Church of the doctrinal, historical, cultural, and other matters set forth." [5]
One must also not overlook an earlier debate on the issue of "pre-Adamites" between Elder Brigham H. Roberts of the Seventy and then-Elder Joseph Fielding Smith was brought to an end at the instruction of the First Presidency. Part of the debate centered around whether there was death prior to the Fall. At the request of the First Presidency, Elder James E. Talmage gave a talk in the tabernacle, entitled "The Earth and Man." In it, he spoke of fossilized animals and plants and said:
These lived and died, age after age, while the earth was yet unfit for human habitation.
With the approval of the First Presidency, this address was published in the Deseret News, as a Church pamphlet, and later in The Instructor.[6] Clearly, then, a universal lack of death prior to the fall is not a necessary belief within the Church, since leaders and members have held both positions.
Elder Talmage's position was made quite clear in a letter he wrote in response to a question about these matters:
I cannot agree with your conception that there was no death of plants and animals anywhere upon this earth prior to the transgression of Adam, unless we assume that the history of Adam and Eve dates back many hundreds of thousands of years. The trouble with some theologians—even including many of our own good people—is that they undertake to fix the date of Adam's transgression as being approximately 4000 years before Christ and therefore about 5932 years ago. If Adam was placed upon the earth only that comparatively short time ago the rocks clearly demonstrated that life and death have been in existence and operative in this earth for ages prior to that time. [7]
The First Presidency eventually instructed the general authorities:
Both parties [i.e., Elders Smith and Roberts] make the scripture and the statements of men who have been prominent in the affairs of the Church the basis of their contention; neither has produced definite proof in support of his views…
Upon the fundamental doctrines of the Church we are all agreed. Our mission is to bear the message of the restored Gospel to the people of the world. Leave geology, biology, archaeology and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research, while we magnify our calling in the realm of the Church.
We can see no advantage to be gained by a continuation of the discussion to which reference is here made, but on the contrary are certain that it would lead to confusion, division and misunderstanding if carried further. Upon one thing we should all be able to agree namely, that presidents Joseph F. Smith, John Winder and Anthon Lund were right when they said: "Adam is the primal parent of our race. [8]
Reflecting on this episode, Elder Talmage wrote in his diary:
...Involved in this question is that of the beginning of life upon the earth, and as to whether there was death either of animal or plant before the fall of Adam, on which proposition Elder Smith was very pronounced in denial and Elder Roberts equally forceful in the affirmative. As to whether Preadamite races existed upon the earth there has been much discussion among some of our people of late. The decision reached by the First Presidency, and announced to this morning's assembly, was in answer to a specific question that obviously the doctrine of the existence of races of human beings upon the earth prior to the fall of Adam was not a doctrine of the Church; and, further, that the conception embodied in the belief of many to the effect that there were no such Preadamite races, and that there was no death upon the earth prior to Adam's fall is likewise declared to be no doctrine of the Church. I think the decision of the First Presidency is a wise one in the premises. This is one of the many things upon which we cannot preach with assurance and dogmatic assertions on either side are likely to do harm rather than good. [9]
Elder Jeffery R. Holland notes that there was no human death on the earth prior to the Fall of Adam
Elder Jeffery R. Holland, at the April 2015 General Conference, stated,
[T]here was an actual Adam and Eve who fell from an actual Eden, with all the consequences that fall carried with it.
I do not know the details of what happened on this planet before that, but I do know these two were created under the divine hand of God, that for a time they lived alone in a paradisiacal setting where there was neither human death nor future family, and that through a sequence of choices they transgressed a commandment of God which required that they leave their garden setting but which allowed them to have children before facing physical death. [10]
What was the state of things on the Earth prior to the placement of Adam and Eve in the Garden of Eden?
The "period of our planet's creation and preparation as a dwelling place for man" is excluded from the period of the Earth's "temporal existence"
The following is from the Doctrine and Covenants Student Manual, (2002), 167-171, "Section 77 Questions and Answers on the Book of Revelation." off-site
D&C 77꞉6-7. Why Was the Book Sealed That John Saw?
"‘The book which John saw’ represented the real history of the world—what the eye of God has seen, what the recording angel has written; and the seven thousand years, corresponding to the seven seals of the Apocalyptic volume, are as seven great days during which Mother Earth will fulfill her mortal mission, laboring six days and resting upon the seventh, her period of sanctification. These seven days do not include the period of our planet’s creation and preparation as a dwelling place for man. They are limited to Earth’s ‘temporal existence,’ that is, to Time, considered as distinct from Eternity." (Whitney, Saturday Night Thoughts, p. 11.) (emphasis added)
The manual specifically excludes the "period of our planet's creation and preparation as a dwelling place for man" from the period defined as the Earth's "temporal existence." Nothing is implied or stated regarding "death before the Fall."
Notes
- ↑ For a representative sample of the non-official statements made by Elder McConkie and others from a variety of perspectives, see here.
- ↑ LDS KJV, Bible Dictionary, "Death," 655, 1979 and current edition. off-siteoff-site
- ↑ LDS KJV, Bible Dictionary, "Fall of Adam and Eve," 655, current edition. off-siteoff-site
- ↑ Bruce R. McConkie, cited in Mark McConkie (editor), Doctrines of the Restoration: Sermons and Writings of Bruce R. McConkie (Salt Lake City, Utah: Bookcraft, 1989), 289–290 (emphasis added). ISBN 0884946444. ISBN 978-0884946441.
- ↑ LDS KJV, Bible Dictionary, "Introduction," 599. off-site
- ↑ James E. Talmage, "The Earth and Man," Address in the Tabernacle, (9 August 1931); originally published in the Deseret News, 21 Nov 1931; subsequently published as a pamphlet by the Church of Jesus Christ of Latter-day Saints, 1931; later published in The Instructor, 100:12 (December 1965) :474–477; continued in The Instructor 101:1 (January 1966): 9–15. FAIRWiki link
- ↑ Talmage to Heber Timothy, 28 Jan. 1932, Talmage Papers; cited in Richard Sherlock, "A Turbulent Spectrum: Mormon Responses to the Darwinist Legacy," Journal of Mormon History 4:? (1975): 45–69.
- ↑ First Presidency, Memorandum to General Authorities, April 1931, 6–7.
- ↑ James Edward Talmage, Personal Journal (7 April 1931) 29:42, Archives and Manuscripts, Harold B. Lee Library, Brigham Young University, Provo, Utah (emphasis added).
- ↑ Jeffery R. Holland, "Where Justice, Love, and Mercy Meet," April 2015 General Conference.
Response to claim: "If Adam and Eve are the first humans, how do we explain the 14 other Hominin species who lived and died 35,000 – 250,000 years before Adam?"
The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:
If Adam and Eve are the first humans, how do we explain the 14 other Hominin species who lived and died 35,000 – 250,000 years before Adam? When did those guys stop being human?
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
Even Brigham Young acknowledged that this will "remain a matter of speculation."Jump to Detail:
- Question: What is the Church's position on Adam and Eve?
- Brigham Young (1871): "whether the Lord...made it in six days or in as many millions of years, is and will remain a matter of speculation in the minds of men unless he give revelation on the subject"
Latter-day Saints and the Bible |
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Reliability of the Bible |
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Creation |
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Genesis |
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Understanding the Bible |
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Cultural issues |
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The Bible and the Book of Mormon |
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Can Latter-day Saints have a non-literal view of the creation story?
There are three relevant areas for answering this question.
1: The philosophy of history
"Philosophy of history" means that when we approach the "historical Adam" we have to be aware that there are many different ways to understand the material as history. Our notion of history is very different from the sense that history had when the Old Testament was written. What we try to achieve with history and our sense of "telling the truth" is very different from the author of Genesis's.
This is only an issue if we believe we should understand the history of the Old Testament or historical truth as we understand them.
2: The issue of the first man
We want to understand how Adam and Eve are like us, and at the same time try to how they are different. Again, what the text is trying to tell us? Various interpretations exist which treat different parts of the story as metaphorical and other parts as literal—and in many cases the interpretations can be completely divergent
We often we have to make decisions as to how we will understand certain elements—inevitably, few if any people have a completely literal understanding of the Genesis account of Adam, just few have an entirely metaphorical take.
3: Doctrinal concerns
Genesis must be interpreted in some way. Some of these interpretations conflict with knowledge obtained from other sources, such as modern scientific knowledge. A key debate is how much weight we should grant to these different sources of information.
In one view, we try to understand the time period of Genesis literally, and the age of the earth then as being finite (a mere few thousand years). In another, there are those who accept that the earth seems to be very old, complete with a long fossil record of life. If this information is given considerable weight, then the earth is ancient and the Genesis account's report of "days" is read in a less literal sense.
What is the Church's position on Adam and Eve?
The Church consistently insists that there is a historical Adam
What does this mean? Some members take this to mean that the narrative in Genesis should be understood in some way as a literal history. For others, it means that there is little more than the assertion that in all of God's creation over a very long period of time (early members at the time of Joseph Smith speculated that it could be billions of years) there is a certain point when we have the first man (as a child of God).
Some bits are core, or "non-negotiable"
Given these commitments, there are still a variety of ways that one might read the accounts:
- Adam and Eve as historic individuals (D&C 137꞉5; 138꞉38-39), the very first humans.
- Adam being the first in a line of priesthood-holding patriarchs among other humans (D&C 84꞉16; Abraham 1꞉3; Alma 13꞉7-9).
- Adam and Eve being the first of God's spirit children among other human-like beings.
- Adam and even with bodies that are the product of organic evolutionary processes (whether directed by God or not).
Our presuppositions and the weight we give to other sources of information will determine which we find most appealing
Beyond the existence of a historical Adam, the rest can be understood literally or metaphorically, or more commonly as a mixture of these extreme positions
Most members of the Church are somewhere on a spectrum between completely literal and completely metaphoric. Consider, for example, this comment in the Ensign in 1994:
This concept is further solidified by the description of the creation of woman as being formed from the rib of Adam—a rib being a metaphor for a person corresponding to Adam. Modern prophets have taught that the creation of woman from the rib of the man is to be taken figuratively. (See Spencer W. Kimball, Ensign (Mar. 1976): 71..) [1]
Most of the leaders of the Church have understood the use of Adam's rib as a metaphor and not some literal history
Most of the leaders of the Church have understood the use of Adam's rib as a metaphor and not some literal history - even while the same leaders would assert that other parts of the narrative of Adam and Eve should be understood literally.
Less essential aspects of the Garden account
Most aspects of the Genesis account do not have significant doctrinal imprortance or a definitive interpretation in scripture.
- When did the fall happen?—D&C 77꞉12 discussed seven periods of one thousand years for the world's temporal existence. Given that Doctrine and Covenants states that we don’t know when the Savior will come and won’t know until he comes (D&C 49꞉7), many see the seven thousand years of D&C 77 as idealized blocks of time, not precise numbers that can be used for historical dating.
- In what order did the creation events happen?—The creation accounts don't agree exact with the sequence and time frame of various creative events. This is okay, since the ancient writers never meant to give a scientific explanation of the cosmos. The Encyclopedia of Mormonism writes:
:The scriptures tell why man was created, but they do not tell how, though the Lord has promised that he will tell that when he comes again (D&C 101꞉32-33)[2]
- Was there death for any creature prior to the Fall of Adam?—on this issue the Church has no official position. Given that there is substantial fossil evidence of organisms who lived and died for millions of years, many have concluded that the scientific evidence should be given considerable weight since there is no clear scriptural or theological reason to insist on the complete absence of death. Others have felt that this point ought not to be abandoned, and that the scientific data is misleading. The latter conclusion assumes a very high burden of proof, however.
- Was there procreation of any sort prior to the Fall of Adam?—The Church likewise has no official position on this question. The factors and priorities discussed in the previous entry apply here too.
- When and how did Adam and Eve receive spirits into their bodies?—The Church's official magazine gave three possibilities in 1910:
Whether the mortal bodies of man evolved in natural processes to present perfection, through the direction and power of God; whether the first parents of our generations, Adam and Eve, were transplanted from another sphere, with immortal tabernacles, which became corrupted through sin and the partaking of natural foods, in the process of time; whether they were born here in mortality, as other mortals have been, are questions not fully answered in the revealed word of God.[3]
Here again, our belief about other sources of information will sway us one way or the other.
- The Adamic language—Latter-day Saint teaching discussed a primordial pure language.[4] The particulars are not of any great importance, and a variety of points of view are possible.
- How Adam and Eve entered the garden—We learn from scripture that no unclean thing can enter God's presence (1 Nephi 10꞉21;15꞉24; Alma 7꞉21; 11꞉37; 40꞉26; Hel 8꞉25; 3 Ne. 27꞉19; Doctrine and Covenants 94꞉8; 97:15; 109:20). We also learn that God is perfect (Matthew 5꞉48; 3 Nephi 12꞉48).
If this is so, then the way in which Adam and Eve enter the Garden may be important. If the origin of their bodies is option 1 or 2 given above, then they would be perfect and clean. If they developed through mortal processes and were born of mortals, then their bodies would need to be cleansed and perfected before going into the Garden.
- Did Adam and Eve mix with extant populations outside the garden?—The answer to this depends upon whether one believes there were any other humans outside the garden, or whether all are literal, exclusive descendants from Adam and Eve.
First Presidency statement (1931): "Leave geology, biology, archaeology and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research"
The First Presidency said in 1931,
Upon the fundamental doctrines of the Church we are all agreed. Our mission is to bear the message of the restored Gospel to the people of the world. Leave geology, biology, archaeology and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research, while we magnify our calling in the realm of the Church.
We can see no advantage to be gained by a continuation of the discussion to which reference is here made, but on the contrary are certain that it would lead to confusion, division and misunderstanding if carried further. Upon one thing we should all be able to agree namely, that presidents Joseph F. Smith, John Winder and Anthon Lund were right when they said: "Adam is the primal parent of our race."[5]
How does the Church explain the existence of human-like beings on the earth prior to Adam?
There has been a great deal of controversy among Church members over the issue of pre-Adamites
When studying the creation, how do we deal with the evidence of creatures that looked a lot like man, who lived and made tools, painted paintings, etc., all before what could be the existence of Adam? How do we answer who they were? Are they like animals? We clearly have evidence that they have lived here on this planet.
There has been a great deal of controversy among Church members over the issue of pre-Adamites. Some general authorities accepted evidence for their existence, while others completely denied it. The most famous disagreement was between Elders B.H. Roberts and Joseph Fielding Smith. Following this debate, the First Presidency wrote to the general authorities
Both parties [i.e., Elders Smith and Roberts] make the scripture and the statements of men who have been prominent in the affairs of the Church the basis of their contention; neither has produced definite proof in support of his views…
Upon the fundamental doctrines of the Church we are all agreed. Our mission is to bear the message of the restored Gospel to the people of the world. Leave geology, biology, archaeology and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research, while we magnify our calling in the realm of the Church.
We can see no advantage to be gained by a continuation of the discussion to which reference is here made, but on the contrary are certain that it would lead to confusion, division and misunderstanding if carried further. Upon one thing we should all be able to agree namely, that presidents Joseph F. Smith, John Winder and Anthon Lund were right when they said: "Adam is the primal parent of our race."[6]
Elder James E. Talmage noted in his journal:
...Involved in this question is that of the beginning of life upon the earth, and as to whether there was death either of animal or plant before the fall of Adam, on which proposition Elder Smith was very pronounced in denial and Elder Roberts equally forceful in the affirmative. As to whether Preadamite races existed upon the earth there has been much discussion among some of our people of late. The decision reached by the First Presidency, and announced to this morning's assembly, was in answer to a specific question that obviously the doctrine of the existence of races of human beings upon the earth prior to the fall of Adam was not a doctrine of the Church; and, further, that the conception embodied in the belief of many to the effect that there were no such Preadamite races, and that there was no death upon the earth prior to Adam's fall is likewise declared to be no doctrine of the Church. I think the decision of the First Presidency is a wise one in the premises. This is one of the many things upon which we cannot preach with assurance and dogmatic assertions on either side are likely to do harm rather than good. [7]
Hugh Nibley: "Do not begrudge existence to creatures that looked like men long, long ago, nor deny them a place in God's affection or even a right to exaltation"
Probably the best approach is the one taken by Hugh Nibley:
Do not begrudge existence to creatures that looked like men long, long ago, nor deny them a place in God's affection or even a right to exaltation — for our scriptures allow them such. Nor am I overly concerned as to just when they might have lived, for their world is not our world. They have all gone away long before our people ever appeared. God assigned them their proper times and functions, as he has given me mine — a full-time job that admonishes me to remember his words to the overly eager Moses: "For mine own purpose have I made these things. Here is wisdom and it remaineth in me." ([https://www.churchofjesuschrist.org/study/scriptures/bofm/mosiah/1?lang=eng&id=p31#p31 Moses 1꞉31].) It is Adam as my own parent who concerns me. When he walks onto the stage, then and only then the play begins. [8]
The science has advanced substantially since Nibley's article, and so its scientific claims should no longer be considered current. However, his theologic and historic perspective is still useful.
Notes
- ↑ "I Have a Quetion: What does it mean when the Lord said he would create for Adam 'an help meet for him'? (Gen. 2꞉18.)," Ensign (January 1994). off-site
- ↑ William E. Evenson "Evolution" in Encyclopedia of Mormonism (ed.) Daniel Ludlow, (New York, NY: MacMillian Publishing, 1992)
- ↑ Editorial (unsigned) [Joseph F. Smith as president of the Church and Edward H. Anderson were editors], "Priesthood Quorums’ Table," Improvement Era 13 no. 4? (April 1910), 570.
- ↑ See "Sample of Pure Language, between circa 4 and circa 20 March 1832," (accessed 3 April 2019).
- ↑ First Presidency, Memorandum to General Authorities, April 1931, 6–7.
- ↑ First Presidency, Memorandum to General Authorities, April 1931, 6–7.
- ↑ James Edward Talmage, Personal Journal (7 April 1931) 29:42, Archives and Manuscripts, Harold B. Lee Library, Brigham Young University, Provo, Utah (emphasis added).
- ↑ Hugh W. Nibley, "Before Adam," in {{Nibley1|start=82|end=83]]{{GL1|url=http://gospelink.com/library/contents/866]]{{link|url=http://farms.byu.edu/display.php?table=transcripts&id=73]]
Latter-day Saints and the Bible |
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Reliability of the Bible |
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Creation |
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Genesis |
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Understanding the Bible |
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Cultural issues |
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The Bible and the Book of Mormon |
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How do we reconcile the actual age of the earth to the "seven thousand years of its continuance" mentioned in D&C 77:6?
The Church does not take an official position on this issue
J. Reuben Clark |
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
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Harold B. Lee |
Harold B. Lee was emphatic that only one person can speak for the Church:
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First Presidency |
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:
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Notes
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The Doctrine and Covenants speaks of the earth's "seven thousand years of continuance, or its temporal existence"
Doctrine and Covenants 77:6–7 contains the only canonized statement specifically identifying the age of the earth:
- 6 Q[uestion]. What are we to understand by the book which John saw,[1] which was sealed on the back with seven seals?
- A[nswer]. We are to understand that it contains the revealed will, mysteries, and the works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence.
- 7 Q. What are we to understand by the seven seals with which it was sealed?
- A. We are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh.
The phrase "temporal existence" of the earth does not include the creative and preparatory period
The Doctrine and Covenants Student Manual, (2002) chapter "Section 77 Questions and Answers on the Book of Revelation" states that the seven thousand years "do not include the period of our planet's creation and preparation as a dwelling place for man."
D&C 77:6–7. Why Was the Book Sealed That John Saw?
"‘The book which John saw’ represented the real history of the world—what the eye of God has seen, what the recording angel has written; and the seven thousand years, corresponding to the seven seals of the Apocalyptic volume, are as seven great days during which Mother Earth will fulfill her mortal mission, laboring six days and resting upon the seventh, her period of sanctification. These seven days do not include the period of our planet’s creation and preparation as a dwelling place for man. They are limited to Earth’s ‘temporal existence,’ that is, to Time, considered as distinct from Eternity." (Whitney, Saturday Night Thoughts, p. 11.)
The chronological extent of the earth's creative period is not detailed specifically in scripture.
It should be noted that these verses refer to the Book of Revelation, which is well-known for its dense numerical symbolism. It may, then, be premature to regard such numbers as literal and precise.
Scriptures are not intended to provide scientific information
The language in our scriptures from which such dating of the "age of the earth" is drawn is not intended to provide the kinds of scientific information that some people insist on having. Brigham Young stated that we have no revealed knowledge on the topic:
In these respects we differ from the Christian world, for our religion will not clash with or contradict the facts of science in any particular...whether the Lord found the earth empty and void, whether he made it out of nothing or out of the rude elements; or whether he made it in six days or in as many millions of years, is and will remain a matter of speculation in the minds of men unless he give revelation on the subject. If we understood the process of creation there would be no mystery about it, it would be all reasonable and plain, for there is no mystery except to the ignorant.
Brigham Young, (May 14, 1871) Journal of Discourses 14:116. (emphasis added)
The scriptures do not specify the age of the Earth
The placement of Adam at 4,000 BC has a rather long history. Perhaps the most famous attempt was made by the Irish Anglican Bishop of Ussher, who calculated the date as 4,004 (and even calculated it down to the month and day!). Such a dating, however, is not in our scriptures, even if a version of it has been included into our Bible Dictionary.
The Encyclopedia of Mormonism article "Earth," states unequivocally:
The scriptures do not say how old the earth is, and the Church has taken no official stand on this question. Nor does the Church consider it to be a central issue for salvation. [2]
There are varying opinions among Latter-day Saints on the age of the earth. Some believe in a "young earth." Many Saints accept an old earth in the billions of years. Many probably have no strong opinions or thoughts one way or the other.
The scripture may be taken either literally or figuratively
Like many passages in scripture, this one is open to some interpretation. A literal reading has led some to conclude that the Earth is 7,000 years old. But others take a more symbolic or figurative interpretation that the 1,000-year dispensations are figurative in the sense of "large spans of time." This follows the Hebrew use of "thousand" ('elef), which sometimes meant a literal one thousand, and other times was more generically used to indicate "a large amount."
Brigham Young (1871): "whether the Lord...made it in six days or in as many millions of years, is and will remain a matter of speculation in the minds of men unless he give revelation on the subject"
Brigham Young:
In these respects we differ from the Christian world, for our religion will not clash with or contradict the facts of science in any particular...whether the Lord found the earth empty and void, whether he made it out of nothing or out of the rude elements; or whether he made it in six days or in as many millions of years, is and will remain a matter of speculation in the minds of men unless he give revelation on the subject. If we understood the process of creation there would be no mystery about it, it would be all reasonable and plain, for there is no mystery except to the ignorant.[3]
John S. Lewis: "Considering that Doctrine and Covenants 77:6 refers to "…this earth during the seven thousand years of its continuance, or its temporal existence," what led Phelps to speak of Earth as 2,555 million years old?"
The antiquity of Earth was a subject of active debate in the early nineteenth century. Some adherents of a conservative interpretation of scripture ignored or sought to explain away the overwhelming evidence from geology. The more liberal scientific interpretations of geological history suggested an age of 100,000 to millions of years for Earth. Almost alone, W. W. Phelps, Joseph Smith’s Book of Abraham scribe, offered a vastly larger perspective. In the Times and Seasons, a letter from Phelps to the Prophet’s brother William states:
That eternity, agreeable to the records found in the catacombs of Egypt, has been going on in this system [Page 76](not the world)3 almost 2555 millions of years; and to know that deists, geologists and others are trying to prove that matter must have existed hundreds of thousands of years:—it almost tempts the flesh to fly to God, or muster faith like Enoch to be translated and see and know as we are seen and known!
...
Considering that Doctrine and Covenants 77:6 refers to "…this earth during the seven thousand years of its continuance, or its temporal existence," what led Phelps to speak of Earth as 2,555 million years old? The answer appears to be straightforward. Though 7000 Earth years is in conflict with all physical, chemical, genetic, archaeological, and linguistic evidence, 7000 years of God is not ruled out. The arithmetic is easy. One day of God is 1000 years of man, and therefore in Joseph Smith’s reckoning, a day of God is 365 × 1000 days of man. The 2.555 billion years in question therefore corresponds to 2,555,000,000/365,000 years of God, which is 7000 years of God for each day of Earth’s existence. A more careful calculation, using the true average length of the year including leap years (365.257 days) gives 2,556,799,000 Earth years. Clearly Joseph Smith did not intend the "7000 years" of Earth’s age to refer to Earth years.[4] —(Click here to continue)
John S. Lewis, "The Scale of Creation in Space and Time,"
Improvement Era 1909 regards an ancient earth as consistent with scripture
The editor of the Improvement Era wrote:
Several students have asked to know whether the ideas contained in the seventh Y. M. M.I.A. Manual lesson are in harmony with the teachings of the Prophet Joseph Smith as found in section 77 of the Doctrine and Covenants. A careful reading of the 7th lesson, also of the Book of Abraham, and the section referred to in the Doctrine and Covenants will demonstrate that there is no conflict. The Manual, as I understand it, simply gives the scientific deductions concerning the geological age of the earth. It does not pretend to say how old the earth is, but points out the scientific conclusions on this subject. The Book of Abraham in the 3rd and 4th chapters, very distinctly points out, or conveys, the idea that the creative days or periods included long periods of time. This is plainly set forth on pages 56 to 59 in the Manual. We are not told how long these periods were. It is only demonstrated in the Manual that science declares the creation to have covered very long periods of time; and that Joseph the Prophet, through the Book of Abraham, also declared that long periods of time were consumed in the preparation of the earth for man; which the prophet did before the scientists or religious leaders had announced this truth. It seems to me unnec- essary to discuss. much less try to decide, in class, the length of the time. The prophet declares it was long periods. Science, as is stated, gives millions of years as the length of time. There is positively and absolutely no definite solution of the problem given either in science or in revelation; but the fact is clearly expressed, and that is all that is sought to be done, that both science and the Prophet Joseph ascribe long periods of time to the formation of the earth....
The idea to be obtained out of our Manual in regard to these matters is not to settle upon things that are not revealed, and to decide things that cannot be decided; but it is the purpose of the Manual to show that, in a general way, Joseph Smith the Prophet, by the inspiration of God, announced truths then generally unknown but which have since been declared by men of science.[5]
The editor concludes by introducing remarks by Elder John A. Widtsoe of the Quorum of the Twelve on the age of the Earth.
John A. Widtsoe in Improvement Era 1909 on the age of the earth
The scientific doctrine of the great age of the earth, rests largely upon the evidence of the orderly arrangement of plant and animal fossils in the rocks constituting the upper portion of the earth’s crust. Those who hold to the six day theory of creation, claim that in accordance with the above quotation from the Prophet Joseph, these stratilied rocks, containing fossils, are fragments of other worlds, and do not represent processes that have taken place on this earth. Why fossils may have been formed on other worlds, but not on the earth, is nearly as difficult to understand as the doctrine that living, intelligent beings are found only on the earth. Modern science has developed a doctrine like that of Joseph Smith, which teaches that heavenly bodies may be made up of fragments of destroyed worlds, but the parts of destroyed worlds which go to build new heavenly bodies are minute, even microscopic in size. There are numerous strong evidences against the view that large sections of other worlds were brought together to form this earth (see an article by Dr. J. E. Talmage, Improvement Era vol 7, p 481). Primarily, it would not be the way of nature, as we know it. God, who is nature's master, does his work in a natural manner.... The more the matter is carefully examined, the firmer grows the belief that the creation of the earth occupied immense time periods, the exact length of which is not yet given to man to know. This view does not in any way discredit the book of books, the Holy Bible. The Bible must be read with understanding minds; as :1 hook, it must no more be held to a word. than a man desires so to be held. By verse and chapter and book, the Bible will be found an accurate, inspired record of the most wonderful and valuable events and doctrines of the world. However, it must not be forgotten that the Apostle Paul has reminded us that "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made." God reveals himself in nature; and when nature is read understandingly God may thereby in part be comprehended. There is no conflict between the story of the rocks and the Bible, except as man has made it. Finally, it must be said that so far as living a correct gospel life is concerned, it matters little whether or not we know the time God consumed in making the earth a fit habitation for man.[6]
Charles W. Penrose in Improvement Era 1909 on the age of the earth
In times past a large portion of the religious world, following perhaps the chronology of the scriptures given by Archbishop Usher, believed that the creation took place in the year 4004 before Christ. but this no longer prevails among enlightened people, and has been exploded by researches and developments and scientific observation. Geology, or "the science of the earth." has demonstrated the fallacy of the idea that the earth is such a young; planet in this universe. We do not regard geology as sufficiently scientific to determine exactly the period when this globe rolled into organized existence, revolving on its own axis and traveling [sic] on its career round the sun, but the data furnished by thoroughly sincere and truth exploring geologists are sufficiently definite and reliable to prove that this planet existed and moved and had its being long ages before the six-thousand-years period....The light thus thrown on the process of creation and the periods thereof , throws hack the age of the earth at least :1 period of six thousand years before the time set forth in the chronology, which for 3 long time was accepted in Christendom. Readers of the Bible should understand that the figures placed at the head of chapters therein are in It large degree speculative and unreliable: some of them, showing the periods from the birth of some of the patriarchs to that of others. are measurably correct, because they are computed from statements given in the sacred record. But those ventured as starting points on which to calculate the age of the earth, are altogether mere matters of conjecture? That which we have referred to as given by modern revelation does not die- close. or profess to disclose, the actual age of the earth. It only starts from the period alluded to in Genesis 1: 3, when "God said, Let there be light; and there was light." How many ages upon ages passed from the time called "in the beginning," to that when God called forth the light out of the midst of the darkness, cannot be gleaned from any revelation or scripture ancient or modem, that is now known to man.
Neither the periods nor the processes of the development of the earth from the nucleus or starting point of its organized development are revealed in the sacred writings, but there may have been eons of ages between the time mentioned as "in the beginning" until the time when "God said, Let there be light; and there was light." And it should not be thought that this command of Deity was the actual creation or formation of light, for that is an eternal principle or manifestation of an eternal essence. It was simply the bringing forth of light to penetrate "the darkness which was upon the face of the deep." So, when after several periods in the order of creation "God said, Let there be lights in the firmament of heaven to divide the day from the night," and further, when it is said, "God made two great lights, the greater light to rule the day and the lesser light to rule the night; he made the stars also," it is not to be understood that they were for the first time brought into being, but that they were disclosed to this globe, and their influence was brought to bear upon it by the clearing away of the dense mists that had surrounded this planet. [7]
James E. Talmage, a geologist, spoke of the earth forming from other bodies
A clear distinction must be made between theory and fact. The observations last referred to are in no sense representative of theory, but, on the contrary, stand as demonstrated facts. The planetesimal hypothesis suggests the formation of worlds—of this earth, at 1east—by the coming together of small but discrete particles, world-dust, if you please, but not large masses of structural character. However, the theory does not deny that during the early formative stages of the earth, ponderous masses may have thus fallen together; but neither theory nor observed facts war- rant the belief that the present structure of the outer parts of the earth is in any way due to the structure of the infalling bodies, Whether particles comparable to dust, or masses of greater size. Approximately nine-tenths of the land surface today consists of stratified or sedimentary rocks. These are composed of the debris of earlier formations, which material by erosion, transportation, and re-deposition has been laid down as orderly beds at the bottom of ocean, sea, or lake. Even the oldest eruptive and metamorphic rocks known to us appear to consist of the material of yet more ancient rocks, changed and made over in the construction of the formations as we now observe them. He would be rash in- deed, who would attempt to affirm that he had identified any rock formation as part of the so-called first or primitive crust. What- ever may have been the character of the planetesimal bodies, the existing structure of the earth’s crust is the result of causes less remote than the original accretion of these bodies,—causes of a kind yet operating,—disintegration, removal, and re-deposition in the case of these dimentaries, volcanism and metamorphism in the case of crystalline rocks.[8]
Was Brigham Young a "young earth creationist"?
The Church does not take an official position on this issue
J. Reuben Clark |
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
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Harold B. Lee |
Harold B. Lee was emphatic that only one person can speak for the Church:
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First Presidency |
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:
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References |
Notes
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Whether or not a prophet knows how old the earth is says nothing about whether he can teach the truths about Jesus Christ necessary for salvation
It is claimed that Brigham Young was a "young earth creationist" (YEC). This is someone who believes the earth was created in the recent past, usually 6-7,000 years ago, based upon a literal and fundamentalist reading of Genesis. For example, critic George D. Smith writes that
Brigham Young ridiculed geologists who "tell us that this earth has been in existence for thousands and millions of years."[1]
- Did Brigham Young ridicule geologists who believe that the earth has existed for millions of years?
- Was Brigham a young earth creationist?
- Does Brigham knowledge (or lack of) regarding modern science challenge his status as a prophet?
Note: This wiki section was based partly on a review of G.D. Smith's Nauvoo Polygamy. As such, it focuses on that author's presentation of the data. To read the full review, follow the link. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)
The meaning of the passage is completely reversed when viewed in context. Brigham was not mocking those who accept an earth greater than six thousand years old—he is giving this idea his provisional approval and insists that while young earth creationism (as we would call it) may be a problem for traditional Christians, it is not a problem for the Latter-day Saints. An examination of the passage cited by George D. Smith (displayed in blue) in context clearly shows this:
You take, for instance, our geologists, and they tell us that this earth has been in existence for thousands and millions of years. They think, and they have good reason for their faith, that their researches and investigations enable them to demonstrate that this earth has been in existence as long as they assert it has; and they say, "If the Lord, as religionists declare, made the earth out of nothing in six days, six thousand years ago, our studies are all vain; but by what we can learn from nature and the immutable laws of the Creator as revealed therein, we know that your theories are incorrect and consequently we must reject your religions as false and vain; we must be what you call infidels, with the demonstrated truths of science in our possession; or, rejecting those truths, become enthusiasts in, what you call, Christianity."
In these respects we differ from the Christian world, for our religion will not clash with or contradict the facts of science in any particular...whether the Lord found the earth empty and void, whether he made it out of nothing or out of the rude elements; or whether he made it in six days or in as many millions of years, is and will remain a matter of speculation in the minds of men unless he give revelation on the subject. If we understood the process of creation there would be no mystery about it, it would be all reasonable and plain, for there is no mystery except to the ignorant.
Brigham Young, (May 14, 1871) Journal of Discourses 14:115-116. (emphasis added)
Whether or not a prophet knows how old the earth is says nothing about whether he can teach the truths about Jesus Christ necessary for salvation.
| Related article: | Official Church doctrine and statements by Church leaders |
However, in this case, some critics have twisted the documentary sources to make Brigham Young say something that is completely the opposite of what he intended.
For example, George D. Smith writes that
Brigham Young ridiculed geologists who "tell us that this earth has been in existence for thousands and millions of years."[1]
G. D. Smith quotes Journal of Discourses, 12:271, for this assertion. He gets the citation wrong (it is at 14:115) but he might benefit from reading 12:271—it provides Brigham’s insistence that plural marriage had little to do with early persecution of Joseph and the church.
What did Brigham really say?
Brigham in his own words
The source cited says nothing of the kind. Brigham begins by remarking that he is not surprised that unbelief prevails, since apostate "religious teachers of the people advance many ideas and notions for truth which are in opposition to and contradict facts demonstrated by science." To Brigham, this state of affairs creates a conflict in which men of science must reject truths discovered through science if they are to accept creedal Christianity. He then proceeds to give an example: "You take, for instance, our geologists, and they tell us that this earth has been in existence for thousands and millions of years. They think, and they have good reason for their faith, that their researches and investigations enable them to demonstrate that this earth has been in existence as long as they assert it has."
There is no ridicule here: Brigham points out that geologists "have good reason" to believe that the earth is extremely old. "If the Lord, as religionists declare, made the earth out of nothing in six days, six thousand years ago," Brigham has the geologists reply, "our studies are all vain; but by what we can learn from nature and the immutable laws of the Creator as revealed therein, we know that your theories are incorrect and consequently we must reject your religions as false and vain."
Concludes Brigham, "In these respects we differ from the Christian world, for our religion will not clash with or contradict the facts of science in any particular. You may take geology, for instance, and it is a true science; not that I would say for a moment that all the conclusions and deductions of its professors are true, but its leading principles are."[2]
| See also: | BYU criticized for teaching evolution and 'old earth' |
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How do dinosaurs fit into God's plan?
The Church does not take an official position on this issue
J. Reuben Clark |
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
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Harold B. Lee |
Harold B. Lee was emphatic that only one person can speak for the Church:
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First Presidency |
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:
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Notes
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The core of the problem is that the scriptures and the revelations simply don't talk about dinosaurs
My seminary class has questions regarding the dinosaurs. They seem to be stuck on "where" and "when." How do they fit into the creation story presented by the scriptures?
Your seminary students are probably hung up on the following issues:
- Scientists say dinosaurs lived and died millions of years ago, and became extinct due to a cataclysmic event, probably an asteroid that struck the earth. This is what your students are taught in school, because it reflects the scientific consensus.
- It is generally believed by many members of the Church that the fall of Adam and Eve took place around 4,000 B.C., and that before this there was no death in the world.
- How do we square #1 with #2? How do we account for fossils that appear to be millions of years old, if we conclude there was no death before about 6,000 years ago?
The core of the problem is that the scriptures and the revelations simply don't talk about dinosaurs, and are inconclusive about whether there was physical death for other organisms before Adam and Eve's fall. This leaves each person to decide for themselves how the fossils we have discovered fit into the timeline of the plan of salvation. There generally two possible solutions that have been adopted by intelligent, faithful Latter-day Saints:
- Some take the approach that the earth is very old, that there was death before the Fall, and that the dinosaurs lived and died in a era long before the story of Adam and Eve begins.
- Some have reasoned that there was no death before the Fall, so the dinosaurs must have lived alongside Adam and the early patriarchs, perhaps dying in (maybe even after) the Flood. (See: Death before the fall main article FAIRWiki link.)
- Some, based on the teachings of Joseph Smith that the earth was organized out of existing material rather than created from nothing, have even concluded that dinosaurs never existed on this world, and that the bones we've found are actually from the destroyed remains of other planets. This is not a popularly held notion today, and it contradicts the findings of modern paleontology. In fact, Brigham Young University has a paleontology museum.
The scriptures — especially the creation accounts in Genesis, Moses, Abraham, and the temple endowment — are not concerned with laying out a comprehensive history of the earth
The three important points to get across to your students are:
- The scriptures — especially the creation accounts in Genesis, Moses, Abraham, and the temple endowment — are not concerned with laying out a comprehensive history of the earth. They are concerned with telling the story of God's covenant relationship with men, a covenant he first established with Adam and Eve. Anything outside this story is simply not relevant to the issue the scriptures are dealing with.
- Latter-day Saints are ultimately interested in truth, whatever and wherever it may be. We should not be afraid of learning new things that may contradict our previous assumptions, and we should not be overly dogmatic about things that are peripheral to the gospel message (that message being Jesus is the Christ, Joseph Smith was a true prophet, the Book of Mormon was divinely revealed, the keys of the priesthood are on the earth). In other words, have an open mind, but not a gaping one.
- Ultimately, our salvation does not depend on when we believed the dinosaurs lived, or even if we believe there was (or was not) death before the Fall. Our salvation lies in hearing the word the Lord and then doing it.
Critical sources |
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Notes
Response to claim: "Science has proven that there was no worldwide flood 4,500 years ago"
The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:
Science has proven that there was no worldwide flood 4,500 years ago....There are a bunch of other problems with the global flood and Noah’s ark story but I find it incredible that this is supposed to be taken literally considering the abundance of evidence against it.
Other events/claims that science has discredited: Humans and animals having their origins from Noah’s family and the animals contained in the ark 4,500 years ago.
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
The Church does not require a belief in a global flood, despite BYU professor Donald W. Parry's article in the Ensign. What the Church teaches is that Noah was a real prophet, and that he was commanded to save his family along with a number of animals in an ark from a flood which covered his world.Jump to Detail:
- Question: How do Latter-day Saints reconcile scriptural accounts of the Flood of Noah with scientific evidence of continuous human habitation on the earth?
- John A. Widtsoe (1943): "The Old Testament records a flood that was just over fifteen cubits (sometimes assumed to be about twenty-six feet) deep and covered the entire landscape"
- Question: Why does the Church teach that the flood was a global event?
- Question: How could the Garden of Eden have been in Missouri if the Flood was local?
- Question: Doesn't the Bible say that the continents were divided immediately after the Flood?
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Response to claim: "This doesn’t stop FAIR from acknowledging and admitting to the impossibility of Noah’s Ark and the global flood"
The author(s) of "Debunking FAIR’s Debunking" (also known as "Debunking FairMormon" - from the author of the Letter to a CES Director) (20 July 2014 revision) make(s) the following claim:
This doesn’t stop FAIR from acknowledging and admitting to the impossibility of Noah’s Ark and the global flood.
FAIR's Response
Fact checking results: This claim is false
This is a misrepresentation. FairMormon has never claimed "the impossibility of Noah's ark." We believe that the prophet Noah existed, that he was commanded to build an ark, that he was commended to gather animals, and that he and his family were saved from a flood which covered his world. It is only the scope of that flood that produces differences of opinion.Jump to Detail:
Logical Fallacy: Strawman—The author sets up a weakened or caricatured version of the opponent's argument. The author then proceeds to demolish the weak version of the argument, and claim victory.
Latter-day Saints and the Bible |
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Reliability of the Bible |
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Creation |
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Genesis |
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Understanding the Bible |
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Cultural issues |
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The Bible and the Book of Mormon |
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Does the Church teach that the flood was a global event?
Church leaders typically treat the flood as global
Church leaders typically treat the flood as global. The challenge comes when Genesis is read as a scientific account. This reading is then contrasted with modern scientific data showing the diversity of plant and animal life, and the complete lack of evidence for a global flood in the geological or archaeological record.
The concept of a spherical earth did not appear in Jewish thought until the fourteenth or fifteenth century
The concept of a spherical earth "did not appear in Jewish thought until the fourteenth or fifteenth century." [1]:30 The word "earth," as used in the Bible, simply refers to solid ground or land, as opposed to water (see Genesis 1:10—"God called the dry land Earth; and...the waters called he Seas...."). It is, of course, possible that earlier prophets had a more advanced view of the nature of the earth—this perspective could, however, have been lost to later centuries and scribes.
| Related article: | How did ancient Israel picture the world and the universe? Summary: A spherical earth with stars and planets was not how Israel understood the world. Instead, they saw it as a flat disc, with an underworld beneath, and a rigid dome over top for the heavens. |
Some read these scriptures as describing the point of view of ancient prophets to whom the flood appeared global.
Genesis 7꞉19-23 reads:
- And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered. And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: All in whose nostrils was the breath of life, of all that was in the dry land, died. And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.
For those who approach the matter in this way, the primary reason for seeing the flood as global comes from the word "earth." When modern readers see the word "earth," they envision the entire planetary sphere. Dr. Duane E. Jeffery elaborates:
A critical issue in the Flood story in the King James Bible has to do with translations of the Hebrew words eretz and adamah as meaning the entire "earth." What do these terms actually mean? It is widely recognized that Hebrew is a wonderful language for poets, since virtually every word has multiple meanings. But that same characteristic makes it a horrible language for precision. As it turns out, eretz and adamah can indeed be a geographical reference akin to what we usually mean by "the earth." But it is not at all clear that the ancients had the concept of a spherical planet that you and I do. Many scholars argue that the Bible writers thought in terms of a flat earth that was covered by a bowl-shaped firmament into which the windows of heaven were literally cut[1]:31-32
Jeffrey goes on to note that ideas of a global flood may have resulted from a widespread local problem. A current hypothesis that has been gaining ground since 1998 is that a significant flooding event occurred in the area now occupied by the Black Sea. Evidence has been discovered which has led a number of researchers to believe that the Black Sea area was once occupied by a completely isolated freshwater lake at a much lower level than the ocean. The theory is that the sea level rose and eventually broke through the Bosporus shelf, resulting in a rapid flooding event which would have wiped out all life living along the shores of the lake (see p. 34). Whether this is the source for the Genesis flood remains conjecture.
Thus, with this reading the prophets said and meant "the enitre world" but they had a quite different view of what the whole world entailed than we would.
What is genre?
The difficulty with the above, however, is that it reads ancient scripture to address questions that the scripture was probably never meant to address.
Those who study biblical and other texts often talk about the genre of a piece of writing. Genre describes the type of writing that is being studied.
One genre is history; another genre is fiction; another genre is poetry. Readers usually know what genre they are reading, and they adjust their expectations and their way of reading accordingly.
For example, if someone thought that the Lord of the Rings was in the history genre, they might consider it a terribly deceptive work. It describes events and powers for which we have no other evidence. If, however, the reader understands that its genre is fantasy fiction, then the reader expects different things.
Walter Moberly said:
You cannot put good questions and expect fruitful answers from a text apart from a grasp of the kind of material it is in the first place; misjudge the genre, and you may skew many of the things you try to do with the text.[2]
(The 1999 movie Galaxy Quest plays on this idea of mistaken genre—a group of aliens mistake the genre of a Star Trek-like television show. They refer to the show as "historical documents," and believe that the actors really are spacefarers on a spaceship.[3] This is an error of genre, and much of the movie's humor and plot is driven by the contrasts between the expectations of adventure fiction versus historical reality.)
What is "concordism"?
Modern Church leaders and members have sometimes read the flood story in the genre of what we might call "scientific history"—that is, they read it as a technical description of physical realities in a scientific context. This assumption is called concordism: "assumption that scripture is speaking in scientific terms, and therefore to be true and inspired, it has to match what science says."[4]
This assumption could be true—but it is an assumption, not an obvious truth as some treat it. (And, we must ask—since science in any form didn't really exist until the 1600s, and our modern science didn't really get going until the 1800s, why did God speak to ancient peoples in a form completely foreign to them? "[T]hese things were not in the mind of the authors of Genesis. That was not the audience, or the genre, or the spiritual needs they were speaking to."[4])
As John Walton, an evangelical bible scholar put it:
When we approach a text, we must be able to set our presuppositions off to the side as much as possible so that we do not impose them onto the text. It is not wrong to have presuppositions, but it is important to have a realistic grasp of what our presuppositions are so that we can assess their impact on our interpretation. Some of the traditions we carry as baggage are blind presuppositions…. We don’t even realize that they are imported into the text, and we must evaluate their relevance and truth rather than assume them to be accurate.[5]
What is the genre of the flood story?
So maybe we have the genre wrong. What if we are like the aliens who think Star Trek is science fact, not science fiction?
If ... you compare Genesis to other ancient Near Eastern creation and flood stories on the left side, Genesis looks very, very different. It makes a lot more sense and there’s much less conflict. This essentially establishes that comparing Genesis with science is comparing apples and oranges. It’s not a legitimate comparison to begin with, because it’s based on unjustified and anachronistic concordist assumptions.[4]
As it happens, "flood story" is a genre all of its own. The people who wrote and the people who heard the Old Testament had friends and neighbors with flood stories.
Every serious student of the Bible knows that there are other flood stories from the ancient Near East, particularly from ancient Sumer, Babylon, and Assyria.l What is disputed is not the existence and relevance of these ancient flood accounts but rather their significance and relationship to the biblical story. ...The general contours of the flood story as we hear it in the Eridu Genesis, Atrahasis, and the Gilgamesh Epic are very similar. Due to displeasure with humans, the divine realm decides to bring a flood against them to destroy them. In each case, the divine realm chooses one individual (Ziusudra, Atrahasis, Uta-napishti, Noah) to save by warning them of the coming flood and instructing them to build an ark. While the shape of the arks in the various stories differs, remarkably the floor space of the arks is nearly identical.1 After building the ark, the flood hero and others (family and in some cases even more people) as well as animals enter the ark. The flood waters rise and finally ebb to the point that the ark comes to rest. ...
As we begin, the reader should not jump to the conclusion that the identification of similarities suggests that the biblical author has borrowed information directly from the Mesopotamian accounts. Everyone in the ancient world knows there was a flood (just like everyone today knows there was a Holocaust). It is in the cultural river. The question is, what was God up to? Why did he send it? On this point, different texts may offer vastly different interpretations.[6]:53, 61-62
How does the message of the biblical flood story differ from that of the pagan cultures that surrounded it?
Walton continues:
The gods in the [Ancient Near East] were motivated by what can be called the "Great Symbiosis." ... [that is,] the gods created people because they were tired of the work involved to meet their own needs. Gods needed food, housing, clothing, and so on, but they did not want to work for it. Once people were created to serve in this way, it becomes necessary for the gods to provide for people (if there is no rain, crops cannot grow and the gods cannot be fed) and protect them (if they are being harried by invaders who steal their food or burn their crops, the gods cannot be cared for). Throughout the literature of the ancient world, we learn it is the mandate to provide for the gods that stands as the principal feature of their religious practice. Performance equals piety. Offense is failure to meet the needs of the gods. The result is codependence.
Not surprisingly, the Mesopotamian interpretation of the flood is based on the premise of this Great Symbiosis. The gods have not created people for relationship (as Yahweh [Jehovah] had done). The gods live among the people (in temples) so that the people can meet their needs, but they don't really like people—they need people. Yahweh, in contrast, has no needs and actually desires relationship. ...
The Great Symbiosis is consistently refuted in the Old Testament and has no role in the interpretation of the flood. In the Mesopotamian flood account the Great Symbiosis explains the actions of the gods at every turn. For them, the operation of the Great Symbiosis is the basis for order in the world. In the interpretation offered in Genesis, disruption of order is the driving idea, but order from the biblical standpoint has nothing to do with the Great Symbiosis. ... [6]:65-66
Instead of being about meeting the gods' needs, in the bible the flood occurs because of human violence and wickedness. Human behavior is preventing the covenant relationship that Yahweh/Jehovah wants to have with them.
This demonstrates how culture and genre should influence how we read scriptural texts:
Another way to think about the similarities and differences is to acknowledge that the Israelites are embedded in an ancient Near Eastern culture and that God speaks to them there. God gives them revelation that transcends the culture, but he speaks to them within the culture. This is not a matter of imposing the ancient Near East on the Bible (the Bible is an ANE literary document); rather, it involves the acknowledgment that they are within the ancient Near East. It's our responsibility to understand the flood story within its original context ...[6]:87-88
This idea should be a comfortable one for Latter-day Saints, since modern revelation insists that God speaks in the language and thought forms of his people. In the introduction to the Doctrine and Covenants (a book of modern revelation) the Lord says:
Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding. And inasmuch as they erred it might be made known; And inasmuch as they sought wisdom they might be instructed; And inasmuch as they sinned they might be chastened, that they might repent; And inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time (D&C 1꞉24-28 (emphasis added)).
In a sense, we might say that God always has to "dumb things down" for us! He speaks in our own language and way so we can understand, just as he spoke to ancient Israelites or ancient Nephites in their culture and language so they would understand.
Our mistake comes when we try to read texts written for them through our culture and language, rather than theirs.
What else can ancient near eastern culture teach us about the flood story?
In the Ancient Near East the world was understood to have been organized by God (or the gods) out of chaos. And chaos was represented by great roiling waters:
This particular judgment [the Flood] is so devastating that it has even been described as an act of uncreation. Going back to the very opening of Genesis, we read: "In the beginning God created the heavens and the earth. Now the earth was formless and empty [tohu wabohu], darkness was over the surface of the deep" (1:1-2). Before God brought the earth into functional order, it was "formless and empty." It is likely, if not certain, the author intends for us to think of the earth as undifferentiated water. From this formless and empty watery mass God creates a functional and livable earth. The flood, then, is a reversion to the watery mass, a tohu wabohu state. The pattern we have identified also explains the abundance of intertextual allusions in Genesis 9꞉1 and Genesis 1–2 as well as Genesis 9꞉18-29. We observe, then, that one way of reading Genesis 1–9 is along the lines of creation—uncreation—re-creation.[6]:103
For an ancient Israelite, then, the Flood story describes the destruction of God's ordered, created world because of human sin. The world can no longer fulfill its purpose as things stand. ("This is my work and my glory, to bring to pass the immortality and eternal life of man," [Moses 1꞉39].) A world everywhere full of sin, violence, and rebellion cannot fulfill God's purposes to exalt his children through a covenant relationship.
The Flood is a demonstration of God reestablishing the purpose and order of the world:
Genesis 1–11 is interested in tracking the issue of nonorder, order, and disorder. In this View, the flood account focuses more on how God is reestablishing a modicum of order in the world as he uses nonorder (the cosmic waters) to obliterate disorder (evil and violence). Of course, the flood does not totally obliterate disorder, as God acknowledges in Genesis 8꞉21. But it resets the ordering process, and God indicates that the established order will not again be reset by a flood (Genesis 8꞉21). This view focuses attention on God's continuing plan to establish order (present and future oriented) beyond the act of judging sin (past oriented), though both are legitimate perspectives. ...
When we interpret events like the flood, we should treat the event as we do with a character. What the narrator does with the flood is more important than what the flood does, and what God does through the flood is most important of all. If this is so, then we need to articulate persuasively what the narrator and God are doing through the flood.[6]:94-95
Does the New Testament tell us anything that can help?
Jesus uses the Flood account to give a similar sort of message. He is probably not particularly worried that his audience understand that the entire globe was submerged by water. That is not what they would have thought about. Instead, Jesus uses the Flood as an example of God's purposes for his children again being fulfilled—through him:
- As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. (Matthew 24꞉37-39)
The New Testament thus adopts the flood story as an illustration of the truth that our God is a God who judges sin. He does not tolerate disobedience, since he understands our propensity to promote ourselves above himself does not lead to our flourishing but to our detriment. In this it is used as an archetypal narrative for future eschatological judgment.[6]:98
Just as the Flood was God's way of reestablishing his purposes for the earth and his children, so Jesus' return in glory will likewise sweep away the things in the world that prevent the full blessing and exaltation of God's children.
What does the Flood story show us happening after the Flood?
If we agree that the Flood is about reestablishing God's purposes, then it is not surprising to see that the Flood is immediately followed by covenants:
The term covenant (berit) appears for the first time in connection with Noah. A covenant, as the English translation rightly implies, is a formal agreement between two parties. In this covenant, God commits himself to the continuance of the world and its inhabitants. Though the words are directed to Noah and his sons, that commitment is given not only to them but to all the creation and its creatures. They don't have to live in fear that God will periodically bring the creation to an end. ... Because this covenant is the first one explicitly mentioned in Scripture, the rainbow is the first sign of a covenant. Later we will see that circumcision is the sign of the Abrahamic covenant (Genesis 17꞉9-14), the sabbath is the sign of the Mosaic covenant (Exodus 31꞉12-18), and the Lord's Supper is the sign of the new covenant (Luke 22꞉20). These signs are like brands. They serve as a reminder to the covenant partners of the relationship established between them.[6]:104-105
Doesn't the Bible say that the continents were divided immediately after the Flood?
The Church does not take an official position on this issue
J. Reuben Clark |
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
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Harold B. Lee |
Harold B. Lee was emphatic that only one person can speak for the Church:
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First Presidency |
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:
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References |
Notes
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Some Latter-day Saint thinkers have understood the matter as referring to the sudden separation of the continents in a catastrophic event. Others have regarded this as a misunderstanding of the text
The Church has no official position, and it does not play much of a role in LDS thought or discourse.
Genesis 10꞉25 contains a passing reference to man called Peleg, who received his name because "in his days was the earth divided". The Hebrew verb פלג (palag) means "separate" or "divide." And, in Psalms 55꞉9 it refers specifically to a division of languages.
Some Latter-day Saints have interpreted this passage with extreme literalness
Some Latter-day Saints have interpreted this passage with extreme literalness, believing that the earth's tectonic plates, which were once a single land mass, all separated into the continents we know today during the life of a single mortal, instead of over hundreds of millions of years as scientists have theorized. Two of these were Joseph Fielding Smith and Bruce R. McConkie.
At least a few leaders of the Church have been of this view that the continents were divided during or after the Flood
Prominently, prior to becoming president of the Church, Joseph Fielding Smith wrote that
in the beginning all of the land surface was in one place as it was in the days of Peleg, (Genesis 10:25.) that the earth was divided. Some Bible commentators have concluded that this division was one concerning the migrations of the inhabitants of the earth between them, but this is not the case. While this is but a very brief statement, yet it speaks of a most important event. The dividing of the earth was not an act of division by the inhabitants of the earth by tribes and peoples, but a breaking asunder of the continents, thus dividing the land surface and creating the Eastern Hemisphere and Western Hemisphere.[1]
John Taylor also expressed similar views, albeit more briefly.[2] It is perhaps important to note that then-Elder Smith wrote that "By looking at a wall map of the world, you will discover how the land surface along the northern and southern coast of the American Hemisphere and Europe and Africa has the appearance of having been together at one time." [3] Elder Smith was writing between 1953 and 1966; modern continental drift theory was only beginning to gain acceptance during this period (even by 1977, a geology textbook would note that "a poll of geologists now would probably show a substantial majority who favor the idea of drift," while also providing a substantial critique of the theory.[4]
Here again, however, we are at risk of mistaking genre. Elder Smith was reading with modern concerns and preoccupations.
What if we again tried to read as someone in the ancient near east might read?
Scriptures that refer to the earth being "divided" refer to groups of people being separated
A few scriptures, then, refer to the earth being divided:
- Genesis 10:25 and 1 Chronicles 1:19: And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother’s name was Joktan.
- D&C 133꞉24: And the land of Jerusalem and the land of Zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided.
What do these extensive genealogies at this point in the story tell us?
In perhaps the most important study of Old Testament genealogies in the light of ANE analogues, Robert R. Wilson concluded that
- genealogies are not normally created for historical purposes. They are not intended to be strictly historical records. Rather in the Bible, as well as in the ancient Near Eastern literature and in the anthropological material, genealogies seem to have been created for domestic, political- jural, and religious purposes, and historical information is preserved in the genealogies only incidentally.
They are designed to give people an understanding of their identity. ... [G]enealogies, while including lists of real people in a real past, are first and foremost making theological statements ... .
After the flood, humans continue to sin (Genesis 11꞉21-29). People unite to build a city and a tower that offends God ...
God thus initiates a new strategy of carrying out his plans and purposes beginning with this one man and his wife, Sarah; through their descendants he will reach the world in order to restore blessing on his human creatures.
Notice the dramatic change in the narrative at this point. Whereas the primeval narrative covers the whole world over what must be an incredibly long period of time, now the focus in the second part, the patriarchal narratives, focuses on one individual— Abraham, then Jacob, then Joseph—and devotes considerable narrative space to a relatively short period of time. We observe that such a shift signals a more intense interest in the details of the events associated with the patriarchs as founding figures of the people of God.[5]:104-105, 110
There is no serious biblical scholarship that reads these verses as implying a rapid drift of the continents
The verses in Genesis and 1 Chronicles are describing the descendants of Shem. LDS scholar Hugh Nibley viewed Genesis 10꞉25 (which says that in the days of Peleg "the earth was divided") as meaning "the earth was divided among the children of Noah."[6] There is no serious biblical scholarship that reads these verses as implying a rapid drift of the continents—partly because such an idea would have been utterly foreign to writers in that time period.
Additional problems
If we read outside of genre and try to turn this into a scientific account, we run into enormous absurdities. Some conclude that this means the bible must be false, but instead it means they are making a genre mistake.
In the December 2004 Indian Ocean earthquake, 1,000 miles of fault line slipped 50 feet, resulting in a 9.3-magnitude earthquake that created seismic sea waves up to 100 feet high. These tsunamis caused the deaths of nearly 230,000 people. The amount of force required to move the major continents thousands of miles apart in the lifetime of a single individual would cause much worse devastation, a global catastrophe on an unimaginable scale.
Thus, to accomplish this without a divine miracle which hid all trace of such an event would be extraordinarily unlikely. But, such a miracle cannot be proven or identified by science or observation.
Those who choose to believe that this is what happen can only rely on faith.
Conclusion—Peleg
If the division is instead one of language, then D&C 133꞉22–23 would refer to the return to a time when languages no longer divide humankind. This will take place during the 1,000 years of peace when the Savior reigns.
Such a return to unity might also symbolize the passing of all the temporary, petty, and earthly matters which alienate humans from each other.
This seems a far more important idea, and a far more likely issue to discuss with bronze age Israelites, than continental drift.
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Notes
- ↑ Joseph Fielding Smith, Answers to Gospel Questions, 5 vols., (Salt Lake City, Utah: Deseret Book, 1957–1966), 5:73. ISBN 1573454400. GospeLink
- ↑ John Taylor, Government of God (Salt Lake City, Utah: Deseret Book, 1852), 110.off-site
- ↑ Joseph Fielding Smith, Answers to Gospel Questions, 5 vols., (Salt Lake City, Utah: Deseret Book, 1957–1966), 5:73. ISBN 1573454400. GospeLink For essentially the same argument, see also 4:22; Church History and Modern Revelation (1947), 2:35; and Man: His Origin and Destiny (1954), 385, 421–422. Note that these sources are all even earlier, and likewise predate modern continental drift data and theory. President David O. McKay was clear on multiple occasions that the latter volume represented only President Smith's personal opinions, and were not Church doctrine (see here and here).
- ↑ Richard A. Davis, Principles of Oceanography, 2nd edition, (Addison-Wesley, 1977), ISBN 0201014645. For more on continental drift theory's history and development, see wikipedia.org off-site.
- ↑ Tremper Longman III and John H. Walton, The Lost World of the Flood: Mythology, Theology, and the Deluge Debate (IVP Academic, 2018).
- ↑ [citation needed]
Response to claim: "Other events/claims that science has discredited"
The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:
other events/claims that science has discredited. *Tower of Babel
*People living to be 600+ years old
[. . .]
*Jonah and the whale
* People turning into salt in Sodom & Gomorrah
[. . .]
FAIR's Response
Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader
Latter-day Saints believe that the study of all things including science can help them to be better instructed in doctrine (D&C 88:77-79).Jump to Detail:
- Question: Do Mormons believe that faith and science are mutually exclusive?
- Henry Eyring: "Is there any conflict between science and religion? There is no conflict in the mind of God, but often there is conflict in the minds of men"
- Question: Do Mormons believe that if there is a conflict between science and religion, that the science is incorrect?
- Oaks: "We are supposed to learn by both reason and revelation, and that does not happen when we compartmentalize science and religion"
- Question: What’s the best way to understand the Tower of Babel scientifically?
- Question: What’s the best way to understand the ages of antediluvian patriarchs scientifically?
- Question: What is the best way to understand the story of Jonah and the Whale scientifically?
- Question: What’s the best way to understand the story of Sodom and Gomorrah and Lot turning into a pillar of salt scientifically?
Question: Do Mormons believe that faith and science are mutually exclusive?
Science and religion are both dynamic, growing areas of human inquiry and knowledge
Science and religion are both dynamic, growing areas of human inquiry and knowledge. Neither knowledge set has yet arrived at a final form. This makes it impossible to judge whether science and religion are incompatible since we're not currently able to see the entirety of either of them. Instead of jumping to conclusions about incomplete data, the LDS approach is one of patience and confidence that, in the end after all truth has been revealed, whatever might now appear incompatible between science and religion will finally be resolved.
Latter-day Saints believe that God is, in essence, the greatest scientist of all
Latter-day Saints believe that God is, in essence, the greatest scientist of all. We also acknowledge that we are continually learning. To assume that we now have all the answers is simply naive.
Latter-day Saints are not required to discard science in favor of religion
Latter-day Saints are not required to discard science in favor of religion. Many Latter-day Saints are heavily involved in scientific research without suffering a loss of faith. Not only do we believe that science is continually being updated, but that Gospel knowledge will be updated as well. As the 9th Article of Faith states:
We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.
Latter-day Saints acknowledge that they do not understand everything about how the earth was created
We acknowledge that we do not understand everything regarding the manner in which God created the earth, but we have been assured through revelation that at some future time we will be allowed to understand these things. Neither religion nor science knows everything, but revelation provides us with sufficient knowledge to obtain salvation. In religion, as in science, all should be constantly seeking for the "further light and knowledge" that comes from God.
Doctrine and Covenants
Doctrine and Covenants 88: 78-79
78 Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand;
79 Of things both in heaven (cosmology, astrology, etc.) and in the earth (biology, geology), and under the earth (archaeology); things which have been (history), things which are (sociology, politics), things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms--
When determining what God is trying to reveal, we shouldn’t be afraid of how science can inform our understanding of theology and the nature of scripture. Science and religion should be held in dynamic tension--one being used to interpret the other. Each should work in cooperation to understand the workings of God.[1]
Eventually all will be revealed about the earth:
Doctrine and Covenants 101: 32-34
32 Yea, verily I say unto you, in that day when the Lord shall come, he shall reveal all things-- 33 Things which have passed, and hidden things which no man knew, things of the earth, by which it was made, and the purpose and the end thereof--
34 Things most precious, things that are above, and things that are beneath, things that are in the earth, and upon the earth, and in heaven
Henry Eyring: "Is there any conflict between science and religion? There is no conflict in the mind of God, but often there is conflict in the minds of men"
Henry Eyring (father of Henry B. Eyring), developer of the Absolute Rate Theory of chemical reactions: One of the most important developments of 20th-century chemistry:
Is there any conflict between science and religion? There is no conflict in the mind of God, but often there is conflict in the minds of men.[2]
Question: Do Mormons believe that if there is a conflict between science and religion, that the science is incorrect?
Critics claim that the Church teaches that science is something "evil" to be discarded when it conflicts with religion
Secular critics charge that Mormonism and science are incompatible. In fact, Dr. Simon Southerton, in his book Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church devotes 66 pages to a section titled "The Troubled Interface between Mormonism and Science." Critics point out that elements found in the scriptures are incompatible with current scientific beliefs. Southerton's work argues the Church considers science something "evil" which ought to be arbitrarily discarded whenever Church leaders speak.
Latter-day Saints in many ways have a more liberal view of science than some of their traditional Christian brethren
In reality, Latter-day Saints in many ways have a more liberal view of science than some of their traditional Christian brethren. We believe God operates according to certain laws. If there are things that God can do which seem to contradict what we know through current science, we assume there are scientific laws at work which are beyond our current understanding. The state of science is constantly changing. What science declared to be "true" in the 19th century is not "true" in the 21st century. It is reasonable to expect that some things that we consider to be scientifically "true" now may be revised according to additional knowledge that is gained in the future. Brigham Young recognized this when he said,
We differ very much with Christendom in regard to the sciences of religion. Our religion embraces all truth and every fact in existence, no matter whether in heaven, earth, or hell. A fact is a fact, all truth issues forth from the Fountain of truth, and the sciences are facts as far as men have proved them.[3]
Latter-day Saints are content to accept that they do not understand everything God is capable of doing. The Lord has promised that these things will someday be revealed to us:
Yea, verily I say unto you, in that day when the Lord shall come, he shall reveal all things—Things which have passed, and hidden things which no man knew, things of the earth, by which it was made, and the purpose and the end thereof—Things most precious, things that are above, and things that are beneath, things that are in the earth, and upon the earth, and in heaven.(D&C 101꞉32-34)
Doctrine and Covenants 88: 78-79
78 Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand;
79 Of things both in heaven (cosmology, astrology, etc.) and in the earth (biology, geology), and under the earth (archaeology); things which have been (history), things which are (sociology, politics), things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms--
When determining what God is trying to reveal, we shouldn’t be afraid of what science tells us about certain events recorded in the scriptures.
Issues of a perceived incompatibility between science and religion are hardly unique to Mormonism. These issues are shared by all faiths. Failure to resolve scientific and religious contradictions in one's mind can bring into doubt one's very belief that there is a God. Complicating the issue for Latter-day Saints is the fact that living prophets have sometimes expressed their own views on scientific matters, thus causing some to doubt whether or not they could truly be prophets.
Oaks: "We are supposed to learn by both reason and revelation, and that does not happen when we compartmentalize science and religion"
Elder Dallin H. Oaks:
Religious persons who pursue scientific disciplines sometimes encounter what seem to be conflicts between the respective teachings of science and religion and must work through how to handle these apparent conflicts. Others, such as I in my pursuit of business and law, can be less troubled. For me, that detachment ended when I was appointed president of Brigham Young University. This new position required me to search out, learn, and articulate answers to questions I had previously been privileged to ignore....
Colleges and universities must of course teach science--facts and theories--but Church educators, like the BYU faculty, refrain from substituting science for God and continue to rely on the truths of religion. In the study of science, teachers and students with religious faith have the challenge to define the relationship of science and religion in their thinking. They have the special advantage of seeing countless scientific evidences of the Divine Creator. In those exceptional circumstances where science and religion seem to conflict, they have the wisdom to wait patiently in the assurance that truth will eventually prevail. In doing so, most conclude that religion does not have the answers to all questions and that some of what science "knows" is tentative and theoretical and will be replaced in time by new discoveries and new theories.
Some try to deal with apparent conflicts by compartmentalizing science and religion--one in one category, such as Monday through Saturday, and the other in another category, such as Sunday. That was my initial approach, but I came to learn its inadequacy. We are supposed to learn by both reason and revelation, and that does not happen when we compartmentalize science and religion. Our searchings should be disciplined by human reason and also enlightened by divine revelation. IN the end, truth has only one content and one source, and it encompasses both science and religion....
Latter-day Saints should strive to use both science and religion to extend knowledge and to build faith. But those who do so must guard against the significant risk that efforts to end the separation between scientific scholarship and religious faith will only promote a substandard level of performance, where religion and science dilute one another instead of strengthening both.
For some, an attempt to mingle reason and faith can result in irrational scholarship or phony religion, either condition demonstrably worse than the described separation. This danger is illustrated by the case of an international scholar who was known as an expert in English law when he was in America and as an expert in American law when he was in England. Not fully distinguished in either field, he nevertheless managed to slip back and forth between the two so that his expertise was never properly subjected to qualified review in either. As a result, he provided a poor imitation in both. A genuine mingling of the insights of reason and revelation is infinitely more difficult....
Each of us should pursue...truth by reason and by faith. And each of us should increase our ability to communicate that truth by an inspired combination of the language of scholarship and the language of faith.
I am confident that when we progress to the point where we know all things, we will find a harmony of all truth. Until that time, it is wise for us to admit that our understanding--in religion and in science--is incomplete and that the resolution of most seeming conflicts is best postponed. In the meantime, we do the best we can to act upon our scientific knowledge, where that is required, and always upon our religious faith, placing our ultimate reliance for the big questions and expectations of life on the eternal truths revealed by our Creator, which transcend human reason, "for with God nothing shall be impossible" (Luke 1꞉37). [4]
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Response to claim: "the sun getting its light from Kolob"
The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:
the sun getting its light from Kolob (April 2013)
the sun receives its 'light from the revolutions of Kolob' (October 2014)
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
This refers to an explanation given for an item in Book of Abraham Facsimile 2. The description is symbolic, and is not referring to "photons."Jump to Detail:
- Question: What is the light which comes from the presence of God?
- Question: Does the Book of Abraham state that the sun gets its photons from Kolob?
Logical Fallacy: Argument from Ignorance—The author has difficulty understanding the topic, so he or she assumes that it simply must not have any validity.
Question: What is the light which comes from the presence of God?
The Book of Abraham speaks of "light" which is "borrowed" from Kolob, which is a "governing power" over other planets
Joseph Smith provided this explanation in Book of Abraham, Facsimile 2, Figure 5:
one of the governing planets also, and is said by the Egyptians to be the Sun, and to borrow its light from Kolob through the medium of Kae-e-vanrash, which is the grand Key, or, in other words, the governing power, which governs fifteen other fixed planets or stars, as also Floeese or the Moon, the Earth and the Sun in their annual revolutions.
Kolob is said to be the planet nearest to the throne of God, "which Kolob is set nigh unto the throne of God, to govern all those planets which belong to the same order as that upon which thou standest." Abraham 3꞉9. The light and power of God extend from his throne to govern all things in the universe.
The light of Christ is in the sun, and the light of the sun, and the light of the stars
7 Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.
8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;
9 As also the light of the stars, and the power thereof by which they were made;
10 And the earth also, and the power thereof, even the earth upon which you stand.
The light of Christ proceeds from the presence of God to fill the immensity of space, and governs all things
11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
12 Which light proceedeth forth from the presence of God to fill the immensity of space—
13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things.
Question: Does the Book of Abraham state that the sun gets its photons from Kolob?
Pearl of Great Price Central, Insight #15: Abrahamic Astronomy
The Book of Abraham's reference to "light" is not referring to photons leaving the surface of the sun
The explanation for Facsimile 2, Figure 5 states that the Sun is said to "borrow it light from Kolob through the medium of Kae-e-vanrash":
Is called in Egyptian Enish-go-on-dosh; this is one of the governing planets also, and is said by the Egyptians to be the Sun, and to borrow its light from Kolob through the medium of Kae-e-vanrash, which is the grand Key, or, in other words, the governing power, which governs fifteen other fixed planets or stars, as also Floeese or the Moon, the Earth and the Sun in their annual revolutions. This planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam, the stars represented by numbers 22 and 23, receiving light from the revolutions of Kolob.
These verses from Abraham admit a variety of interpretations. The suggestion that Abraham must have taught that the photons leaving the surface of the sun originally came from Kolob is completely unjustified.
A figurative and abstract description such as this cannot be forced into conformance with science
There are many scriptures or statements by the prophets that seem to have scientific implications. Unfortunately, they are never couched in modern scientific terms and their meanings are often very obscure. So it is hard to decide who is more foolish — the faithful saint, who interprets them in a way that forces them into agreement with some current view of science, or the faithless critic, who purposely interprets them in a way that is most at odds with current scientific thought. The Book of Abraham quote cited in the criticism above has inspired both kinds of nonsense, including the interpretation found on the web site where this criticism appeared. The wording of Joseph Smith’s explanation of Figure 5 in Facsimile 2 of the Book of Abraham is, in fact, very difficult to interpret.
To “borrow” means to receive with the intention of returning
First, to “borrow” means to receive with the intention of returning, especially said of a material object or substance. It may also mean to take and adopt as one’s own, especially said of abstractions or ideas, as in “the composer borrowed his harmonic structure from Bach’s Fugue in D Major.” So what does it mean for the sun to “borrow” its light from Kolob? Is light a material or an abstraction? Does the Sun intend to repay the light it borrowed?
"This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made"
What, in fact, is meant by 'light' in this context? Doctrine & Covenants 88:7–13, in wording strongly reminiscent of our Book of Abraham quote, states “7 ...this is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made. 8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made; 9 As also the light of the stars, and the power thereof by which they were made; 10 And the earth also, and the power thereof, even the earth upon which you stand. 11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; 12 Which light proceedeth forth from the presence of God to fill the immensity of space — 13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things (emphasis added).” These verses are clearly NOT talking about electromagnetic radiation. Does anyone have a convincing explanation of what they ARE talking about?
A “medium” can mean a material through which some signal propagates or a means or channel through which something is achieved
A “medium” can mean a material through which some signal propagates or a means or channel through which something is achieved. What does it mean here? Does it refer to a material or a means?
What is the "grand Key" called "Kae-e-vanrash"?
What is Kae-e-vanrash? The Book of Abraham says that it is a “grand Key,” or “governing power.” What does that mean? Is Kae-e-vanrash a term for nuclear reactions, gravitation, cosmic rays? Or is it a more spiritual medium such as priesthood or faith, or an organizational structure, or a means used for administrative communications?
This may have been a way to teach the Egyptians that Elohim, who dwells near Kolob, rules over than the sun-god, Amen-Re
And, finally, what are we to understand about the nature of Book of Abraham astronomy? Is it a revelation from God to Abraham explaining the structure of the universe as it would be seen by the astronomers of our day? Or should we remember that “The Lord said unto me: Abraham, I show these things unto thee before ye go into Egypt, that ye may declare all these words.” Abraham 3:15, so that, as John Gee has suggested [5], this is simply the teaching that would be easiest for the Egyptians to understand — one that would teach them that Elohim, who dwells near Kolob, rules over than the sun-god, Amen-Re?
Abraham did not teach the Egyptians that photons leaving the Sun came from Kolob
Until someone can make a convincing case that their interpretation of these things is the only reasonable one, any faith-promoting proof from Abraham’s astronomy is a flimsy house of cards and any faith-destroying attack on some straw-man interpretation is misguided. Among the misguided interpretations is the unjustified suggestion that Abraham taught that the photons leaving the surface of the sun originally came from Kolob.
Response to claim: "They carried honey bees across the ocean? Swarms of them?"
The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:
They carried honey bees across the ocean? Swarms of them?See also the followup(s) to this claim from "Debunking FAIR’s Debunking" (20 July 2014 revision):
Response to claim: "Does the lack of an explicit statement that they took their prized bees onboard their submarines to the Promised Land necessarily mean they didn't?"
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
The Book of Mormon does not state that the Jaredites brought honeybees across the ocean. It says that they brought them to the coast of the Old World.Jump to Detail:
- Question:Did the Jaredites bring swarms of bees across the ocean in their barges
- Padilla et al.: "The maya codex Tro-Cortesianus shows drawings of bees and parts of honey combs"
- Head: "The indigenous American bee is the melipona (a stingless bee). It produces only about one kilogram of honey per year"
Question: Did the Jaredites bring swarms of bees across the ocean in their barges?
The Book of Mormon states that the Jaredites carried swarms of bees with them to the seashore in the Old World
The Book of Mormon does not claim that the Jaredites carried honey bees to the New World. It does state that they carried swarms of honeybees with them to their encampment on the sea shore, where they spent the next four years as they built barges. This is entirely feasible.
There is only one reference to honeybees in the Book of Ether (Ether 2꞉3-4), and it talks of them being among the provisions that the people of Jared took with them as they traveled to the land of Moriancumer, where they spent the next four years. (Ether 2꞉13)
3 And they did also carry with them deseret, which, by interpretation, is a honey bee; and thus they did carry with them swarms of bees, and all manner of that which was upon the face of the land, seeds of every kind.
4 And it came to pass that when they had come down into the valley of Nimrod the Lord came down and talked with the brother of Jared; and he was in a cloud, and the brother of Jared saw him not.
5 And it came to pass that the Lord commanded them that they should ago forth into the wilderness, yea, into that quarter where there never had man been. And it came to pass that the Lord did go before them, and did talk with them as he stood in a cloud, and gave directions whither they should travel.
6 And it came to pass that they did travel in the wilderness, and did build barges, in which they did cross many waters, being directed continually by the hand of the Lord.
13 And now I proceed with my record; for behold, it came to pass that the Lord did bring Jared and his brethren forth even to that great sea which divideth the lands. And as they came to the sea they pitched their tents; and they called the name of the place Moriancumer; and they dwelt in tents, and dwelt in tents upon the seashore for the space of four years.
The Book of Mormon does not claim that the Jaredites carried honey bees to the New World
So, the Jaredites definitely carried swarms of bees with them to the place of the "great sea which divideth the lands," where they "dwelt in tents upon the seashore for the space of four years." Does this mean that the Jaredites carried the swarms of honey bees to the New World with them? The Book of Mormon does not state this. This does not preclude the possibility that they did.
Michael Ash notes,
Among the supposed Book of Mormon anachronisms is the mention of “bees” (Ether 2꞉3)...It should be noted firstly that the Book of Mormon's use of the term "bees" occurs in an Old World (Jaredite) setting, it is never used in connection with the New World, therefore the argument could simply end here. Did the Jaredites bring bees to the New World? We may never know. Some studies suggest, however, that bees were known in the ancient New World. Bruce Warren, for instance, notes that there “are many references in the Maya region to honey bees in ancient times, and these references occur in ritual contexts, i.e., are of native or pre-Spanish origin." Other New World scholars have observed that “not only was the domesticated bee in ancient America but that there were gods of bees and beekeepers . . . Honey was considered a real treat for the Indians. Equally important was black wax taken from the hives which was often traded for other commodities." [6]
Padilla et al.: "The maya codex Tro-Cortesianus shows drawings of bees and parts of honey combs"
Padilla et al:
In America some stingless bees were kept by the native population. The maya codex Tro-Cortesianus shows drawings of bees and parts of honey combs. Maya beekeepers worked in Yucatan and adjacent regions with the specie Mellipona beecheii, using horizontal logs with end enclosures of clay or stone. With the arrival of spanish colonizers the indians of Yucatan were obliged to pay tributes which consisted mainly of clothing (mostly blankets) and food, although they also allowed payment in wax and honey. [7]
Head: "The indigenous American bee is the melipona (a stingless bee). It produces only about one kilogram of honey per year"
Ronan James Head: [8]
The apis mellifera species was not found in the New World until it was imported from about the seventeenth century AD onward.[9] The indigenous American bee is the melipona (a stingless bee). It produces only about one kilogram of honey per year (compared with apis mellifera, which can produce fifty kilograms). Nevertheless, pre-Columbian Americans did indeed have knowledge of beekeeping and made the most of the melipona.[10] Cortés wrote to the king of Spain in 1519 about the extent of beekeeping among the Indians of Cozumel (Mexico):
The only trade which the Indians have is in bee hives, and our Procurators will bear to Your Highness specimens of the honey and the bee hives that you may commend them to be examined.[11]
The earliest archaeological evidence for American apiculture comes from the Late Preclassic Maya period (ca. 300 BC–AD 300).[12] Modern peasant apiculture in the Yucatán is reminiscent of Egyptian beekeeping: hives (often hollowed-out logs) are stacked vertically on a rack. The lost-wax technique was known in the New World,[9]. and the ancient Maya pantheon included a bee god called Ah Mucan Cab.[10].
Response to claim: "Does the lack of an explicit statement that they took their prized bees onboard their submarines to the Promised Land necessarily mean they didn't?"
The author(s) of "Debunking FAIR’s Debunking" (also known as "Debunking FairMormon" - from the author of the Letter to a CES Director) (20 July 2014 revision) make(s) the following claim:
However, the Jaredites regarded their bees very highly, giving them a special name (Deseret), which Moroni considered important and relevant enough to include in his very short history. Does the lack of an explicit statement that they took their prized bees onboard their submarines to the Promised Land necessarily mean they didn't? I'm of the interpretation that they took their prized bees with them. They had already carried their bees for many years in their travels in the wilderness. They carried their swarms of bees to the seashore. When they arrived at the seashore, they were there with their prized bees for four additional years. Why would the Jaredites jettison their cherished bees, which were obviously very special and important to them, when they left to the Promised land?
FAIR's Response
Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader
The author is now setting up a strawman so that he can knock it down. He attempts to salvage his previous conclusion that the Book of Mormon asserts that the Jaredites took their bees with them on the barges, even though it doesn't, so that he can knock the idea down by asserting that it is an impossibility. The possibility that the Book of Mormon does not assert that they took bees on the barges destroys the critic's argument. In order to preserve his argument, the author must assert that they aren't simply honey bees: he must now assert that they are regarded "very highly" as "prized bees" (mentioned three times), "cherished bees" and "special and important" bees. His evidence of this? The fact that Moroni said they were called "deseret." He infers all of this from a single Book of Mormon verse:Ether 2:3: And they did also carry with them deseret, which, by interpretation, is a honey bee; and thus they did carry with them swarms of bees, and all manner of that which was upon the face of the land, seeds of every kind.
Logical Fallacy: Argument from Silence—The author has formed a conclusion that is based on the absence of statements in historical documents, rather than on their actual presence.
The scripture simply says that they carried honey bees with them to the coast, and that they were called "deseret." It says nothing about the Jaredites regarding their bees "very highly" or being "prized," "cherished" or "special." It says nothing about them carrying bees in the Jaredite barges. The author simply infers all of these conclusions.Response to claim: "Apparently Joseph forgot that he claimed Adam saw God face to face (God of the OT being Jesus). It’s also implied that Seth, Cain, and Enoch did as well. All of this contradicts the claim that the Brother of Jared is the first person to see the spirit body of Christ.'"
The author(s) of Debunking FAIR's Debunking (Debunking FairMormon) (20 July 2014 revision) make(s) the following claim:
"Apparently Joseph forgot that he claimed Adam saw God face to face (God of the OT being Jesus). It’s also implied that Seth, Cain, and Enoch did as well. All of this contradicts the claim that the Brother of Jared is the first person to see the spirit body of Christ.'"
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
This passage has been addressed by Jeffrey R. Holland and there are a number of ways to look at it faithfully.Logical Fallacy: Special Pleading—The author creates a one-sided argument by including favorable data and excluding unfavorable data through improper means. In this case, the author "moved the goalpost" by changing his argument when his original claim was shown to be false.
The author uses a list from the ex-mormon subreddit that only considers one reading of this passage and then subsequently uses it to claim that Joseph was inconsistent in his theology.
Question: Why did Jesus say “Never have I showed myself unto man whom I have created” to the Brother of Jared, when Enoch and others had already seen Jehovah face to face?
We know that at least Adam and Enoch had already seen or walked with God or Jehovah by the time that He showed himself to the Brother of Jared
In Ether 3:15, the premortal Jesus Christ is speaking to the Brother of Jared:
15 And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning after mine own image.
However we know that at least Adam and Enoch had already seen or walked with God or Jehovah by this time. Adam’s experience is described in D&C 107:53-54
53 Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing.
54 And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel.
Enoch’s experience is described in Moses 7:4
4 And I saw the Lord; and he stood before my face, and he talked with me, even as a man talketh one with another, face to face; and he said unto me: Look, and I will show unto thee the world for the space of many generations.
The key words here that provide multiple interpretations are: “myself”, “showed” and “man”
So what was unique about the Brother of Jared’s experience which would explain the phrase “Never have I showed myself unto man whom I have created”. The key words here that provide multiple interpretations are: “myself”, “showed” and “man”.
Interpretation 1: “Myself” refers to the true identity of Jesus Christ
Kent P Jackson said:
The uniqueness of this situation lies in the fact that Jehovah appeared to Mahonri Moriancumer in his role as Jesus Christ--rather than as the Father. Never before, as far as we can tell from the scriptures, had Jesus Christ shown himself unto man. (And, interestingly, nowhere else in the scriptures do we have a clear example of Jehovah appearing as Jesus until his coming in the flesh.) As Moroni reported, "Having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus" (Ether 3:20). To the brother of Jared, Christ revealed his complete nature: God who would become Man--Jehovah, the Father, who would become Jesus, the Son.
Perhaps the unprecedented nature of this appearance is a reason why the Lord commanded that the account not be made known in the world until after his mortal ministry (Ether 3:21). [13]
This is supported by verse 14 in Ether 3:
Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters.
Interpretation 2: “Showed” means fully showing his spirit body
President Joseph Fielding Smith said:
I have always considered Ether 3:15 to mean that the Savior stood before the Brother of Jared plainly, distinctly, and showed him his whole body and explained to him that he was a spirit. In his appearance to Adam and Enoch, he had not made himself manifest in such a familiar way. His appearances to earlier prophets had not been with that same fulness.
The scriptural accounts of talking face to face and of walking with God should not be interpreted in the sense that the Savior stood before those prophets and revealed his whole person. That he may have done so at later periods in the cases of Abraham and Moses is possible, but he had not done so in that fulness in the antediluvian days. For the Brother of Jared he removed the veil completely. He had never showed himself to man before in the manner and way he did to that prophet. [14]
Interpretation 3: “Man” refers to the unbelieving man
Jeffrey R. Holland said:
"One possibility is...that the reference to 'man' is the key to this passage, suggesting that the Lord had never revealed himself to the unsanctified, to the nonbeliever, to temporal, earthy, natural man. The implication is that only those who have put off the natural man, only those who are untainted by the world-in short, the sanctified (such as Adam, Enoch, and now the brother of Jared)-are entitled to this privilege. "Some believe that the Lord meant he had never before revealed himself to man in that degree or to that extent. This theory suggests that divine appearances to earlier prophets had not been with the same 'fulness,' that never before had the veil been lifted to give such a complete revelation of Christ's nature and being…
"A final explanation-and in terms of the brother of Jared's faith the most persuasive one-is that Christ was saying to the brother of Jared, 'Never have I showed myself unto man in this manner, without my volition, driven solely by the faith of the beholder.' As a rule, prophets are invited into the presence of the Lord, are bidden to enter his presence by him and only with his sanction. The brother of Jared, on the other hand, seems to have thrust himself through the veil, not as an unwelcome guest but perhaps technically as an uninvited one. Said Jehovah, 'Never has man come before me with such exceeding faith as thou hast; for were it not so ye could not have seen my finger. . . . Never has man believed in me as thou hast.' (v. 9,15) Obviously the Lord himself was linking unprecedented faith with this unprecedented vision. If the vision itself was not unique, then it had to be the faith and how the vision was obtained that was so unparalleled. The only way that faith could be so remarkable was its ability to take the prophet, uninvited, where others had been able to go only with God's bidding.
"That appears to be Moroni's understanding of the circumstance when he later wrote, 'Because of the knowledge [which came as a result of faith] of this man he could not be kept from beholding within the veil. . . . Wherefore, having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus.' (v. 19)" [15]
Response to claim: "A beheaded man doing a pushup and trying to breathe? Not likely"
The author(s) of "Debunking FAIR’s Debunking" (also known as "Debunking FairMormon" - from the author of the Letter to a CES Director) (20 July 2014 revision) make(s) the following claim:
A beheaded man doing a pushup and trying to breathe? Not likely.
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
Actually, it is not only possible, but an accurate description.Jump to Detail:
Logical Fallacy: Argument from Ignorance—The author has difficulty understanding the topic, so he or she assumes that it simply must not have any validity.
Question: How is it possible for Shiz, after he had been beheaded, to raise up on his hands and struggle for breath?
Book of Mormon Central, KnoWhy #248: How Could Shiz Move And Breathe After Being Beheaded? (Video)
Shiz's death throes are a realistic touch, and represent a phenomenon that went unrecognized in the medical literature of the modern era until 1898
The human brain. The midbrain is located at the level marked 'cerebral peduncle'. From: Henry Gray, Anatomy of the Human Body, 1918, Fig 677. off-site.
In Ether 15꞉30-31, a final showdown occurs between two warriors, Shiz and Coriantumr. Coriantumr "smote off the head of Shiz...[and] after he had smitten off the head...Shiz raised up on his hands and fell; and after that he had struggled for breath, he died."
Critics insist that this would not, or could not, happen.
Close-up of mid- and hind-brain; the mid-brain is the area above the pons. From: Henry Gray, Anatomy of the Human Body, 1918, Fig 681. off-site.
With the death scene of Shiz, Joseph Smith provides the reader with a vivid example of a catastrophic mid-brain injury which is consistent with a weary, sloppy cut made by the exhausted Coriantumr. Being a seasoned warrior, Moroni likely knew that such behavior would be relatively rare on the battlefield, even if he did not understand the rather precise neuroanatomy needed to cause it.
Shiz's death throes are a realistic touch, and represent a phenomenon that went unrecognized in the medical literature of the modern era until 1898. It is one more mark of the Book of Mormon's status as genuine history.
The earliest reference to this criticism that FAIR has located occurred in the Reverend Benjamin Willmore's attack on the "absurd" beliefs of "Mormonism" in 1858
There are some statements in your Book of Mormon which no reasonable man can believe. At page 614, I read of a man who rejoiced in the name of Coriantumr, a man who would somewhat surprise our men of war in the present day; they lay siege to cities and garrisons; but ‘It came to pass that Coriantumr did lay siege to the wilderness.’ Still even this worthy is outdone by his antagonist Shiz; for ‘It came to pass that when they had all fallen by the sword, save it were Coriantumr and Shiz, behold Shiz had fainted with loss of blood. And it came to pass that when Coriantumr had leaned upon his sword, that he rested a little, he smote off the head of Shiz. And it came to pass that after he had smote off the head of Shiz, that Shiz raised upon his hands and fell; and after that he had struggled for breath, he died.’ Reader, this is in the Book of Mormon, and Latter-day Saints believe it to be the Word of God!”[16]
The Millennial Star of 1858 noted that lower animals were capable of movement after decapitation, and argued that the behavior of decapitated prisoners suggested that such an occurrence was not implausible.[17]
This criticism has long been answered
In 1900, the Millennial Star described a case in which similar behavior was observed:
It is claimed that the rising on the hands after decapitation is an impossibility.
The following from a dispatch to the Liverpool Daily Post of February 1, 1900, on the occasion of the seizure of Spion Kop, in Natal, should effectually silence all criticism on that passage:
‘There was an extraordinary incident in Wednesday’s battle. One of the Lancaster men, while in the act of firing in a prone position, had his head taken clean off by a large shell. To the astonishment of his comrades, the headless body quietly rose, stood upright for a few seconds, and then fell.’”[18]
Modern knowledge shows the Book of Mormon to be accurate on this point
Decerebrate posturing - Notice how the arms and legs are rigidly extended. This information was provided by Clinical Tools, Inc., and is copyrighted by Clinical Tools, Inc. Non-commercial use is permitted. off-site.
Modern knowledge shows the Book of Mormon to be accurate on this point. Contrary to the critics' assumptions,
Shiz's death struggle illustrates the classic reflex posture that occurs in both humans and animals when the upper brain stem (midbrain/mesencephalon) is disconnected from the brain. The extensor muscles of the arms and legs contract, and this reflex action could cause Shiz to raise up on his hands.[19]
Cutting the brainstem in this location causes the muscles which extend (straighten) the arms and legs to contract
This makes the arms and legs rigid, which would raise a corpse up until lack of oxygen and blood loss caused eventual muscle failure.
People in this "decerebrate" reflex posture can also display "opisthotonos," a position "characterized by rigidity and severe arching of the back, with the head thrown backwards. This is such that if a person were laid on his or her back, only the back of the head and the heels would touch the supporting surface."[20] If the person — as in Shiz's case — were face down, the body would appear to rise up, with the neck bent backward and the face upraised. This dramatic positioning would make it appear as if the person was 'struggling for breath,' even though such behavior is a mere reflex, and not intentional.
Notes
- ↑ As an interesting aside, this dynamic tension has been recognized in academic discussions of Pauline theology. See James D.G. Dunn, The Theology of Paul the Apostle (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1998), 73-75.
- ↑ Henry Eyring, developer of the Absolute Rate Theory of chemical reactions: One of the most important developments of 20th-century chemistry. Henry Eyring, Reflections of a Scientist (Salt Lake City: Deseret Book, 1983), 2.
- ↑ Brigham Young, Journal of Discourses 14:117.
- ↑ Dallin H. Oaks, Life's Lessons Learned: Personal Reflections (Salt Lake City, Utah: Deseret Book Co., 2011), 55–60.
- ↑ John Gee, "The Larger Issue", 2009 FAIR Conference. off-site
- ↑ Mike Ash, mormonfortress.com
- ↑ Padilla, F., F. Puerta, J.M. Flores and M. Bustos, "Abejas, Apicultura y el Nuevo Mundo" (Bees, Apiculture and the New World)," Archivos de zootecnia, vol. 41, núm. 154 (extra), p. 565 (Departamento de Ciencias Morfológicas. Facultad de Veterinaria. Universidad de Córdoba. 14005 Córdoba. España.)
- ↑ Roman James Head, "A Brief Survey of Ancient Near Eastern Beekeeping," FARMS Review 20/1 (2008): 57–66. off-site wiki
- ↑ 9.0 9.1 Eva Crane, The Archaeology of Beekeeping (Ithaca: Cornell University Press, 1983), 33.
- ↑ 10.0 10.1 Eva Crane, The World History of Beekeeping and Honey Hunting (London: Duckworth, 1999)
- ↑ Charles F. Calkins, "Beekeeping in Yucatán: A Study in Historical-Cultural Zoogeography (PhD diss., University of Nebraska, 1974), as quoted in Crane, World History of Beekeeping, 292. Calkins cites the original translated source as Hernán Cortés, Letters of Cortés: The Five Letters of Relation from Fernando Cortes to the Emperor Charles V, trans. and ed. Francis A. MacNutt (New York: Putnam, 1908), 1:145.
- ↑ Head note that "The Inca and Aztec civilizations settled at altitudes too high for apiculture."
- ↑ Kent P. Jackson. 1990. "Never Have I Showed Myself unto Man": A Suggestion for Understanding Ether 3:15a. [ONLINE] Available at: http://www.mormonismi.net/kirjoitukset/byu_jumala.shtml. [Accessed 6 December 2016].
- ↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. (Salt Lake City: Bookcraft, 1954-56), 1:37
- ↑ Christ And The New Covenant, p. 21-23
- ↑ Benjamin Willmore, "Mormonism Absurd," West Bromwich, [1858?].
- ↑ Henry Whittall, "Anti-Mormon Objections Answered," Millennial Star 20 no. 10 (6 March 1858), 148–149.
- ↑ Unsigned editorial {A.W. [Elder A. Wootton] wrote other editorial, Platte D. Lyman was editor and publisher}, "Untitled editorial," Millennial Star 62 no. 2 (1900), 89.
- ↑ M. Gary Hadfield, "Neuropathology and the Scriptures," Brigham Young University Studies 33 no. 2 (1993), 324.
- ↑ See off-site
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