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< Countercult ministries | The Interactive Bible | Difficult Questions for Mormons
Influenced by the KJV of the Bible | A FAIR Analysis of: Difficult Questions for Mormons, a work by author: The Interactive Bible
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Main themes of Mormonism not in Book of Mormon |
Claim Evaluation |
Difficult Questions for Mormons |
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Response to claim: "Why does the Book of Mormon confuse the Old and New Covenants? It stresses that before Christ, the faithful kept the Law of Moses (2 Nephi 5:10; 25:23-25, 20; Alma 30:3), yet they also established churches, taught and practiced Christian baptism, and were conversant with New Testament doctrines and events (e.g. 2 Nephi 9:23; Mosiah 18:17). In the Bible, the Old Covenant is taken away to establish the New according to Paul and his followers (Heb. 10:9). The Book of Mormon intermingles the covenants. Paul was the man who first tried to reconcile the Old to the New covenant--not anyone during Old Testament times."
Response to claim: "Why does the Book of Mormon discuss the concept of infinite sins paid by an infinite being? (Alma 12) This idea was originated by Anselm of Canterbury and was a raging debate during the time of Joseph Smith."
Response to claim: "Why does the Book of Mormon's teachings reflect the religious conflicts of the early 19th century including: grace, infant baptism, ordination, authority, repentance, resurrection, eternal punishment, fall of man, nature of man, fasting, etc.?"
Response to claim: "Why were there missionaries in the Book of Mormon before Christ? That certainly wasn't the case in the Old World."
Also, note that the Book of Mormon never refers to the sons of Mosiah as "missionaries." (In fact, the words "mission" and "missionary" are nowhere to be found in its text.) Our words "mission" and "missionary" are products of our sectarian Protestant environment. Calling the sons of Mosiah "missionaries" (and Mormons do, all the time) is overlaying our cultural understanding and expectations on the text. It puts their journey into a context that we, Latter-day Saints in the 21st century, can easily understand. But the text doesn't require that; and, in fact, there are many aspects of their time among the Lamanites that do not fit the popular idea of a "missionary" experience. So the question presumes a certain cultural overlay, and hence incorrectly criticizes the Book of Mormon for saying something that it doesn't.}}
Response to claim: "Why is King Benjamin's oratory like a 19th century camp meeting?
- Revival gathering (Mosiah 2)
- Guilt ridden falling exercise (Mosiah 4:1-2)
- Petition for spiritual emancipation (Mosiah 4:2)
- Absolution and ecstasy (Mosiah 4:3)
- Repentance (Mosiah 4:4-8)
- Born again (Mosiah 5:7)
- Take name of Christ (Mosiah 5:8-15)
Terryl Givens notes,
[A]lthough the content of the Alma conversion story suggests to some the influence of contemporary conditions, the account as narrated in the Book of Mormon exhibits a complex structure of inverted parallelism or chiasmus that has been persuasively connected to ancient Old World forms....The same story, in other words, is invoked as telling evidence of both nineteenth-century composition and authentically ancient origins. [Blake] Ostler sees an example of such divergent readings in King Benjamin's great temple speech (Mos 2-6), that incorporates elements common to Methodist camp meetings, but at least as convincing are more than a dozen formal elements of Israelite covenant renewal festivals contained in the speech.[1]
Response to claim: "Why do other works early in Joseph Smith's lifetime teach that the Indians were descended from the Hebrews?"
Joseph Smith himself initially believed that the presence of the mounds supported the story related in the Book of Mormon. In fact, as Zion's Camp passed through southern Illinois, Heber C. Kimball and several other participants claimed that Joseph identified a set of bones discovered in one of these mounds as "Zelph", a "white Lamanite." In a letter that Joseph wrote to Emma the day after this discovery, he stated:
The whole of our journey, in the midst of so large a company of social honest and sincere men, wandering over the plains of the Nephites, recounting occasionally the history of the Book of Mormon, roving over the mounds of that once beloved people of the Lord, picking up their skulls & their bones, as a proof of its divine authenticity, and gazing upon a country the fertility, the splendour and the goodness so indescribable, all serves to pass away time unnoticed.[2]
Joseph felt that the presence of the mounds in North America and ruined cities in Central America supported the Book of Mormon. Since information about the ruined cities in Central America came to light after the publication of the Book of Mormon, it actually strengthens the theories and evidences which place the Book of Mormon in a Mesoamerican setting--Joseph was willing to consider a setting of which he apparently had no previous knowledge. The description of the ancestors of the American Indians as a highly civilized culture capable of building great cities was not a concept which would have been deduced from the contemporary beliefs regarding the Mound Builders.
The presence of numerous burial mounds in the eastern United States was the source of great speculation to those that settled there. The construction of such mounds was not considered to be within the ability of the Native Americans, who were considered to be savages. It was assumed that such sophisticated constructions constituted evidence of a long lost, highly civilized society which had long since vanished. Some even postulated the existence of separate civilized and a savage societies, with the highly civilized group eventually being destroyed by the savage one. After years of research, however, it was concluded that the mounds had indeed been constructed by the ancestors of the Indians that continued to live in the area.
Joseph clearly believed not only the region of the mounds to be part of Book of Mormon lands, but the entire continent, including Central America. The Book of Mormon itself, however, makes no mention of mounds.
In 1841, the Times and Seasons, of which Joseph was the editor at the time, commented on a popular book by John Lloyd Stephens called Incidents of travel in Central America, Chiapas and Yucatan. This book described amazing ruined cities that had been found in Central America.
Joseph Smith himself, as editor of the Times and Seasons wrote and signed (as "ED[itor]") the following on July 15, 1842. Notice that he mentions both the mounds and the ruins in Guatemala as supporting the Book of Mormon:
If men, in their researches into the history of this country, in noticing the mounds, fortifications, statues, architecture, implements of war, of husbandry, and ornaments of silver, brass, &c.-were to examine the Book of Mormon, their conjectures would be removed, and their opinions altered; uncertainty and doubt would be changed into certainty and facts; and they would find that those things that they are anxiously prying into were matters of history, unfolded in that book. They would find their conjectures were more than realized-that a great and a mighty people had inhabited this continent-that the arts sciences and religion, had prevailed to a very great extent, and that there was as great and mighty cities on this continent as on the continent of Asia. Babylon, Ninevah, nor any of the ruins of the Levant could boast of more perfect sculpture, better architectural designs, and more imperishable ruins, than what are found on this continent. Stephens and Catherwood's researches in Central America abundantly testify of this thing. The stupendous ruins, the elegant sculpture, and the magnificence of the ruins of Guatamala [Guatemala], and other cities, corroborate this statement, and show that a great and mighty people-men of great minds, clear intellect, bright genius, and comprehensive designs inhabited this continent. Their ruins speak of their greatness; the Book of Mormen [Mormon} unfolds their history.-ED.[3]
A later Times and Seasons article, published on October 1, 1842 under Joseph's editorial supervision (though not signed by Joseph Smith as editor) stated:
It would not be a bad plan to compare Mr. Stephens' ruined cities with those in the Book of Mormon: Light cleaves to light and facts are supported by facts. The truth injures no one....[4]
One thing that critics do not consider is that if someone of that era were to attempt to write a book about a history of the North American Indians, he or she would not have written about advanced civilizations with advanced technology. The mysterious "Mound Builders" were not considered to be the ancestors of the current "savage" race that were inhabiting the land at that time.
Some of the witnesses of the Book of Mormon realized that there were going to be problems with this assumption after the publication of the Book of Mormon. In a interview, David Whitmer said:
When we [the Witnesses] were first told to publish our statement, we felt sure that the people would not believe it, for the Book told of a people who were refined and dwelt in large cities; but the Lord told us that He would make it known to the people, and people should discover evidence of the truth of what is written in the Book.[5]
Response to claim: "Was "View of the Hebrews" one of the sources? B. H. Roberts (Studies of Book of Mormon pp.240,242) said, "But now to return . . . to the main theme of this writing -- viz., did Ethan Smith's View of the Hebrews furnish structural material for Joseph Smith's Book of Mormon? It has been pointed out in these pages that there are many things in the former book that might well have suggested many major things in the other. Not a few things merely, one or two, or a half dozen, but many; and it is this fact of many things of similarity and the cumulative force of them that makes them so serious a menace to Joseph Smith's story of the Book of Mormon's origin . . .""
The View of the Hebrews theory is yet another attempt to fit a secular origin to the Book of Mormon. Many of the criticisms proposed are based upon B. H. Roberts' list of parallels, which only had validity if one applied a hemispheric geography model to the Book of Mormon. There are a significant number of differences between the two books, which are easily discovered upon reading Ethan Smith's work. Many points that Ethan Smith thought were important are not mentioned at all in the Book of Mormon, and many of the "parallels" are no longer valid based upon current scholarship.[6]
Advocates of the Ethan Smith theory must also explain why Joseph, the ostensible forger, had the chutzpah to point out the source of his forgery. They must also explain why, if Joseph found this evidence so compelling, he did not exploit it for use in the Book of Mormon text itself, since the Book of Mormon contains no reference to the many "unparallels" that Ethan assured his readers virtually guaranteed a Hebrew connection to the Amerindians.
The theory the Joseph Smith plagiarized View of the Hebrews was never advanced during his lifetime. The prevailing theory of the day was the Spalding Theory, which quickly lost credibility upon the discovery of an actual Spalding manuscript in 1884 which bore no resemblance to the Book of Mormon. There are no records which indicate that Joseph Smith came into contact with the View of the Hebrews during the period of time that he was translating the Book of Mormon. The View of the Hebrews theory was in fact first proposed by I. Woodbridge Riley in 1902, 58 years after the death of the prophet.[7]
There was, however, a reference to View of the Hebrews within Joseph Smith's lifetime, but it came from the prophet himself. In an article published in the Times and Seasons on June 1, 1842, Joseph quoted View of the Hebrews in support of the Book of Mormon:
It strains credulity to claim that Joseph drew attention to the work from which he derived most of his ideas. Why would he call attention to the source of his forgery?
Main article: | B.H. Roberts and Studies of the Book of Mormon |
The View of the Hebrews theory was examined in detail by B. H. Roberts in 1921 and 1922. Roberts took the position of examining the Book of Mormon from a critical perspective in order to alert the General Authorities to possible future avenues of attack by critics. The resulting manuscripts were titled Book of Mormon Difficulties and A Parallel. Roberts, who believed in a hemispheric geography for the Book of Mormon, highlighted a number of parallels between View of the Hebrews and The Book of Mormon. Roberts stated,
Roberts concluded that, if one assumed that Joseph Smith wrote the Book of Mormon himself, that View of the Hebrews could have provided him with a foundation for creating the book. In fact, many of the issues highlighted by Roberts vanish when a limited geography theory is considered. The acceptance of the View of the Hebrews theory is therefore contingent upon the acceptance of a hemispheric geography model for the Book of Mormon. In order to promote View of the Hebrews as a source, critics necessarily reject any limited geography theory proposal for the Book of Mormon.
In 1985, Roberts' manuscripts were published under the title Studies of the Book of Mormon. This book is used by critics to support their claim that B. H. Roberts lost his testimony after performing the study. Roberts, however, clearly continued to publicly support the Book of Mormon until his death, and reaffirmed his testimony both publicly and in print.
Some parallels do exist between the two books. For example, View of the Hebrews postulates the existence of a civilized and a barbarous nation who were constantly at war with one another, with the civilized society eventually being destroyed by their uncivilized brethren. This has obvious similarities to the story of the Nephites and the Lamanites in the Book of Mormon.
Many of the "parallels" that are discussed are not actually parallels at all once they are fully examined:
Both speak of... | View of the Hebrews | Book of Mormon |
---|---|---|
...the destruction of Jerusalem... | ...by the Romans in A.D. 70. | ...by the Babylonians in 586 B.C. |
...Israelites coming to the American continent... | ...via dry land across the Bering Strait. | ...via the ocean on board a ship. |
...colonists spread out to fill the entire land... | ...from the North to the South. | ...from the South to the North. |
...a great lawgiver (whom some assume to be associated with the legend of Quetzalcoatl)... | ...who is identified as Moses. | ...who is identified as Jesus Christ. |
...an ancient book that was preserved for a long time and then buried... | ...because they had lost the knowledge of reading it and it would be of no further use to them. [10] | ...in order to preserve the writings of prophets for future generations. |
...a buried book taken from the earth... | ...in the form of four, dark yellow, folded leaves of old parchment.[11] | ...in the form of a set of gold metal plates. |
...the Egyptian language, since | ...an Egyptian influence is present in hieroglyphic paintings made by native Americans.[12] | ...a reformed Egyptian was used to record a sacred history. |
Some "parallels" between the Book of Mormon and View of the Hebrews are actually parallels with the Bible as well:
The Book of Mormon | View of the Hebrews | The King James Bible |
---|---|---|
The Book of Mormon tells the story of inspired seers and prophets. | View of the Hebrews talks of Indian traditions that state that their fathers were able to foretell the future and control nature. | The Bible tells the story of inspired seers and prophets. |
The Book of Mormon was translated by means of the Nephite interpreters, which consisted of two stones fastened to a breastplate, and later by means of a seer stone, both of which were later referred to by the name "Urim and Thummim" three years after the translation was completed. | View of the Hebrews describes a breastplate with two white buttons fastened to it as resembling the Urim and Thummim. | The Bible describes the Urim and Thummim as being fastened to a breastplate (Exodus 28:30). |
This highlights the fact that general parallels are likely to be found between works that treat the same types of subjects, such as ancient history. In what ancient conflict did one side not see themselves as representing light and civilization against the dark barbarism of their enemies?
Critics generally ignore the presence of many "unparallels"—these are elements of Ethan Smith's book which would have provided a rich source of material for Joseph to use in order to persuade his contemporaries that the Book of Mormon was an ancient history of the American Indians, and that they were descended from Israel. Yet, the Book of Mormon consistently ignores such supposed "bulls-eyes," which is good news for proponents of the Book of Mormon's authenticity, since virtually all of Ethan's "evidences" have been judged to be false or misleading.
The lack of such "unparallels" is bad news, however, for anyone wanting to claim that Joseph got his inspiration or information from Ethan Smith.
If the View of the Hebrews served as the basis for the Book of Mormon, one would think that the Bible scriptures used by Ethan Smith would be mined by Joseph Smith for the Book of Mormon. Yet, this is not the case.
No contemporary critic of Joseph Smith and the Book of Mormon pointed out the supposedly "obvious" connection to the View of the Hebrews and the Book of Mormon. It is only with the failure of the Spaulding theory that critics began seeking a new naturalistic explanation for Joseph's production of a 500+ book of scripture. As Stephen Ricks notes:
Response to claim: "Was Josiah Priest's book "The Wonders of Nature and Providence", copyrighted by him June 2nd, 1824, and printed soon afterwards in Rochester, New York, only some twenty miles distant from Palmyra a source?"
It is claimed that Joseph Smith plagiarized Josiah Priest's The Wonders of Nature and Providence Displayed in order to write portions of The Book of Mormon.
Matthew Roper makes several observations regarding this claim:
The Wonders of Nature(1825) | Book of Mormon | Other similar phrases |
---|---|---|
For instance, in many places, such as the isthmus of Darien, a narrow neck of land is interposed betwixt two vast oceans. (p. 598) | And they built a great city by the narrow neck of land, by the place where the sea divides the land. (Ether 10:20) | A long narrow tract of land projecting from the main body, or a narrow tract connecting two larger tracts; as the neck of land between Boston and Roxbury. (Webster's Dictionary (1828) |
The Wonders of Nature(1825) | Book of Mormon | Other similar phrases |
---|---|---|
"Darkness which may be felt.... vapours ... so thick as to prevent the rays of the sun from penetrating an extraordinary thick mist. ... no artificial light could be procured ... vapours would prevent lamps, etc. from burning. ... [T]he darkness lasted for three days." (p. 524) | "[They] could feel the vapour of darkness, and there could be no light ... neither candles, neither torches, ... neither the sun ... for so great were the mists of darkness ... [I]t did last for the space of three days." (3 Nephi 8꞉20-23) | They saw not one another. So deep was the obscurity, and probably such was its nature, that no artificial light could be procured; as the thick clammy vapors would prevent lamps, &c., from burning, or if they even could be ignited, the light through the palpable obscurity, could diffuse itself to no distance from the burning body. The author of the book of Wisdom, chap. xvii. 2-19, gives a fearful description of this plague. He says, "The Egyptians were shut up in their houses, the prisoners of darkness: and were fettered with the bonds of a long night. They were scattered under a dark veil of forgetfulness, being horribly astonished and troubled with strange apparitions; for neither might the corner that held them keep them from fear; but noises as of waters falling down sounded about them; and sad visions appeared unto them with heavy countenances.
No power of the fire could give them light-only there appeared unto them a fire kindled of itself very dreadful; for being much terrified, they thought the things which they saw to be worse than the sight they saw not. For though no terrible thing did scare them, yet being scared with beasts that passed by, and hissing of serpents, they died for fear: for whether he were husbandman, or shepherd, or a labourer in the field, he was overtaken; for they were all bound with one chain of darkness. Whether it were a whistling wind, or a terrible sound of stones cast down, or a running that could not be seen of tripping beasts, or a roaring voice of most savage wild beasts, or a rebounding echo from the hollow mountains, these things made them to swoon for fear." See Psalms 78:49. To this description nothing need be added except this circumstance, that the darkness, with its attendant horrors, lasted for three days. ("Commentary on Exodus X: The Ninth Plague - Thick Darkness, Verse 23" Clarke's Commentary, Vol. 1 |
Response to claim: "Was James Adair's 'A History of the American Indians' a source? On pages 377-378, he wrote the following about the Indians: "Through the whole continent, and in the remotest woods, are traces of their ancient warlike disposition. We frequently met with great mounds of earth, either of a circular, or oblong form, having a strong breast-work at a distance around them, made of the clay which had been dug up in forming the ditch on the inner side of the inclosed ground, and these were their forts of security against an enemy... About 12 miles from the upper northern parts of the Choktah country, there stand...two oblong mounds of earth...in an equal direction with each other... A broad deep ditch inclosed those two fortress, and there they raised an high breast-work, to secure their houses from the invading enemy." In Alma it states, "Yea, he had been strengthening the armies of the Nephites, and erecting small forts, or places of resort: throwing up banks of earth round about to enclose his armies...the Nephites were taught...never to raise the sword except it were against an enemy... they had cast up dirtround to shield them from the arrows...the chief captains of the Lamanites were astonished exceedingly, because of the wisdom of the Nephites in preparing their places of security...they knew not that Moroni had fortified, or had built forts of security in all the land roundabout ...the Lamanites could not get into their forts of security...because of the highness of the bank which had been thrown up, and the depth of the ditch which had been dug round about...they (the Lamanites) began to dig down their banks of earth...that they might have an equalchance to fight...instead of filling up their ditches by pulling down banks of earth, they were filled up in a measure with their dead...And (Moroni) caused them to erect fortifications that they should commence laboring in digging a ditch round about the land...And he caused that they should build a breastwork of timbers upon the inner bank of the ditch: and they did cast up dirt out of the ditch against the breastwork of timbers". Why are there other direct word parallels between Adair and the Book of Mormon such as Omni 1:21 and page 125 of Adair which says, '...for the space of four moons...' or page 122 which says 'for the space of three days and nights...' and Alma 36:10."
4 But behold, how great was their disappointment; for behold, the Nephites had dug up a ridge of earth round about them, which was so high that the Lamanites could not cast their stones and their arrows at them that they might take effect, neither could they come upon them save it was by their place of entrance. (Alma 49:4).
3 And it came to pass that after the Lamanites had finished burying their dead and also the dead of the Nephites, they were marched back into the land Bountiful; and Teancum, by the orders of Moroni, caused that they should commence laboring in digging a ditch round about the land, or the city, Bountiful. 4 And he caused that they should build a breastwork of timbers upon the inner bank of the ditch; and they cast up dirt out of the ditch against the breastwork of timbers; and thus they did cause the Lamanites to labor until they had encircled the city of Bountiful round about with a strong wall of timbers and earth, to an exceeding height. 5 And this city became an exceeding stronghold ever after; and in this city they did guard the prisoners of the Lamanites; yea, even within a wall which they had caused them to build with their own hands. Now Moroni was compelled to cause the Lamanites to labor, because it was easy to guard them while at their labor; and he desired all his forces when he should make an attack upon the Lamanites.(Alma 53:3-5).
The Book of Mormon's description of fortifications matches those in use in Mesoamerica. Multiple sites have been found; the city of Becan is well-known:
![]() The moat at Bécan in the Yucatan is 16 meters wide, and covers a distance of 2 kilometers. The enclosed city covers 25 hectares (almost 62 acres). Reconstruction, on-line at http://mayaruins.com/becan.html |
It should be noted too that the rise of Mesoamerican fortification in the archaeological record matches the introduction of this form of warfare among the Nephites by Captain Moroni in about 72 B.C. (See Alma 49:8).The first number indicates "Definitive" sites; the second is "Possible" sites:
Notes
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