Jeff Lindsay

Coping with the “Big List” of Attacks on the LDS Faith

May 20, 2014 by Jeff Lindsay

One of the challenges in defending one’s faith is coping with critics who use the “Big List” technique in their attack. This involves throwing out numerous arguments to create the impression of an overwhelming barrage that decimates the faith in question (see the related post, “If Only 10% of These Charges Are True…“). The Big List is loaded with barbed questions that weren’t written in search of a real answer. If there is a good defense to the arguments raised at first, never mind, there are many more to be launched in different directions.

As with many topics in fields like history, science, and religion, the issues raised in Big List attacks are often complex and may require exploring abundant details to answer questions properly. Even for those who are prepared to answer questions on a wide variety of topics, the time it takes to lay a foundation and properly answer a question can be taken by the instantly impatient critics as an admission of weakness and confirmation that they are right, and then it’s time to move on to the next attack and the next. If reasonable answers are promptly provided for some attacks, or if the alleged weakness on further examination actually proves to be evidence in favor of the faithful position, the response can be ignored as new attacks from the Big List are hurled out.

This doesn’t just happen in anti-Mormon attacks. Attacks on many other faiths use the same approach. Interesting, attacks on some aspects of modern science by religious fundamentalists or young earth Creationists also may rely on the Big List approach, much to the exasperation of scientists who know there are good answers to the attacks, but often may not be able to adequately deal with the barrage of questions from critics not really interested in the answers. Some scientists call the tactic the “Gish Gallop” after Duane Gish, a Creationist noted for hurling numerous brief arguments to overwhelm opponents in debates on evolution.

One interesting recent example is discussed by famous science blogger PZ Myers in the post, “No! Not the list of stumpers again!” at Pharyngula. Myers writes:

There’s a common tactic used by creationists, and I’ve encountered it over and over again. It’s a form of the Gish Gallop: present the wicked evolutionist with a long list of assertions, questions, and non sequiturs, and if they answer with “I don’t know” to any of them, declare victory. It’s easy. We say “I don’t know” a lot.

Jack Chick’s Big Daddy tract is a version of the creationist list, and contains a fair amount of fantasy as well. You know what they believe will happen: they’ll ask that one question that the scientist can’t answer, and then they’ll have an epiphany, a revelation, and realize that all their science is a lie, at which time they’ll resign from their university position and join a good bible-believin’ church.

It happens to me all the time, too. At one talk I gave, there was a woman at the door who had printed a 5-page, single-spaced list of questions, and she was telling everyone going in to ask me to answer them — I invited her to come in and listen to the talk and ask them herself, and she ran away. I’ve had a Canadian creationist do the same thing, and then I talked to him for several hours in the hallway after the talk. He seemed stunned and angry that I actually had answers for most of his questions. I have been confronted by people with questions (more like ignorant assertions) about biology, who once I’ve answered them and reveal that I’m a biologist, switch to asking me about geology and the Big Bang, to get me into a corner where I’d have to say, “I don’t know.”

This approach, often launched by some of the same religious folks who like to denounce The Church of Jesus Christ of Latter-day Saints, is painfully familiar to me.

By the way, for the record, I believe in God and believe that He is the Creator, yet believe that science and religion will ultimately be compatible when properly understood. I have no problem with the earth being billions of years old and with evolutionary tools being part of God’s toolkit for preparing a planet like ours for the miraculous spectrum of life that we have here. While I disagree with the arguments used by many Creationists, as one who loves science, I definitely believe that the majesty of the cosmos and the many intricacies of life cannot be reasonably explained as mere accidents, but are evidences of a remarkably clever and artistic Creator. So while I do not share some of PZ Myers views, I can relate well to the frustration of being hit with Big List attacks from religious critics not really interested in understanding or dialog.

One of my first experiences in helping to teach the Gospel after graduating from school and taking my first job in Appleton, Wisconsin involved a young college student, a new LDS convert, who had been given volumes of anti-Mormon literature by her former pastor. She came in with a stack of books, relying especially upon a thick tome published by a popular anti-Mormon organization. She asked one pointed question after another, all of which turned out to have reasonable answers, in my opinion, that we were able to offer on the spot. We dealt with them one at a time, turning to answers from the scriptures, when appropriate, or making points based on logic or other sources of information.

After about 40 minutes of this, she grew impatient and said something like, “Look, maybe you’ve got answers for the questions I’ve raised, but there are hundreds more arguments in this book. How can the Church be true when there are so many arguments against it?”

I said that it’s easy to make arguments against anything. I reminded her of the days of early Christianity when there were numerous false witnesses against Christ, when there were paid witnesses who said that the tomb had been raided by Christians to fake the Resurrection, when all the elite religious leaders of the Jews spoke against Christ, and when the whole Roman world seemed to speak against Christ and the Christians. There were volumes and volumes of arguments against the Church back then, too. “If you were living them, how could you see past the massive arguments and recognize the divinity of the Son of God and the truth of Christianity?”

Unwilling to acknowledge the importance of a spiritual witness, she returned to her anti-Mormon books. I pointed out that while we had examined only a few of the arguments, the ones she had raised had reasonable answers, and some even demonstrated a lack of integrity on the part of the authors. Her answer surprised me: “I don’t care. Even if only 10% of that book is true, that’s enough to prove the Church is false.”

Ah, the fallacy of the Big List, a key tool in the Adversary’s arsenal. Impress them with shear volume, wear them out with endless attacks, and many will succumb, overwhelmed by the image and impression of strength.

A few years ago I received a letter from a former LDS member explaining why he and his wife were leaving the Church. In that letter, he acknowledged that there may be “excuses” to deal with each anti-Mormon argument when taken individually, but that taken together as a whole, the case against the Church is overwhelming. He then listed a barrage of arguments, mentioning DNA and the Book of Mormon, anachronisms, 4,000 changes in the Book of Mormon, racism, polygamy, the Temple and masonry, etc. — problems that each can be dealt with if one takes the time to understand the issues and examines the assumptions behind them. Even then, one must be willing to recognize that there always will be some gaps in our understanding and that no amount of evidence and study will remove the need for faith or replace the power of a witness from the Holy Ghost. But in many cases, there are answers, sometimes powerful answers that turn apparent weaknesses in the Book of Mormon, for example, into strong evidence for authenticity. Such insights do not come from a superficial glance at the text and related literature. Sadly, he became another victim of the fallacy of the Big List.

There are tough arguments, indeed. DNA and the Book of Mormon is an example of this. For a meaningful understanding of the issues, one must identify assumptions and evaluate information from a variety of perspectives. In so doing, one can come away with a better understanding of what the Book of Mormon is and what it is not. But the Adversary would have us just fold based upon a superficial examination: “Wow, there’s no obvious Jewish DNA in the Americas. End of story!”

To help those coping with Big List issues, I’ve begin compiling my own list of recommended reading for students of the LDS religion. I hope it will be helpful to some. I’m not saying that you have to read this list before you leave the Church (or join it), but if you’re willing to look at answers and evidences, it might be a great place to start.

The Gospel is true, and the Book of Mormon is a divine, authentic book of scripture, in spite of whatever mountains of books and brochures against it the enemy can mount. And Jesus is the Son of God, no matter how many false witnesses and PhD’s and celebrities take a stand against Him. It’s not about who can shout the loudest and longest, but Whose gentle voice we listen for amidst the senseless shouting of men.

*Cross posted from Mormanity.

Temple Blindness

May 15, 2014 by Jeff Lindsay

I am pained to see Latter-day Saints get carried away in cynicism over the Temple because some elements are linked to modern sources such as Masonry. This is an important theme in some attacks that have gained publicity recently, where it is argued that the Temple is a fraud because it does not contain elements from Solomon’s temple but from modern Masonry. As I explain on my LDSFAQ page on the LDS Temple and Masonry, neither Masonry nor any other modern source explains the ancient majesty of the LDS temple concept, which is completely foreign to the modern world and to Joseph Smith’s world. Numerous aspects of the LDS temple concept such as washings and anointings, baptism for the dead, and the sealing of families have no relationship to Masonry or and/or predate Joseph’s exposure to Masonry, making Masonry a completely inadequate source to explain the content of the Temple. The LDS Temple is much more at home in a very ancient setting and offers strong evidence for an actual Restoration. As for Solomon’s temple, the relationship might be stronger than blind critics could ever see, as I’ll explore below.
[Read more…] about Temple Blindness

Mormon’s Codex: Rich Support for Book of Mormon Plausibility

April 23, 2014 by Jeff Lindsay

I just finished John L. Sorenson’s monumental work, Mormon’s Codex (Provo: Neal A. Maxwell Institute, 2013). The reading took longer than I expected, but it was worth it. I will have more to say about it in the near future, but here’s an initial review.

Sorenson’s work will be viewed by many as an attempt to prove and defend the Book of Mormon using numerous random parallels and weak threads. This view both fails to grasp the value of exploring many dimensions of a physical and cultural setting when trying to evaluate a fragmentary record from an allegedly ancient source. Sorenson’s work does directly support Book of Mormon plausibility, but it also helps us to better understand the Book of Mormon and its peoples. It helps us understand the region they lived in and the many dramatic as well as subtle influences on their lives from the climate, the landscape, the surrounding peoples, the cultural setting, the plants and animals, the horticulture, the religions and languages, the patterns of war, infrastructure and social economy, political practices, and so on. Sorenson explores these in terms of what we scholars have learned about Mesoamerica and what we can draw from the Book of Mormon text, and then examines the correspondences and implications. The result is increased granularity and plausibility for the Book of Mormon record, and more informed questions for the future and new hypotheses to test. Along the way, some former objections to the Book of Mormon are soundly shelved.

Those wanting a quick and easy tool to defend the Book of Mormon will be disappointed, at least initially, for Sorenson takes over a hundred pages just laying some foundation regarding ancient Mesoamerica as well as the Book of Mormon, without providing any jaw-dropping arguments to win over converts. What he does, though, is provide new ways of looking at the text, informed by the skills of a professional anthropologist. Over the 800 pages of the text, he provides extensive evidence that the Book of Mormon fits numerous aspects of ancient Mesoamerica, ranging from issues of language, political society, practices of trade and war, the impact of natural disasters, and so forth. Some of the most interesting New World evidences known to date for the authenticity of the Book of Mormon can be found in this tome (see also my Book of Mormon Evidences pages for further information).

Why the Setting Matters

One quickly learns from Sorenson how much physical geography affects a society. The physical location of a place determines climate, available raw materials, opportunities for agriculture and other economic activities, and practical modes of transportation. It shapes political boundaries and influences strategies and tactics for warfare. Geographical barriers and isolating features like the terrain of the central depression of Chiapas can allow a region to experience reduced influence from other cultures in the area and develop its own ways more easily. These factors play major roles in the story of a people, even if those details are briefly mentioned or merely implied.

Mormons limit their ability to fully grasp the Book of Mormon when they dismiss its geographical setting as something unimportant. True, the Church has no official position on geography, and it is certainly secondary to the teachings about Christ, but its authors felt physical details were important enough to riddle their text with references to them. It’s a gritty text, linked to physical details, not just theoretical platitudes and lofty doctrine. Book of Mormon authors bothered to cite specific hills, valleys, rivers, cities, and lands with names and real physical locations carefully and accurately woven into the story. There are temples, thrones, prisons, fortifications, markets, and social structures to match: priests, kings, lawyers and judges, soldiers, and merchants. In some cases, these details matter a great deal and are part of the message for our day. Such things are not the trappings of Native American life Joseph Smith could have gleaned from his upstate New York environment, but they are elements of authentic Mesoamerican culture in the only place that offers hope of plausibly locating the places built into the text of the Book of Mormon. They matter not just for validating or defending the text, but for better understanding what happened, to whom, and why, sometimes with added understanding in drawing lessons for our day and our lives.

Aligning Details

The reasons why Mesoamerica is clearly the most reasonable setting have been discussed elsewhere and are again touched upon in Mormon’s Codex: the requirement for an ancient tradition of written language, the existence of many elements of civilization found in the Book of Mormon (armies, kings, temples, taxation, and complex social structures), the narrow neck of land, and many other details with major implications such as the apparent volcanism and seismic activity described in the text. These broad issues force us to consider Mesoamerica as the most reasonable candidate for the setting of the Book of Mormon, but if so, can the details of the text correspond in any degree with the details of Mesoamerica? This is the issue tackled by Mormon’s Codex. Literally hundreds of “correspondences” between Mesoamerica and the Book of Mormon are identified that create a powerful case that the Book of Mormon really does have its origins in Mesoamerica, so much so that scholars would be wise to reconsider the Book of Mormon as the most extensive surviving document from the ancient New World, a precious ancient codex that can teach us much outside of its spiritual message.

One can accuse Sorenson of “parallelomania,” straining to find parallels that really aren’t significant. Parallelomania is often seen in attempts to find plagiarism in the Book of Mormon. Sometimes seemingly impressive parallels can be piled up that, upon closer inspection, are contrived and can be simply due to chance or situations that naturally involve common phenomena. For example, in a written description of war in texts from Joseph Smith’s day, one should not be surprised to find descriptions of battles, prisoners taken, casualties suffered, defenses built, weapons stored, and so forth. These are common to war. It is in the uncommon details where we can see elements that may be meaningful parallels. Chance can always account for some intriguing finds, so we must be careful not to make too much of any one factor. What makes Sorenson’s work so interesting is the abundance of intricate correspondences coupled with insights from the proposed physical setting that repeatedly enhance our understanding of the text.

I was continually intrigued with the way Sorensen extracts and examines numerous social and physical details from the text of the Book of Mormon and from modern knowledge regarding Mesoamerica. His analysis based on his proposed setting helps to fill in missing details in the Book of Mormon, adding to our understanding of Book of Mormon peoples while also challenging lazy assumptions and stereotypes we sometimes import into the text.

A Mix of Broad and Narrow Details

The relationship between the Olmecs and later Mesoamerican peoples is one of the broad issues that fits the Book of Mormon remarkably well, with the rise and fall of the Jaredites and the subsequent remnants of Jaredite culture found in the Book of Mormon corresponding well in numerous ways with Mesoamerica. It’s an area that challenges unwarranted assumptions we have long made about the destruction of the Jaredites. A more informed approach must recognize, however, that in the midst of the civil war and chaos the ended the Jaredites in the Book of Mormon, that many people would have fled and survived. Since the Book of Mormon itself provides abundant internal evidences of an ongoing Jaredite tradition, with Jaredite names like Corihor/Korihor (Ether 7, 13, & 14 and Alma 30) and Nehor (Ether 7:9 and Alma 1) cropping up among the Nephites, generally associated with dissenters who had not fully bought into Nephite traditions. The remnants of Jaredite society among Nephites and Lamanites fit in well with the ways Olmec culture continued to influence Mesoamerica after their fall.

The rise and fall of the Olmecs has many parallels that can relate to the record we have of the Jaredites, and the rise of Mesoamerican cultures after the Jaredites can also accommodate the information we have regarding the Nephites and Lamanites, with numerous parallels that we can extract from the limited information we have today. Even the final destruction of the Nephites in the widespread warfare (ca. AD 350) toward the end of the Nephite record coincides remarkably well with the Early Classic depopulation in the Central Depression of Chiapas that Sorensen documents in Chapter 25.

What I found especially in Mormon’s Codex were the specific details of individual sites fit with the Book of Mormon. For example, Sorenson proposes a Mesoamerican archaeological site known as Santa Rosa as the city of Zarahemla. The archaeology of that region can accommodate the text effectively. Santa Rosa was a small chiefdom in the 3rd century BC with evidence of Olmec influence in its past, similar to what we might expect if it had been occupied by the Mulekites that had taken on the Olmec influence of their region when they arrived. From 75 BC to 50 AD, Santa Rosa saw a huge burst of activity, reaching its peak of socioeconomic activity at the time Zarahemla was experiencing its peak under the reign of judges. “Like the Central Depression [of Chiapas] as a whole, Santa Rosa was abandoned from about ad 350, very near to when the Nephites at last fled from the land of Zarahemla” (p. 586).

Analysis of the terrain around Santa Rosa helps shed light on troop movements and crop destruction from battles near Zarahemla, and helps to readily explain how travelers sent from the City of Nephi seeking for Zarahemla could have missed it and wandered into the land northward instead (see pp. 581-594).

The two key centers of cultural development in southern Mesoameria in the Central Depression of Chiapas and in the Valley of Guatemala in the first century B.C. correspond well with the land of Zarahemla (Nephites) and the land of Nephi (Lamanites) in the Book of Mormon (see p. 602-604), with detailed correspondences on many fronts. In the field of warfare, for example, the correspondences are especially interesting since just a few decades ago, there was a huge gap between expert opinion about Mesoamerica and the record of warfare in the Book of Mormon. The Mayans were viewed as having been peaceful for many centuries, quite unlike the constant warfare in the Book of Mormon text. But recent scholarship has completely reversed that view, showing that Mesoamerica was a scene of armed conflict from Olmec times and beyond, consistent with the Book of Mormon record (p. 606-7).

Understanding Mesoamerican warfare helps us recognize, for example, that Onitah, the “place of arms” mentioned in Alma 47:5 where rebellious Lamanite soldiers fled, was likely an obsidian outcropping used to produce the dominant weapons in the area, near the Lamanite heartland in the land of Nephi. Remarkably, we now know that for the people of Chiapas, the vital mineral obsidian mostly came from El Chayal, a big volcanic outcrop near Guatemala City, the prime candidate for the city of Lehi-Nephi (which became a Lamanite capital after it was abandoned by the Zeniffites; see Alma 22:1), where the archaeological site known as Kaminaljuyu is largely covered by the modern city. El Chayal qualifies well as Onitah in the Book of Mormon (p. 608). Further, lines of confrontation between Mayan groups and Mixe-Zoqueans in the region, as identified by modern scholars, also may correspond with Nephite and Lamanite boundaries in the Book of Mormon (p. 609).

Many other specific locations are discussed in depth. The results to me were somewhat overwhelming, usually interesting, and occasionally quite surprising. Dr. Sorenson has put a great deal of thought into his proposals, and while some sections are speculative and one of several possibilities, some of his proposals are difficult to dismiss.

Society

Sorenson explores numerous social issues, including the role of secret societies in Mesoamerica. He finds parallels with merchant guilds among the Aztecs and others in Mesoamerica. There were also predatory secrecy-based groups in other forms (e.g., the nahualistas) that could correspond with Book of Mormon descriptions. (See pp. 274-277.)

Natural Disasters

One of the most impressive series of correspondences is the large number of natural disasters that struck parts of Mesoamerica around 50 A.D., including volcanic activity and associated fires that can be see in geological and archaeological records. These disasters may account for some of the dramatic changes in Mesoamerica at that time, including large shifts in population and also major shifts in economics and religion. The changes included an abandonment of many long-standing cultic practices, offering an abundance of correspondences with the record at the climax of the Book of Mormon beginning around 3 Nephi 8 and beyond, when there was great destruction followed by the visit of the Resurrected Messiah, ushering in widespread changes that persisted for many decades before the region fell into widespread apostasy and warfare again, culminating in the destruction of Nephite society.

Arch Support for the Book of Mormon

As an example of the many fields of knowledge touched upon in Mormon’s Codex, Sorenson also considers evidence related to architecture. In Chapter 16, he states:

Friar Torquemada observed, “It is also worth noting the division of this [Aztec] temple; because we find that it has an interior room, like that of Solomon, in Jerusalem, in which the room was not entered by anyone but the priests.” Moreover, the floor plans of various Mexican temples are shown with “two [nonstructural] pillars at the entrance, at Tenayuca, Malinalco, Tepoztlan, Tetitla, Palenque, Yaxchilan, [and] Piedras Negras,” and in Late Pre-Classic Oaxaca. Since the temple in the city of Nephi was specifically patterned after the first Israelite temple (2 Nephi 5:16), it would have incorporated the two-pillar feature discussed by, for example, Meyers. It could have in turn modeled the feature for subsequent Mesoamerican temples.
Another architectural feature of note might or might not have been incorporated in temples: the true arch. For years it was assumed that Mesoamericans lacked knowledge of the true (keystone) arch. Over the years, reported finds have demonstrated the contrary, but only very recently has a comprehensive survey of those cases definitely shown that the principle was widely known, though little used. Hohmann now states unequivocally that “the principle of the true arch was already known amongst the Maya in the preclassic period.” He adds that the principle was also used at Monte Albán by around ad 600 and still later at Chichen Itza. The arch was, of course, widely known in some Old World centers much earlier. If the concept was not imported by transoceanic migrants, we would have to accept the somewhat questionable idea that it was invented independently on opposite sides of the earth. In light of the extensive evidence of cross-oceanic voyaging presented in chapter 9, it is more plausible that knowledge of this architectural feature was imported to Mesoamerica, whether by a group reported in the Book of Mormon or by others. The arch principle may or may not have been used in Nephite sacred buildings in this hemisphere (it was not used in Solomon’s temple), but the probability that the keystone arch came to Mesoamerica from the Old World supports the Nephite record’s historical assertion about the Near Eastern origin of the founders of its tradition. (p. 327)

These architectural details are issues I had not previously considered.

Transoceanic Diffusion: Plants, Animals, Disease, Cultural Practices, Architecture, and More

One of Sorenson’s strengths is his vast body of knowledge regarding evidences for ancient contact between the New and Old Words. Primarily in Chapter 9, “Transoceanic Voyages,” and also in Chapter 12, “Human Biology,” he provides conclusive evidence that there were episodes of transoceanic contact between the Old and New World before Columbus, consistent with general Book of Mormon claims. He delves into several topics with rich examples and references, especially for plants and diseases. One of the most interesting discussions, in my opinion, involves the hookworm (pp. 159-160). The hookworm points to ancient human contact via oceanic crossing, not wandering along the Bering Strait, because the life cycle of the parasite requires warm soil. A people moving through the Bering Straight would become hookworm free by the time they reached the Americas. The pre-Columbian presence of this southeast Asian parasite in a Peruvian mummy dating to AD 900 and in much older Brazilian remains (ca. 5000 BC) seems to require one or more ancient transoceanic voyages by human hosts from the Old World to the Americas. This is one of an abundance of evidences Sorenson provides for ancient transoceanic contact between the Old and New Worlds. It is not central to his thesis relating to the Book of Mormon, but is supporting evidence for the plausibility of the kind of migrations described by the Book of Mormon.

Future Work

Sorenson repeatedly explains how little is known about many key regions and specific sites, many of which have not had extensive digs. Some, of course, cannot be explored adequately because they may be covered by modern cities or, in some cases, by lava flows. Others are in difficult terrain, often coupled with political and security risks, making exploration difficult and dangerous. But we hope much further exploration will take place. Sorenson offers many hints about regions in need of more research, and even offers what may be taken as tentative predictions of some things to look for. For example, Laguna Mecoacan is identified as a good candidate for the City of Moroni (Alma 50:13) which would sink into “the depths of sea” (3 Nephi 9:4), possibly into the lagoon. This would be an intriguing find, though the city was probably small, having been built primarily for defensive purposes in a war. But finding a sunken city there dating to around 50 A.D. would be interesting.

A more important place to investigate might be the candidate Sorenson offers for the Nephite city of Bountiful. He feels it should be at the mouth of the Tonala River, about 6 miles downstream from La Venta. The modern community of Tonala is built over a large archaeological site overlooking the mouth of the river. There is a large pyramid there, and it is in its debris where the town’s cemetery is located. Sorenson states that as far as he known no trained archaeologist has even visited the region, much less conducted detailed investigation. If future work there shows that it was inhabited during the Late Pre-Classic era, corresponding with the Book of Mormon description, this could be another interesting correspondence.

Much remains to be understood and future exploration and research is sorely needed. But what we do know does provide an abundance of evidences and insights that can be of great value to students of the Book of Mormon. I highly recommend this complex and, yes, heavy volume.

*Cross-posted from Mormanity. See also John Sorenson’s 2012 FairMormon Conference presentation “Reading Mormon’s Codex.” Mormon’s Codex can be purchased at the FairMormon Bookstore.

Isis and Maat in Facsimile 3 of the Book of Abraham: A Horrific Blunder by Joseph Smith?

December 29, 2013 by Jeff Lindsay

A recent post at Mormanity, “Shulem in the Book of Abraham: Possible Plausibility?,” suggested that the name Shulem given by Joseph Smith in Facsimile 3 might be more interesting than just a blunder or random guess. In response, one critic raised a reasonable question, but with a rather dismissive tone:

Wow. I look forward to your equally convoluted explanations of how “Isis, the great god’s mother” (what the characters above figure 2 actually mean) really means “King Pharaoh,” and how “Maat, mistress of the gods” (characters above figure 4) really means “Prince of Pharaoh.” This just goes to show how infinitely facile apologists can be with the facts.

While anything we say regarding any aspect of Mormonism will be dismissed as “infinitely facile” by critics not interested in dialog, the question does deserve a response. In spite of many evidences for the Book of Abraham as an ancient document, there are definitely some trouble spots, and the most problematic in my opinion are the names given in Facsimile 3. Figures 2 and 4 in that drawing are identified by Joseph as Pharaoh and the prince, respectively, but they are obviously female. Is he blind? Further, he dares to refer to the written text above the characters and states that these identities are “given,” “written,” or “represented” there. But now that scholars can read Egyptian, they have pointed out that Joseph wasn’t even close. The characters above those Figures 2 and 4 state that they are “Isis the great, the god’s mother” and “Maat, mistress of the gods,” definitely not “King Pharaoh, whose name is given in the characters above his head” and “Prince of Pharaoh, King of Egypt, as written above the hand.” As the critics say, here we have a simple test of his ability to read Egyptian, and it would have been easy here for God to simply prove to the world that his prophet could read Egyptian by inspiring him to write something like “The goddess Isis” and “The goddess Maat” for these figures. Instead, we have a “translation” that not only misreads the literal text, but also totally misses the obvious gender of the drawings. Any ordinary farmboy could at least have gotten the gender right, but not Joseph. End of story?

If you’re looking for a reason to reject Joseph and the Book of Abraham, this is the perfect place to start. Yes, he failed to render the names Isis and Maat. He even got the genders wrong. Regarding the gender problem, Hugh Nibley has writtenthat ritual dramas in which a man dressed as a female deity are known in Egyptian lore, but even if we accept that a gender-transforming lens can be applied in some kind of Egyptian role playing scenario, is there any reason to believe that Isis could somehow represent Pharaoh and Maat could represent the prince? Joseph gave us specifics that don’t make sense, at least not at a literal level.

Latter-day Saints recognize the possibility of human error whenever mortals are involved, and understand that Joseph and other prophets make mistakes. Is that the case here? Perhaps. But there may be something more interesting. Perhaps Joseph’s exercise was not about the literal representation of these figures, otherwise he surely would have said something about women rather than men. Perhaps he is seeking to understand what Facsimile 3 symbolized rather than its literal meaning.

Isis and Pharaoh: Any Connections?

Could Isis be linked to Pharaoh? Wikipedia’s article on Isis provides our first clue:

The name Isis means “Throne”. Her headdress is a throne. As the personification of the throne, she was an important representation of the pharaoh’s power. The pharaoh was depicted as her child, who sat on the throne she provided.

Suddenly, the guffawing of critics seems a little less embarrassing for Joseph. The word “Isis” written above Figure 2’s head can, without delicate mental gymnastics, be rather directly linked to Pharaoh–rather precisely as stated by Joseph. Again, not literally–obviously not literally, because she is female, of course–but in a rather direct and simple metaphorical link. Isis = throne = symbol of Pharaoh. Not too tricky.

In the Turin Papyrus, Isis learns the secret name of Ra and gains power over him (see R.A. Ritner, “The Legend of Isis and the Name of Re: P. Turin 1993.”) This is a powerful goddess well suited to personify the Pharaoh and his power.

AncientEgyptOnline.co.uk offers this commentary on Isis:

Isis was a member of the Helioploitan Ennead, as the daughter of Geb (Earth) and Nut (Sky) and the sister and wife of Osiris and the sister of Set, Nephthys and (sometimes) Horus the Elder. However, because of her association with the throne Isis was sometimes considered to be the wife of Horus the Elder- the patron of the living Pharaoh. Ra and Horus were closely associated during early Egyptian history, while Isis was closely associated with Hathor (who was described as the mother or the wife of Horus or Ra) and so Isis could also be considered to be the wife of Ra or Horus.

However, when Ra and Atum (the Ennead of Helipolis) merged, Isis became both the daughter of Atum(-Ra) and the wife of (Atum-)Ra. This situation was clarified by crediting Isis as the granddaughter of Ra-Atum, the mother of Horus (the child) and the wife of Osiris.

Here is more about Isis and her complex roles, also from Wikipedia:

During the Old Kingdom period, Isis was represented as the wife or assistant to the deceased pharaoh. Thus she had a funerary association, her name appearing over eighty times in the pharaoh’s funeral texts (the Pyramid Texts). This association with the pharaoh’s wife is consistent with the role of Isis as the spouse of Horus, the god associated with the pharaoh as his protector, and then later as the deification of the pharaoh himself.

But in addition, Isis was also represented as the mother of the “four sons of Horus”, the four deities who protected the canopic jars containing the pharaoh’s internal organs. More specifically, Isis was viewed as the protector of the liver-jar-deity, Imsety. By the Middle Kingdom period, as the funeral texts began to be used by members of Egyptian society other than the royal family, the role of Isis as protector also grew, to include the protection of nobles and even commoners.

By the New Kingdom period, in many places, Isis was more prominent than her spouse. She was seen as the mother of the pharaoh, and was often depicted breastfeeding the pharaoh. It is theorized that this displacement happened through the merging of cults from the various cult centers as Egyptian religion became more standardized. When the cult of Ra rose to prominence, with its cult center at Heliopolis, Ra was identified with the similar deity, Horus. But Hathor had been paired with Ra in some regions, as the mother of the god. Since Isis was paired with Horus, and Horus was identified with Ra, Isis began to be merged with Hathor as Isis-Hathor. By merging with Hathor, Isis became the mother of Horus, as well as his wife. Eventually the mother role displaced the role of spouse. Thus, the role of spouse to Isis was open and in the Heliopolis pantheon, Isis became the wife of Osiris and the mother of Horus/Ra. This reconciliation of themes led to the evolution of the myth of Isis and Osiris.

Her role was complex and shifted over time, but her association with the throne and the Pharaoh, either directly or through her connection to Horus, again points to a plausible symbolic meaning that an Egyptian/Semitic editor could see between the female Isis and Pharaoh. Could it be that Joseph recognized the symbolism here and saw that the deeper meaning of Pharaoh was symbolically given in the characters that mention “She of the Throne,” Isis? I think that possibility needs to be considered.

Maat and the Prince of Pharaoh

If a female deity can represent Pharaoh, can another represent a prince? Does Maat have associations that could make sense of Joseph’s statement? To me, this is not as clearcut and remains a fair question. Here is what Wikipedia says about Maat:

Maat or ma’at … was the ancient Egyptian concept of truth, balance, order, law, morality, and justice. Maat was also personified as a goddess regulating the stars, seasons, and the actions of both mortals and the deities, who set the order of the universe from chaos at the moment of creation. Her (ideological) counterpart was Isfet.

The earliest surviving records indicating Maat is the norm for nature and society, in this world and the next, were recorded during the Old Kingdom, the earliest substantial surviving examples being found in the Pyramid Texts of Unas (ca. 2375 BCE and 2345 BCE).

Later, as a goddess in other traditions of the Egyptian pantheon, where most goddesses were paired with a male aspect, her masculine counterpart was Thoth and their attributes are the same. After the rise of Ra they were depicted together in the Solar Barque.

After her role in creation and continuously preventing the universe from returning to chaos, her primary role in Egyptian mythology dealt with the weighing of souls that took place in the underworld, Duat. Her feather was the measure that determined whether the souls (considered to reside in the heart) of the departed would reach the paradise of afterlife successfully.

Pharaohs are often depicted with the emblems of Maat to emphasise their role in upholding the laws of the Creator….

The sun-god Ra came from the primaeval mound of creation only after he set his daughter Maat in place of Isfet (chaos). Kings inherited the duty to ensure Maat remained in place and they with Ra are said to “live on Maat”, with Akhenaten (r. 1372-1355 BCE) in particular emphasising the concept to a degree that, John D. Ray asserts, the kings contemporaries viewed as intolerance and fanaticism. Some kings incorporated Maat into their names, being referred to as Lords of Maat, or Meri-Maat (Beloved of Maat). When beliefs about Thoth arose in the Egyptian pantheon and started to consume the earlier beliefs at Hermopolis about the Ogdoad, it was said that she was the mother of the Ogdoad and Thoth the father.

Perhaps I’m grasping at straws here, but I find it interesting that Maat is the daughter of the great sun-god Ra and that some kings incorporated Maat into their names. And not just kings: there was also an Egyptian prince, Nefermaat, whose name was based on Maat’s.

What I find more interesting is her role in renewal and preserving cosmic order, a topic that brings us to the issue of coronation of new kings (the former prince). On this issue, Ernst Wurthwein in “Egyptian Wisdom and the Old Testament” inEssential Papers on Israel and the Ancient Near East, ed. Frederick E. Greenspahn (New York: New York University, 1991), p. 134, cites H. Brunner, Handbuch der Oreintalistik I, 2 (1952), pp. 96ff:

As a goddess, Maat belonged to the Heliopolitan religious system, where she appeared as the daughter of the sun-god. She came down to men in the beginning as the proper order of all things. Through the evil assaults of Seth and his comrades, this order was upset, but restored through the victory of Horus. As the embodiment of Horus, each new king renews this right order through his coronation: a new state of Maat, i.e., of peace and righteousness, dawns. [emphasis added]

Maat’s role in coronation to renew the authority of the kingdom naturally points to the man who will serve as successor to Pharaoh, the prince. It is also interesting that the name of Maat was often used in special coronation names given to new kings at their coronation. One reference on this point is Emily Teeter, “Egypt,” inThe Cambridge Companion to Ancient Mediterranean Religions, ed. by Barbette Stanley Spaeth (New York: Cambridge University Press, 2013), pp. 24-25:

One of the king’s main obligations to the god was to rule the land in accordance with maat, the interconnected concept of cosmic balance and truth that was personified by the goddess Maat. The commitment to maat is illustrated by offering scenes where the king presents a figure of the goddess Maat to the deities as a visible affirmation of his just rule and the acknowledgement that he will uphold the tenets inherent inmaat. In the New Kingdom, the king’s coronation name was often compounded with Maat, another indication of the association of the king and principle of truth. Some New Kingdom kings are shown presenting a rebus of their name captioned “presenting Maat,” suggesting that the king himself was imbued with or personified, Truth.

David Leeming, The Oxford Companion to World Mythology (Oxford: Oxford University Press, 2005), offers this information about Maat (p. 243):

Maat in Egyptian mythology, the goddess Maat (Ua Zit), the wife of Thoth, a god associated with wisdom, and daughter or aspect of the high god Atum, is at once a goddess and an idea, the personification of moral and cosmic order, truth, and justice . . . that was as basic to life as breath itself, which in the Coffin Texts Maat also seems to personify. Pharaohs held small models of Maat to signify their association with her attributes. Maat gives breath itself–life–to the kings, and so is depicted holding the symbol of life, the ankh, to their noses. Maat represents the proper relationship between the cosmic and the earthly, the divine and the human, the earth, the heavens, and the underworld. It is she who personifies the meaningful order of life as opposed to the entropic chaos into which it might easily fall. It some stories it is the sun god Re who displaces Chaos with Maat. . . .

Maat was essentially in all Egyptian gods and goddesses as the principle of divinity itself. The goddess Isis acknowledges the qualities of Maat, as signified by the maat (ostrich feather) she wears behind the crowns of upper and lower Egypt.

Maat might be seen as a principle analogous to the Logos, divine reason and order. As Christians are told “In the beginning was the Word [Logos] already was” (John 1:1). Atum announces that before creation, “when the heavens were asleep, my daughter Maat lived within me and around me.”

If Maat is the daughter of the great god and is a parallel to the Christian Logos and the son of God, then could this child could be considered a princess and thus again a symbol of a prince?

Wikipedia, as quoted above, indicates that Maat is paired with Thoth, having the same attributes. Regarding Thoth, Claas Jouco Bleeker in Hathor and Thoth: Two Key Figures of the Ancient Egyptian Religion (Leiden, Netherlands: E.J. Brill, 1973), p. 119, writes:

There was a close connection between Thoth and Re. In the previous section we became acquainted with him as son of Re. The sun-god placed so much confidence in the capacities of Thoth that he appointed him his deputy, his vizier. The pertinent text relates how Re sent for Thoth and gave him a place of honour next himself. Thereupon Re spoke: “Thou shalt be writer in the nether-world…. Thous shalt take my place as deputy, thou shalt be called Thoth substitute of Re.”

Another text adds that he was even appointed successor to Re. Thoth fulfilled his task so well that he was given the epithet “the one with whose word Atum (the primeval god at Heliopolis who later acquired solar significance) is content.”

In his office Thoth performs invaluable services for the sun-god. He is “the perfect secretary.” is said that his pen protects Re. Just what this expression implies is made clear in a hymn to Re which runs: “Daily Thoth writes Ma-a-t for thee.” [emphasis added]

Thoth, the escort of Maat, may be a symbol of a successor to the throne, again pointing to the role of a prince at a symbolic level.

Regarding Thoth, Maat’s husband, Leeming writes (p. 381):

Thoth was the moon god as well as the god of wisdom in Egypt. . . . In Hermopolis he might sometimes have been seen as a creator god. For some, Thoth was the son of Re, Re in this case being the sun, the right eye of Horus, whose moon eye had been ripped out by Seth. His consort was Maat. . . .

Maat, Thoth, son/daughter of the great god, and successor: if Isis can be a symbol for Pharaoh, could these associations allow an Semitic editor to also use Maat as a symbol for a prince? This doesn’t answer all the questions or objections to the identities offered by Joseph Smith on Facs. 3, but may suggest that there is “something interesting going on” besides random guessing coupled with gross inability to recognize a female in a drawing.

I could be way off and welcome your feedback. I know little about Egyptology and have just relied on easily found sources here that may be inadequate in many ways. It’s still possible to accept that some egregious errors were made, but the theory that Joseph’s comments are based on symbolic meanings would be fairly consistent with some of the more interesting hits in the Book of Abraham, and consistent with the principle of God not removing the need for faith in accepting scripture. God could have provided manuscripts and literal interpretations capable of gaining peer-reviewed acceptance from the scholarly community with no need for faith. But that’s not how He does things. Faith will always be required.

* This entry was also posted at Mormanity.

Ancient Temple Themes in the Book of Mormon

December 26, 2013 by Jeff Lindsay

Over at The Nauvoo Times, my latest post, “The Temple in the Book of Mormon,” points to several recent discoveries or scholarly developments that help us better appreciate the influence of ancient temple concepts in the Book of Mormon. One of the topics there that I enjoyed learning about most was the possible role of ancient sacred relics in Nephite religion serving a role similar to the relics of the Ark of the Covenant in the Jewish temple. Here I combine a portion of my previous post with some additional information.

One of the first issues to consider regarding the temple and the Book of Mormon is how the Nephites could dare to make their own temple in the New World without the Ark of the Covenant and its authoritative relics that added to the sanctity of the holy of holies and made it a place fitting for the presence of the Lord? This is an interesting question addressed by Don Bradley in “Piercing the Veil: Temple Worship in the Lost 116 Pages,” FairMormon.com, 2012:

How was it even possible for the Nephites to observe the Mosaic rituals without the Levitical priesthood, the Aaronite high priest, and the Ark of the Covenant? And given that our temple worship today isn’t about animal sacrifice, what, if anything, does their temple worship have to do with ours?

Bradley then points out that the Nephite kings were, at least initially, the de facto high priests in the Book of Mormon, at the top of the priesthood hierarchy. In part of this discussion, he mentions some sacred relics in the possession of the kings:

In addition to the king’s position at the top of the Nephite priesthood structure, we find evidence of his status as high priest in his using the same or a similar instrument to the one used by the biblical high priest to inquire of God’s will for His people. For the ancient Israelites this instrument was the stones of Urim and Thummim, kept in the pocket of a breastplate. The equivalent Nephite instrument, which also attaches to a breastplate, is called in the Book of Mormon “the interpreters” and in revelation to Joseph Smith “the Urim and Thummim.” Importantly, this Nephite equivalent to the Jerusalem high priest’s most important relic was the possession of the Nephite kings. Mosiah the Second used it to interpret the twenty-four Jaredite plates, as his grandfather Mosiah the First evidently had to interpret the Jaredite stone record. This would place the interpreters in the hands of the Nephite kings even while the prophetic record “the small plates” was still being through Jacob’s line, suggesting that the Nephite high priestly relics and role belonged, not to the prophets, but to the kings.

After discussing Nephi’s role as king and legitimate high priest, he addresses the “glaring” issue of Nephite temple worship without the Ark of the Covenant. Incidentally, as discussed by Margaret Barker and Kevin Christensen, the Ark of the Covenant was removed during the Deuteronomist reforms as the concept of the presence of God in the holy of holies was replaced with an incorporeal voice that merely issued the law. But for pre-exilic Jews maintaining the early version of their religion, the relics of the Ark of the Covenant would have been vital for the sanctity of a true temple. Bradley continues:

We go from the “who” now to the “how” of Nephite temple worship. Nephi wrote that he had built a temple like that of Solomon. This statement has drawn guffaws from critics, who note the enormous scale and grandeur of Solomon’s temple. But it isn’t the scale and grandeur of Solomon’s temple that made it a model for Nephi’s. Nephi wanted his temple to be like Solomon’s, not in size, but in functionality. To perform the rituals prescribed by the Law of Moses his people would need a temple parallel to Solomon’s in rooms and relics.

The modeling of Nephite worship on early Israelite worship in Jerusalem has been explored by Kevin Christensen. Christensen describes key features of Jerusalem worship from the days of Lehi’s youth, before the heavy-handed Josian reform, and then observes that Nephite religion contained all of these, “with the understandable exception of the specific temple artifacts kept in the holy of holies, the ark of the covenant…and the cherubim.”

But while the Nephites’ omission of the Ark of the Covenant from their temple is, as he says, understandable, it is also glaring. The Jerusalem temple was, in one sense, a house for the Ark of the Covenant. The temple was structured in layers of sacredness, or degrees of glory, if you will, around the Ark, with the chamber that contained the Ark being the holiest place of all, the Holy of Holies. The Ark, bearing as it did the stone tablets God touched with His finger on Sinai during the Exodus, provided Israel an embodiment of His presence. The Ark also served as an altar, upon which the Aaronite high priest was required to sprinkle sacrificial blood during the all-important Day of Atonement.

How could the Nephites keep the Law of Moses without access to the Ark of the Covenant? And with what, if not the miraculous relics of the Exodus, including their literal touchstones with Deity, would sufficiently sanctify their Holy of Holies to make it an appropriate dwelling place for God? As in the case of replacing the Aaronite high priest, they would have to introduce their own fittingsubstitute. Whether the Nephite temple was like Solomon’s on its exterior was irrelevant. Whether it was like Solomon’s here, at its heart, the Holy of Holies, was vital. Something, presumably something remarkable, would have to sit in the Ark’s place.

But what did the Nephites have that could stand in for the sacred relics of the Exodus kept in Solomon’s temple? They had their own sacred relics, including those of their exodus to the new promised land, relics handed down through the line of kings and then that of prophets and ultimately recovered by Joseph Smith on the Hill Cumorah. In the stone box—which Martin Harris reportedly called an “ark”—Joseph found a set of Nephite sacred treasures that paralleled the relics associated with the Ark and its custodian, the High Priest.

The relevant relics associated with the Ark and the High Priest were as follows: in the Ark were the stone tablets God had touched during the Exodus, and according to the Epistle to the Hebrews, also Aaron’s rod that budded and a pot of manna. And we’ve already discussed the High Priest’s Urim and Thummim and breastplate, which attached to a garment referred to as the ephod.

Cumorah’s “ark” contained the plates, the breastplate and interpreters, the Liahona, and the sword of Laban. The most obvious identification, which we’ve already made is that of breastplate with breastplate, and interpreters with Urim and Thummim. Only slightly less obvious is the parallel of scriptural stone tablets with scriptural golden plates—or, golden tablets.

Bradley goes on to equate the rod of Aaron, a symbol of authority, with the sword of Laban, which was akin to the sword of Goliath. Both were used by young men to slay powerful foes and become a symbol of kingship. Both were kept as sacred relics reminding others of God’s power and of the authority of a kingly line (Goliath’s sword was kept with the breastplate in the tabernacle, until David needed it again and took it. See 1 Samuel 21:9.)

But what of the pot of manna? This is what I found most interesting. Recall the description of the discovery of manna in Exodus 16:13-15: “In the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing…. And when the children of Israel saw it, they said one to another, It is manna, for they wist not what it was.” The manna, a symbol of the Lord’s mercy in which he provided sustenance for the Jews in their exodus from captivity to the promised land, was found in the morning as they traveled in the wilderness, and is described as a small round thingthat lay on the ground. Any guesses as to what sacred relic among the Nephites might be a fitting substitute for the pot of manna? Significantly, it was in the morning in the wilderness when Lehi, while leading his family on their own exodus to a new promised land, discovers a strange round thing lying on the ground that gives them guidance regarding where to go, and where to find food. And like the Jews finding manna who didn’t know what it was, Lehi was also astonished and puzzled: “As my father arose in the morning, and went forth to the tent door, to his great astonishment he beheld upon the ground a round ball of curious workmanship” (1 Nephi 16:10). Lehi’s Liahona serves as a remarkably fitting parallel to the pot of manna, a symbol of the Lord’s mercy and deliverance. And like manna, it wasn’t a gift to be taken for granted, but could quit functioning as a result of rebellion.

Amazingly, all of the sacred relics in the Ark of the Covenant have a fitting parallel among the sacred relics preserved among the Nephites and kept in the charge of their high priests/kings. Bradly then states:

The cache of Nephite sacred treasures was more than sufficient, and at least equal in spiritual power to those in the Ark of the Covenant. Including as it did the interpreters, which had been touched by God and served as a medium of communication with Him, it made an ideal point of contact between God and man to rest at the center of the Nephite Holy of Holies.

This is one of many subtle and fascinating aspects of the temple in the Book of Mormon. I especially like the connection between the manna and the Liahona, and the abundance of pre-exilic temple and wisdom themes in the Book of Mormon. The Book of Mormon, as usual, is far “smarter” than Joseph Smith, meaning that its ancient influences and themes are far more sophisticated and rich than Joseph or anyone in his day could have contrived.

I am intrigued by the relationship between the small, round manna found on the ground in the morning and the food-finding round Liahona, found on the ground in the morning and listed as a “small thing” in Alma 37 when sacred relics are being turned over to Helaman by his prophet father Alma. Whether it was deliberately recognized and described to parallel manna or not, it certainly could serve as an important sacred relic for the Nephites, and possibly as part of a Nephite equivalent to the Ark of the Covenant.

There is much more one can say on this topic, such as the themes we find when Christ ministers to the Nephites and Lamanites at the temple in Bountiful. SeeThe Sermon at the Temple and the Sermon on the Mount: A Latter-Day Saint Approach, edited by John W. Welch (Provo, 1990). Of particular interest is the chapter from John Welch, “Toward an Understanding of the Sermon as a Temple Text,” which provides a lengthy list of correspondences between the LDS temple concept and the pivotal events in 3 Nephi involving Christ and His teachings at the temple. Welch helps us see that the Book of Mormon has much more temple-based influence in it that we might have previously recognized. Much of the Sermon at the Temple is drawn from the Sermon on the Mount, of course, but dismissing it as mere lazy plagiarism overlooks the significant and subtle differences between the two, and the many interesting and authentic ancients twists found in the Book of Mormon presentation.

The covenant-related aspects of the 3 Nephi text should be considered in light of the ancient covenant formulary that I believe is found not only in ancient treaties and covenants from the Middle East, but also in the restored LDS temple concept, something I discuss on my LDSFAQ page about the LDS temple. The six general elements of the ancient covenant formulary, first noted by modern scholars in the 1930s, appears to be present in the Book of Mormon in King Benjamin’s speech. See “Kingship. Coronation, and Covenant in Mosiah 1–6” by Stephen Ricks in one of my favorite books available for free online reading, King Benjamin’s Speech at the Maxwell Institute. (Since several of the links for this post are for the Maxwell Institute, I will warn readers that the books and articles on that website often no longer display the author’s names or other relevant information about the source. But this article is from Stephen Ricks, though you cannot tell by looking at the article itself. A related problem in some important articles is that longer titles are truncated, sometimes leaving out the most important information, like this one about the views of Hugh Nibley where Dr. Nibley’s name has been deleted from the displayed title. Sigh.) Also see “King Benjamin’s Speech: Forget Solomon Spaulding, Ethan Smith, and Shakespeare” at Mormanity.

Clever applications of ancient Jewish temple themes, including subtle Hebrew word plays, seem to be present in First Nephi as well, including the rich symbolism of Lehi’s vision in First Nephi 1 and his tree of life vision in First Nephi 8. Some interesting and long-overlooked temple aspects of his tree of life vision are brought out in a recent book by D. John Butler, which I discuss in “A Temple Gone Dark: An Important New Slant on the Themes of Nephi’s Vision and Lehi’s Dream.” Butler builds upon some of the new insights into ancient Jewish religion obtained by examining early records and reconstructing what was lost after the Exile and through some of the reforms that began with King Josiah. Also see David E. Bokovoy, “‘Thou Knowest That I Believe’: Invoking The Spirit of the Lord as Council Witness in 1 Nephi 11” in Interpreter: A Journal of Mormon Scripture 1 (2012): 1-23, and Kevin Christensen, “The Temple, the Monarchy, and Wisdom: Lehi’s World and the Scholarship of Margaret Barker,” in Glimpses of Lehi’s Jerusalem, ed. by John Welch, David R. Seely, and Jo Ann N. Seely (Provo: Maxwell Institute, 2004). Growing scholarship about the ancient temple increasingly sheds light on key elements of the LDS temple and the world of the Book of Mormon, where we can see many aspects of ancient temple-related traditions and paradigms in the Book of Mormon.

Here are some further resources related to the discussion above:

Kevin Christensen, “Jacob’s Connections to First Temple Traditions,” Insights, 23/4 (2003), at MaxwellInstitute.com.
Kevin Christensen, “Nephi, Wisdom, and the Deuteronomist Reform,” Insights 23/2 (2003): 2-3, at MaxwellInstitute.com.
Margaret Barker, “What Did King Josiah Reform?,” in Glimpses of Lehi’s Jerusalem, ed. By John Welch, David R. Seely, and Jo Ann N. Seely.
Margaret Barker, The Older Testament: The Survival of Themes from the Ancient Royal Cult in Sectarian Judaism and Early Christianity (London: SPCK, 1987).
See my study “Paradigms Regained: A Survey of Margaret Barker’s Scholarship and Its Significance for Mormon Studies,” FARMS Occasional Papers, no. 2 (Provo, Utah: FARMS, 2001), 28-30. See also
Daniel C. Peterson, “Nephi and His Asherah,” in Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson, ed. Davis Bitton (Provo, Utah: FARMS, 1998), 209-17.
Margaret Barker, The Great Angel: A Study of Israel’s Second God (Louisville, Ky.: Westminster/John Knox, 1992).
David E. Bokovoy, “The Spirit of the Lord as Council Witness in 1 Nephi 11,” Interpreter: A Journal of Mormon Scripture 1 (2012): 1-23.

* This entry was also posted at Mormonanity.

Noham, That’s Not History (Nor Geography, Cartography, or Logic): More on the Recent Attacks on NHM

December 23, 2013 by Jeff Lindsay

As mentioned in my previous post about the significance of Nahom, in a recent presentation at an ex-Mormon conference, a man who says he is “addicted to truth” made the claim that his searching had revealed that among 3-letter consonant groupings for place names, NHM was one of the most common. So common that you could find it almost anywhere you looked, making the occurrence of Nahom/Nehem/NHM in the Book of Mormon to be “lacking in significance.” As a reminder, here is the transcript of his comments on this topic:

We have NHM in Germany, Austria, Iran, Zimbabwe, Angola, Israel, Canada, and basically everywhere you look you can find those 3 letters. I’m sure there’s a dozen companies named NHM that all around the world as well. Basically, if it was QXP, that would be more significant because those are more rare across the languages of the world. But NHM happened to be some of the most common letters. So the significance of NHM is lacking.

This was said while displaying a slide entitled “Significance of NHM” with the following list of direct hits:

Noham, Germany
Noham, Austria
Nohom, Iran
Nhime, Angola
Nahum, Israel
Anhim, Canada
Nhaem, Vietnam
Enham, United Kingdom
Nahme, Bulgaria
Nahoma, Namibia
Nhamuai, Mozambique
Nhime, Guinea-Bissau
Nahma, Michigan
Nahimha, Tanzania
Naham, Israel

Apart from completing missing, or completely obfuscating, the real point about Nahom being confirmed as an ancient burial place in exactly the location required for Book of Mormon plausibility, Johnson’s misdirection about whether Nahom/NHM is a novel name in its own right raises further interesting questions upon closer examination. We have already pointed out (citing Warren Aston) that Nahom/NHM is an exceedingly rare name in the Arabian Peninsula, which isrelevant to the debate. What is not relevant to the debate is whether related NHM placenames also occur on other lands. But Johnson’s intriguing tactics on this point may be relevant to understanding his approach to data when he makes other supposedly objective, data-based claims on Book of Mormon authorship.

Something about that list of NHM names bothered me as soon as I saw it. I’ve traveled to a few parts of the world and have looked at many maps and many names, and just didn’t recollect ever noticing any of these places before. Would these have been obvious clues rendering NHM-based place names fairly obvious for a 19^th-century plagiarizer and conman (per Chris Johnson’s views of Joseph)? Granted, the whole premise of his argument is blatantly misguided—the key issue is that Nahom, common name or not, is rare in Arabia and is placed at exactly the right spot, reachable from Jerusalem by heading south-southeast, and within a few miles of the only place along the ancient incense trails where one can turn due east, as Nephi’s group does, and survive to reach the coast. Add to that the massive significance that Nahom, the place where Ishmael was buried, turns out to be an ancient burial place in the Arabian Peninsula and a bonus for having the NHM name attested to have been in that place in the 7^th century B.C. (Lehi’s day) by ancient altars from the tribe of Nihm that were recently discovered. Add to that the amazing fact that going nearly due east from Nahom doesn’t just get one to the coast, but to a remarkable candidate or two for the place Bountiful as described in the First Nephi 16 and 17. These are stunning finds of massive significance, regardless of how often NHM names are used in other parts of the world. Whether Africa, Germany, and North America are sprinkled with NHM names or not doesn’t detract from the value of the Arabian Peninsula evidences for Book of Mormon plausibility.

But for the moment, let’s accept Johnson’s premise that the significance of finding Nahom is somehow related to how common NHM names are anywhere in the world as, perhaps, inspiration for Joseph’s plagiarism, and then explore the significance, if any, of his list. It turns out that there are some possible serious gaps in his argument about NHM being so common. I may be missing something, so let me know if I have erred in my searching, which is entirely possible. Here’s what my searching reveals about these places:

Noham (Germany and Austria): There is nothing for Noham in Wikipedia. Google finds nothing for Noham, Austria. There are hints of something for Noham, Germany. But not much can be found until searching is done for Nöham.

Then we find this on the German Wikipedia athttp://de.wikipedia.org/wiki/Nöham_(Dietersburg):

Nöham ist ein Pfarrdorf in der Gemeinde Dietersburg und war bis zur Zusammenlegung mit Dietersburg am 1. April 1971 eine eigenständige Gemeinde. Nöham liegt an der Staatsstraße 2112 zwischen Pfarrkirchen undArnstorf und hat etwa 500 Einwohner.

This states that Nöham is a parish village with about 500 inhabitants. If it’s almost invisible to the modern world today, I don’t think it could have served as some kind of inspiration to Joseph Smith.

Nohom, Iran: Finding something on this place is much easier than it was for Noham. Something relevant shows up right away in Google:http://en.wikipedia.org/wiki/Nohom, where we read this:

Nohom (Persian: نهم‎) is a village in Sarfaryab Rural District, Sarfaryab District, Charam County, Kohgiluyeh and Boyer-Ahmad Province, Iran. At the 2006 census, its population was 186, in 39 families.

Not even big enough to be a parish village, I fear, little Nohom has a population in 2006 of just 186 people. Any chance it was there in 1830? Known to Joseph?

Nhema, Zimbabwe: A Google search for Nhema, Zimbabwe reveals Nhema is a last name, but I see no easy-to-find evidence of a noteworthy place name. When I search for “Nhema city Zimbabwe” I find a link a questionable claiming it is a place name: http://itouchmap.com/?c=zi&UF=10648647&UN=11361339&DG=PPL

This link has a map which points to an empty spot with no name east of Harare. Sorry, I’m not yet convinced that this is a notable place name in Zimbabwe. And even if it were, how could Joseph have known?

Nhime, Angola: No such place shows up in Wikipedia. But a Google search shows that at least some weather services recognize the name, and a site called Wikimapia has an entry that tags it with “beach, village.” Seehttp://wikimapia.org/13602991/Nhime-Angola-Provincia-de-Benguela. Google maps also shows a beach called Nhime in Angola. So this one exists. That’s progress. But significant? Knowable or useful to Joseph Smith? Unlikely. (Also seehttp://www.gazetteering.com/africa/angola/provincia-do-kwanza-sul/3346935-nhime.html.)

Nahum, Israel: The most interesting entry on Johnson’s list, in my opinion. This is promising because one could argue that Joseph might have recognized Nahom was a valid place name based on the occurrence of Nahum as a place in Israel. But as I mentioned in my initial post on the significance of Nahom, this argument also has a touch of weakness. Again, blame it on Wikipedia:

Wikipedia’s article on Sde Nahum, Israel explains that it is a modern kibbutz founded in 1937. Population around 550. Not likely an influence for the Book of Mormon. What about Nehama, Israel? Wikipedia doesn’t seem aware of it, so it must not exist, I suppose. But there is an Israeli “Comfort Girls” band called Habanot Nechama. Is that the link? Or what aboutNahma, Michigan? Another 500-person township. Founded 1881. Probably not an inspiration for Nahom.

Anhim, Canada: This is particularly puzzling. Where did Johnson come up with this one? Wikipedia hasn’t heard of it. Google Maps doesn’t seem to have it, and asks if maybe I meant Anaheim. Maybe I did. More on that later. Turning to Google search for Anhim, Canada, the only indication I can see of a possible place of that name — apart from my own previous blog post at Mormanity mentioning Johnson’s list – is a Google books result for River Palace that appears to mention Anhim, Canada. But when I go to that book, the apparent mention of Anhim, Canada is in fact, a rotated caption that says “Library and Archives, Canada”. Apparently the 90-degree rotation of small text was misread by Google. So strange. So again, we have another place on Johnson’s list that doesn’t appear to exist.

Nehama, Israel: Another potentially interesting item. I’m not sure it exists as a place name, though. Google’s top return for this term is the previously mentioned “Comfort Girls” band of Israel, Habanot Nechama. Not quite a hit for NHM. And not quite a place, but maybe a destination for modern music fans. I fear they came along too late to attract any farm boy groupies from upstate New York. A nice try, but alas, this one brings no comfort to Johnson’s argument.

Nhaem, Vietnam: Another place that puzzles me. Apart from the obvious question about whether transliterated Vietnamese place names were available for Joseph Smith to pluck as needed for his feverish and grueling work of plagiarizing a few words here, a few there, over and over to gradually string verses together, one also has to ask just where this place is and whether it is “significant”? There’s no Wikipedia page for any place named Nhaem (though a Wikipedia page for the obscure commune of Lvae in Cambodia shows that the commune includes 12 villages, one of which is named Doun Nhaem). But wait, there may be a place of this name with Vietnamese connections: Google’s top hit in my search is a Yelp entry for the Nha Em Restaurant and Bar in Vietnam – wait, my mistake, it’s a Vietnamese restaurant in San Jose, California. Ok, something physical exists for this one—an actual two-word place name—but this bar was probably not around in Joseph Smith’s day. The Cambodia listing, missed by Johnson, doesn’t exactly impress either and may not have been there in Joseph’s day. This one looks like a pretty wide miss at the moment.

Enham, United Kingdom: Now we’re talking. Folks, I’m happy to report that there is an actual place with a population and a history for this location. There’s not much information about it, but enough to show that Enham, England, known as Knight’s Enham until recently, actually exists, though the name today is not Enham but Enham Alamein. It was there in Joseph’s day. It is fair to list this one to show how common NHM is among the inhabitants of the earth, 804 of whom live in this sprouting metropolis. Yes, Enham Alamein is a small parish with a population of 804 according to a German website, CityPopulation.de. The population may have been smaller in Joseph’s day, but at least I think there were people there. The English 1841 Census shows 102 results for a search of people living in anything containing “Enham” in the place name. Rather small, in my opinion. Somehow I’m not sure that this would be the kind of thing that would rise to the attention of New York farmers. Perhaps we can add a colorful new link to the Solomon Spaulding theory to bring information about the obscure village Knight’s Enham to Joseph. But pending further creative work, it’s hard to see how this demonstrates NHM names are wildly common. Shouldn’t we be able to find some significant places likely to be known to Joseph given that we have such a common grouping of letters to work with?

Nahme, Bulgaria: Google doesn’t seem to find anything for this place.

Nahoma, Namibia: Ditto. Google recommends I search for Nujoma, Namibia instead. I’m not falling for that one.

Nhamuai, Mozambique: Google results don’t look promising, except thatITouchMap.com says there is a place of that name. But the map result that comes up looks like a blank spot in the hills without roads or obvious population. Strange.

Nhama, Angola: Wikipedia hasn’t heard of it. There are some weather sites listing it, and one place puts it on the map, but it looks like a rather uninhabited spot of jungle.

Nhime, Guinea-Bissau: Some weather sites show up in Google, but the closest thing to an indication of a real place name that I see is a page at GoMapper.comsaying “Nhime is a place with a very small population in the state/region of Oio, Guinea-Bissau which is located in the continent/region of Africa.” Yawn.

Nahma, Michigan: Finally! A real place. One significant enough that Wikipedia actually recognizes its existence. Whew, just in time. What does Wikipedia have to say about this important place, close enough to Joseph Smith that perhaps word of its prominent and common name could have come to him for inspiration in writing the Book of Mormon? Let’s see:

Nahma Township is a civil township of Delta County in the U.S. state of Michigan. The population was 499 at the 2000 census. Nahma was established in 1881 by the Bay De Noquet Lumber Company as the base for its upper Michigan lumbering operations.

Hmm. Tiny, obscure (no offense, dear Nahmians), and non-existent prior to 1881. Do I sense a pattern here?

Nahimha, Tanzania: Wikipedia hasn’t heard of it. But something must be there because some Islamic sites list prayer times. I finally found this at Chinci.com:

Nahimha is a tidal creek(s) in the country of Tanzania with an average elevation of 3 feet above sea level. The location is sparsely populated with 36 people per mile2 . The nearest town larger than 50,000 inhabitants takes about 2:12 hour by local transportation.An estimated 4.14% of the children below 5 years old are underweight.

A tidal creek, eh? I can see Joseph going for that, if only he had some way of knowing. This may be a real place, but it is tiny, obscure, and probably of no value to Johnson’s argument—which was a bit unfair in the first place since the consonants here are NHMH, not NHM. When it comes to arguments drawing upon Nahimha, it’s not just the children that are underweight.

Naham, Israel: Wikipedia reveals this was founded in 1950 and today has a population a little over 450. Not a hit.

It’s not just that a few of these names can be questioned due to minor oversights in scholarship and fact checking. Every one can be regarded as “lacking significance” and most appear to be bogus. The proffered list of NHM names is utterly worthless as evidence that NHM names are “among the most common” or that Joseph Smith could easily come up with the NHM root for a place name based on Johnson’s cornucopia of NHM hits. It looks like a rare and somewhat obscure root, even beyond the borders of Arabia, and even when one is willing to stretch it our with triple value endings and vowel prefixes.

A possibly glaring oversight in Johnson’s list is the omission of Anaheim, California, which would represent the most notable city for his PPT slide and the only one with a population bigger than an obscure farm village. Perhaps Johnson realized that many listeners might see through the Mickey Mouse nature of that argument, knowing that Anaheim wasn’t founded until after Joseph Smith’s day. One peek at Wikipedia’s entry for Anaheim would expose the weakness in that argument: “The city of Anaheim was founded in 1857 by 50 German-Americans. . . .” Schade! Too late to make Nahom trivial. But wait, surely the German-sounding name must be some ancient place name from Germany, right? Wikipedia brings further trouble here:

Anaheim’s name is a blend of “Ana”, after the nearby Santa Ana River, and “heim”, a common German language place name compound originally meaning “home”.

Ach du liebe! This must be why Johnson had to say auf widersehen to that argument. But Anaheim as an illustration of the insignificance of NHM is arguably no less viable than any of the other examples Johnson offers.

Does Johnson’s list of NHM names expose the insignificance of an interesting piece of Book of Mormon evidence, and help us better understand how easily Joseph Smith could have come up with an NHM-based placed name in the Arabian Peninsula? As Hugh Nibley might have said, “Noham, that’s not history.” It’s also not geography or cartography. Frankly, I find the arguments against Nahom to be lacking in significance.

Update, Dec. 23, 2013: Kudos to Mark Butler for identifying another interesting hit that was missed by Johnson: Niihima, Japan, which, according to Wikipedia, has over 100,000 people. Finally, a notable spot! Unfortunately, Wikipedia also gives this troublesome fact: “Niihama was founded on November 3, 1937.” Too late for Joseph Smith, but not too late for anti-Mormon fun. The NHM list would really have been much better and even more entertaining if Niihima had been included, along with Anaheim.

Say, do any of you know of other NHM place names that should have been on the list?

*This entry was cross-posted from Mormonanity.

Does Grant Palmer Really Claim to Have Rescued a Mormon General Authority Away from the LDS Faith?

April 13, 2013 by Jeff Lindsay

There’s a remarkable story circulating the Net in which a prominent LDS General Authority allegedly lost his faith due to the teachings of Grant Palmer, the controversial ex-Mormon author who was teaching seminary for years while secretly circulating some highly implausible theories of plagiarism of the Book of Mormon. This General Authority has come to Palmer with the statement, “We are here to learn” and continues to learn the ways of anti-Mormon truth in his regular meetings with Palmer as his guide. This General Authority allegedly has said that all of the Apostles and many other leaders know that the Church is not true but just don’t have the courage to do the right thing (like, oh, keeping their Church job for years while sharing anti-Mormon materials with others).

You can read the story in several places such as The Free Republic or on theanonymous blog that first leaked it. Here are some excerpts:

In mid-October 2012, a returned LDS Mission President contacted me to arrange a meeting. Several days later, he called again and said that a member of the First Quorum of the Seventy also wished to attend. He said the General Authority would attend on condition that I not name him or repeat any stories that would identify him. He explained that neither of them, including the GA’s wife, believed the founding claims of the restoration were true. He clarified that they had read my book, An Insider’s View of Mormon Origins, and had concluded that the LDS Church was not true; was not what it claimed to be….

We have at this writing met three times. We first met on Tuesday, October 23, 2012 and again February 14, 2013 at my house. On March 26, 2013 we convened at the GAs house. Upon entering my home for the first meeting the GA said, “We are here to learn.” I recognized him. He has been a member of the First Quorum of the Seventy for a number of years. He has served in several high profile assignments during this period. The following are the more important statements made by the GA during our first three meetings. We now meet monthly….

He said that it takes about two to three years before the new apostle discovers that the church is not true. He said it took Dieter F. Uchtdorf a little longer because he was an outsider. He said they privately talk among themselves and know the foundational claims of the restoration are not true, but continue on boldly “because the people need it,” meaning the people need the church. When the Mission President voiced skepticism and named ___ as one who surely did believe, The GA said: “No, he doesn’t.” …

When I asked the GA how he knew these things, he answered by saying that the Quorum of the Twelve today is more isolated from the Quorums of the Seventies now because there are several of them. When only one Quorum of the Seventy existed, there was more intimacy. During his one on one assignments with an apostle, conversations were more familiar. He said that none of the apostles ever said to him directly that they did not believe; but that it was his opinion based on “my interactions with them.” Also, that none of the Twelve want to discuss “truth issues,” meaning issues regarding the foundational claims of the church.

The GA stated that my disciplinary action (which would have occurred on the final Sunday of October 2010 had I not resigned), was mandated/ordered/approved by the First Presidency of the Church. I said that if the apostles know the church is not true and yet order a disciplinary hearing for my writing a book that is almost certainly true regarding the foundational claims of the church, then they are corrupt even evil. He replied, “That’s right!”

The GA said the church is like a weakened dam. At first you don’t see cracks on the face; nevertheless, things are happening behind the scenes. Eventually, small cracks appear, and then the dam will “explode.” When it does, he said, the members are going to be “shocked” and will need scholars/historians like me to educate them regarding the Mormon past.

The Mission President and the GA both said they attend church every Sunday and feel like “a hypocrite and trapped.” The GA said his ward treats him like a king and when he gives firesides and speaks to LDS congregations they have high expectations of him. He would like to do more in getting the truth out besides raising a few questions when speaking and gifting my book to others when feeling comfortable. Perhaps this is why he has reached out to me. The GA is a man of integrity and very loving. Upon leaving each time, he always gives me a big hug.

Well, he had me until the part about the hug.OK, a few other parts raise some doubts as well. But first. let me affirm that it’s possible for General Authorities and any other Latter-day Saint to have doubts. Perhaps not as extreme as the doubts revealed when Peter, the Chief Apostle, denied Christ three times, but as long as we’re in mortality, we’ll only have part of the picture and limited knowledge with many rough spots that can become source of irritating questions and doubts. Some leaders have abandoned their membership in the past. We can accept that and should be prepared to occasionally encounter more of it in the future.

But I marvel at the audacity of the claim that all the Apostles soon learn that the Church is bogus. Except poor Dieter, it took him longer because he was an outsider. An analytical German with his brains, free from the cultural blinders and influences of insider Mormon culture, ought to be one of the first to spot problems if it were all a fraud. If Grant Palmer really wrote this, and people are saying that he has confirmed it’s from him, then this allegation reminds me of just how much a stretch it was, in my opinion, when Palmer, in promoting his book, styled himself as a prominent “insider” of Mormonism.

Who could think that Bruce R. McConkie’s moving final testimony could be delivered, virtually on his deathbed, with such power and conviction by someone who thought it was all bunk and was just going through the motions to hold onto his wealth and fame? When I was 16 years old, I had a brief encounter with Apostle Ezra Taft Benson when I was a youth speaker at our Stake Conference where he was speaking and presiding. I cannot forget the spirit and faith in his heart and eyes when he looked into my soul as he shook my hand and spoke a few words to me. I have no doubt that he truly and passionately believed in the Gospel of Jesus Christ. As one gets closer to the leaders of the Church, and to those who know them well, it’s hard to miss the depth and power of their personal testimonies. There are obviously plenty of things they don’t know and surely must be areas of uncertainty and doubt, but who can seriously claim that they are willing to discuss “truth issues” (anyone heard Elders Holland or Oaks speak in the past few years?) or suggest that those who rub shoulders with them can see that they all know it’s not true?

The story in question claims that the General Authority, who now looks to Palmer and his book for truth and hope for the rest of the Church, is a member of the First Quorum of the Seventy and was before the other quorums were added. This raises some questions that others have pointed out. Wikipedia’s list of LDS General Authorities helps us check who is serving in the Quorums of the Seventy and when they were set apart as General Authorities.

For starters, here is a helpful comment offered on one of my posts where a critic cited Palmer’s story:

Grant Palmer is blowing smoke. He talks about a current member of the First Quorum of Seventy (FQS) who was familiar with how things worked when there was only one quorum of seventy. Number of current members of the FQS who were members when there was only one quorum: 0

Based on Palmer’s memorandum, certainly this mysterious GA would have been a GA before the area seventy quorums were called in April 1995, right? FQS members called before April 1995:

Carlos Amado (based in Central America)
Claudio Costa (based in Brazil)
John Dickson (based in West Africa)

So which of these three GAs, based in far flung corners of the world, is meeting with Palmer on a monthly basis? And that’s before we even get to how on earth this GA would be able to discern it takes 2-3 years for a new apostle to discover the church is not true, but it took DFU a bit longer. It would be hilarious if he wasn’t serious.

Let’s explore these claims. A good historical resource here is Wikipedia’s article on the LDS concept of the Seventy:

Second Quorum of the Seventy formed

In 1984, some seventies were appointed to the First Quorum of the Seventy who were not to serve for life, but for terms of several years. In 1989, these limited-term members were separated into a new Second Quorum of the Seventy. At the same time, the general practice was instituted of retiring all members of the First Quorum at the October general conference following their 70th birthdays, or earlier in the case of serious health problems. Some flexibility on the terms of service has emerged in recent years.

Since 1989, members of the First and Second Quorums have continued as general authorities of the church. Sometimes members are called from the Second Quorum into the First Quorum.

Since the 1976 merger of First Quorum of the Seventy, seventies are the most usual candidates to become members of the Quorum of the Twelve Apostles. Since 1976, three have been called as apostles who did not serve as general authority seventies prior to their call, including Russell M. Nelson, Dallin H. Oaks, and David A. Bednar,^[12]Nelson and Oaks were ordained apostles in 1984 under church president Spencer W. Kimball, and Bednar in 2004 under church president Gordon B. Hinckley.

Area seventies and additional quorums of seventy

At the April 1995 general conference of the church, church president Gordon B. Hinckley announced the creation of a new leadership position known as the area authority.^[13] The area authorities were to replace the regional representatives who had served as bridge of leadership between the general authorities and the local stakeand mission presidents. In 1997, it was decided that area authorities would be ordained to the office of seventy. As a result, these area authorities were renamed area authority seventies, and the church announced that these new seventies would become members of the newly-created Third, Fourth, and Fifth Quorums of the Seventy.^[14] Later, the title “area authority seventy” was shortened to area seventy, which is the title currently in use.

Area seventies serve in the various geographic regions of the world called areas in which the church is governed by area presidencies. An international area presidency is typically composed of members of the First and Second Quorums of the Seventy, while areas in the United States and Canada are directed by a member of the Presidency of the Seventy.^[15]In 2004, the Fifth Quorum of the Seventy was divided to create the Sixth Quorum of the Seventy.^[16]

So who is this mysterious General Authority who looks to a better Mormon future thanks to Palmer and his book (or rather, millions of copies of that soon-to-be best seller)? He had to be a member of the First Quorum of the Seventy back in the good ol’ days when life wasn’t so complicated with all those other quorums. 1989 is the key date, for that is when the Second Quorum was formed. So we just have to look at the list of current First Quorum members and eliminate all those who were ordained after roughly 1989, inclusive. Let’s see, that leaves, well, not exactly anybody. Nobody. So that’s looking like a problem. OK, I’m still going to give bonus points for very nice specific dates given for the meetings with the General Authority. That adds a nice granular feel of reality to the story. But the part about the good ol’ days of the First Quorum apparently adds a little too much granularity that can be checked to rule out–sigh–every candidate. That’s a step backward for the credibility of this story that so many are anxious to believe. But don’t give up yet.

Perhaps the wording was off in the story as published or in the words used by the General Authority. Let’s take that statement, “When only one Quorum of the Seventy existed, there was more intimacy” and generously reconstruct it this way: “When only a couple of Quorums of the Seventy existed, before life got so hectic with all those other quorums, there was more intimacy.” Then the critical date is April 1995, and yes, there are actual candidates in the First Quorum who were sustained before then and could conceivably be meeting monthly with guru Grant Palmer.Here are the candidates:

John B Dickson, sustained 06 Jun 1992
Carlos H Amado, sustained 01 Apr 1989
Claudio R. M. Costa, sustained 02 Apr 1994

One commenter elsewhere suggested that Jay E. Jensen could be a candidate, probably because he had been in the First Quourum of the Seventy and was serving in the Presidency of the Seventy when he was given emeritus status in October 2012. But as Wikipedia’s article on Jay E. Jensen explains, he was was “called to the Second Quorum of the Seventy in 1992 and transferred to the First Quorum of the Seventy in 1995.” That was after the other quorums were added so he would not have been reminiscing about his early intimate days in the First Quorum.

An apparent problem with these candidates is that they have been living and serving far away from Palmer’s territory of Utah. Carlos Amado is from Guatemala and has served and lived in various parts of Latin America. He was assigned as a counselor in the church’s Central America Area in 2011. Not likely to have been meeting with Grant Palmer in Salt Lake, nor to have invited Grant to his home (where, in Guatemala?). Claudio Costa was in the Idaho area for a while, but since 2011 has been assigned to Brazil. Not likely to have been having regular meetings recently with Palmer as his spiritual advisor in 2012.

So that leaves is with John B. Dickinson. I hope it’s not him. If it is, there are some curious details to consider. John is in the First Quorum now, but when he became a General Authority in 1992, he was called to the Second Quorum (same for the other two candidates considered here). It wasn’t until 1995 that he transferred to the First Quorum, and that’s when the other quorums were added, so it really doesn’t fit the story. Plus he’s been assigned to the Africa West Area since 2011. Seems hard to square his facts with the Palmer story.

The story from Palmer seems to imply an old-timer First Quorum member (not Second Quorum member who recently transferred to the First Quorum) who has a home in the Salt Lake City area and spends enough time there to meet several times with Palmer in 2012. Even if we generously reconstruct the story to cushion it with a few extra years after the time when the Second Quorum was added, I really don’t see that anybody in the current First Quorum could fit the very few details provided by Palmer. Even if we had scores of candidates to choose from, there are problems that could cause us to doubt its accuracy, but if we can’t even find a single candidate even with generous interpretations being applied, it would seem to raise legitimate grounds for putting this story on hold as potentially unreliable, pending further clarification. Grant, care to clarify? Give us a few clues? Am I missing something big and simple? Perhaps the next revision will make it more clear.

It is possible that some General Authority out there really is having testimony trouble and thinks Palmer and his book with its salamander-flavored Golden Pot tale offer unique insights into Mormonism that every Mormon should be taught one day. On the other hand, it’s also possible that the account, with no plausible candidate so far, is a tad delusional. A mean-spirited Mormon apologist might see a self-serving aspect to the story, with Palmer playing too grand a role and his questionable book being too powerful and important, all a potential red flag. I’d be more inclined to accept it if the story were promoting some other random book written by another insider to Mormonism such as, say, Conquering Innovation Fatigue. Hey, why not? That could shake a General Authority’s testimony as well as anything. Why, just the depressing chapter alone on Mormon inventor Philo Farnsworth could do the trick. No need to wait until the dam of truth bursts, either. But that’s another story.

Accurate or not, this story apparently from Palmer will increase publicity for his book and its claims. Here are some resources for you to better understand what Palmer has been up to:

“Asked and Answered: A Response to Grant H. Palmer” by James B. Allen, FARMS Review, Vol. 16, No. 1, pp. 235-85. This is an excellent review of Palmer and also a good overview of many basic anti-Mormon criticisms of the Book of Mormon and the Restoration. Also points out some glaring deficiencies in Palmer’s approach.
“Prying into Palmer” by Louis Midgley, FARMS Review, Vol. 15, No. 2, pp. 365-410. Important revelations about Palmer’s early work, and his fascination with the salamander-related documents from Mark Hoffman that were later exposed as forgeries. An interesting study in cognitive dissonance, perhaps, with an amphibian twist.
“A Summary of Five Reviews of Grant Palmer’s “An Insider’s View of Mormon Origins” (with a Few Comments of My Own)” by George E. Cobabe. Valuable information about Palmer’s (or his publisher’s) claims to being a special insider and good background material to understand what Palmer is doing with his approach.

Dig into those background stories and then do some thinking about this new story and the red flags it raises. Do you really think it’s plausible? I know a lot of people really want to believe it and love to share this kind of salacious stuff, but we may be dealing with something that is not quite as “truthy” as you may wish. We may soon have a clarification regarding some of the trouble spots that could somehow enhance its plausibility (maybe we’ll be told that it’s not actually a member of the current First Quorum after all, but an Emeritus General Authority, for example, which could add some potential candidates), or perhaps another little dam may burst as other aspects of this story buckle under the stress of investigation. But I suspect the story will live on in its current form, regardless of its problems, with many devout nonbelievers scoring it as important evidence for their preconceived notions about the Church. For those looking for truth, though, I hope they might recognize this story as part of a large body of accusations that are often not quite accurate, not quite fair, or sometimes not even close to true.If, after suitable revisions to this story, it becomes more plausible and it turns out that there really is an apostate General Authority meeting with Palmer, saying unkind things about the Apostles and the Church, and passing out copies of Palmer’s book to mission presidents and others, then I’ll be disappointed. As I said before, there are more interesting books to be giving out.

This entry was cross-posted from Mormonanity.

A New Twist on the Spalding Theory–And Sidney’s Amazing Voice Trick

September 23, 2012 by Jeff Lindsay

For some critics, the story of the lost 116 pages in the coming forth of the Book of Mormon is utterly ridiculous. Some say it shows Joseph was just making things up on the fly and would have all sorts of accidental changes as he went through the fabrication process a second time, so for safety, he just punted with the first part of the record and concocted the story of the small plates. This is the “Joseph was an idiot with bad memory” theory. The story of the 116 pages from that perspective directly challenges the popular theory of “Joseph got help from Sidney Rigdon or some other very smart person” to create the impressive and remarkably self-consistent text of the Book of Mormon. These theories based on plagiarism and texts from the likes of Solomon Spaulding or Sidney Rigdon or both assume that there was some text that had been prepared and carefully edited over many months or even years in preparation for the grand Book of Mormon scheme. When Joseph was dictating the Book of Mormon to his scribes, he must have been reading from the pre-written manuscript. If such a manuscript existed, then it would have been no trouble reading it again exactly as read before.
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