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Chapter 4 | A FAIR Analysis of: Criticism of Mormonism/Books, a work by author: Jerald and Sandra Tanner
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Chapter 6 |
Claim Evaluation |
The Changing World of Mormonism |
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Brigham Young claimed that some of the Book of Mormon witnesses doubted that they had ever seen an angel.Author's sources:
- Brigham Young, Journal of Discourses 7:164.
Some of the witnesses of the Book of Mormon, who handled the plates and conversed with the angels of God, were afterwards left to doubt and to disbelieve that they had ever seen an angel. One of the Quorum of the Twelve—a young man full of faith and good works, prayed, and the vision of his mind was opened, and the angel of God came and laid the plates before him, and he saw and handled them, and saw the angel, and conversed with him as he would with one of his friends; but after all this, he was left to doubt, and plunged into apostacy, and has continued to contend against this work. There are hundreds in a similar condition.[1]
The authors claim that Oliver Cowdery may have had doubts about his testimonyAuthor's sources:
- Times and Seasons 1841 vol. 2, p.482
As a lawyer, while writing to Phineas Young, Oliver said:
I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest.[2]
Surely Oliver's concern for his testimony included his testimony as a witness.
Eventually Oliver left the law practice he had started after leaving the Church, and journeyed to Kanesville, Iowa, with his wife and daughter and finally reunited with the Church in 1848. Before he was baptized he bore his testimony to the congregation that had gathered for a conference.
I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or as it is called by the book, Holy Interpreters. I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the Holy Interpreters. That book is true. ...It contains the everlasting gospel, and came forth to the children of men in fulfillment of the revelations of John, where he says he saw an angel come with the everlasting gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high.[3]
Oliver rejoined the Church and prepared to journey to Utah to unite with the main body of the Latter-day Saints but he died while living temporarily in Richmond, Missouri. Oliver Cowdery had contracted tuberculosis. In March 1850, while on his deathbed, Oliver used his dying breaths to testify of the truthfulness of the Book of Mormon. Lucy P. Young, his half-sister, was at his bedside and reported:
Oliver Cowdery just before breathing his last, asked his attendants to raise him up in bed that he might talk to the family and his friends, who were present. He then told them to live according to the teachings contained in the Book of Mormon, and promised them, if they would do this, that they would meet him in heaven. He then said, ‘Lay me down and let me fall asleep.’ A few moments later he died without a struggle.[4]
In November 1881, over 30 years after Oliver's death, his former law partner Judge W. Lang claimed in a letter that Oliver had admitted that the Book of Mormon was a fraud. Lang's letter claimed that the Book of Mormon was derived from the Spalding manuscript by Oliver, and that Sidney Rigdon and Joseph Smith approved the final draft. This claim cannot be considered credible for a number of reasons, among them the fact that the Spalding manuscript bears no resemblance to the Book of Mormon (something even the critics agree with), and the fact that Sidney Rigdon was never associated with Joseph Smith prior to the publication of the Book of Mormon. The basis for Lang's claim seems to be the standard Spalding theory of Book of Mormon authorship.
The witnesses to the Book of Mormon were "very gullible." The story of Hiram Page and his stone is used as an example of their gullibility.Author's sources:
- History of the Church, by Joseph Smith, vol. 1, pp.109-10
This event is discussed in the Doctrine and Covenants and Church History Seminary Teacher Manual (2013):
In 1830, the Prophet Joseph Smith encountered a challenge because Church members did not understand the order of revelation in the Church. Hiram Page claimed to receive revelations for the Church through the medium of a special stone, and some Church members, including Oliver Cowdery, believed him. Shortly before a Church conference that was held on September 26, 1830, the Lord revealed truths that helped Oliver Cowdery and others understand the order of revelation in the Church.[5]
Oliver was actually directed by the Lord to correct Hiram Page in this matter. It was a "teaching moment" for Oliver:
11 And again, thou shalt take thy brother, Hiram Page, between him and thee alone, and tell him that those things which he hath written from that stone are not of me and that Satan deceiveth him;
12 For, behold, these things have not been appointed unto him, neither shall anything be appointed unto any of this church contrary to the church covenants.
13 For all things must be done in order, and by common consent in the church, by the prayer of faith.
14 And thou shalt assist to settle all these things, according to the covenants of the church, before thou shalt take thy journey among the Lamanites. (D&C 28:11-14).
David Whitmer said that God told him to separate himself from among the Latter Day Saints.Author's sources:
- An Address to All Believers in Christ, pp. 27-28
David Whitmer, one of the Book of Mormon's Three Witnesses, said:
If you believe my testimony to the Book of Mormon; if you believe that God spake to us three witnesses by his own voice, then I tell you that in June, 1838, God spake to me again by his own voice from the heavens, and told me to "separate myself from among the Latter Day Saints, for as they sought to do unto me, should it be done unto them."[6]
and
In June, 1838, at Far West, Mo., a secret organization was formed, Doctor Avard being put in as the leader of the band; a certain oath was to be administered to all the brethren to bind them to support the heads of the church in everything they should teach. All who refused to take this oath were considered dissenters from the church, and certain things were to be done concerning these dissenters, by Dr. Avard's secret band. I make no farther statements now; but suffice it to say that my persecutions, for trying to show them their errors, became of such a nature that I had to leave the Latter Day Saints; and, as I rode on horseback out of Far West, in June, 1838, the voice of God from heaven spake to me as I have stated above.[7]
The quotations cited by the critics are taken from a pamphlet written by David Whitmer near the end of his life. In this pamphlet, called An Address to All Believers in Christ, Whitmer strongly reiterates his testimony of the Book of Mormon and his experience seeing the angel as one of the three witnesses. He then goes on to outline in detail his disagreements with the church and with Joseph Smith, Jr. It was because of these disagreements that Whitmer was ultimately excommunicated. When God told him to leave Far West, he had not been a member of the Church for weeks. God did not tell Whitmer to repudiate Mormonism.
However, since he remained among the Saints during the month after he was excommunicated, he was at potential risk of harm. Whitmer announced that "the voice of God" told him to "separate [him]self from among the Latter Day Saints" in June 1838, after the formation of Sampson Avard's secret vigilante group. David Whitmer had been excommunicated from the Church more than a month earlier, and his only continued association with the Saints was the fact that he was still living among them in Far West.
Whitmer was not instructed to leave the Church or "repudiate Mormonism," he was instructed (by God) to leave Far West after he was already excommunicated. This was arguably a very prudent course, both for Whitmer's safety and the integrity of the Restoration witnesses. Whitmer's witness of the Book of Mormon and seeing the angel is much more powerful since he forcefully maintained it even after he left the Church and disagreed with Joseph Smith.
Joseph said that John Whitmer, David Whitmer, Oliver Cowdery and Martin Harris are "too mean to mention."
History of the Church 3:232:
Is not all manner of evil of every description spoken of us falsely, yea, we say unto you falsely. We have been misrepresented and misunderstood, and belied, and the purity and integrity and uprightness of our hearts have not been known—and it is through ignorance—yea, the very depths of ignorance is the cause of it; and not only ignorance, but on the part of some, gross wickedness and hypocrisy also; for some, by a long face and sanctimonious prayers, and very pious sermons, had power to lead the minds of the ignorant and unwary, and thereby obtain such influence that when we approached their iniquities the devil gained great advantage—would bring great trouble and sorrow upon our heads; and, in fine, we have waded through an ocean of tribulation and mean abuse, practiced upon us by the ill bred and the ignorant, such as Hinkle, Corrill, Phelps, Avard, Reed Peck, Cleminson, and various others, who are so very ignorant that they cannot appear respectable in any decent and civilized society, and whose eyes are full of adultery, and cannot cease from sin. Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them. Marsh and "another," whose hearts are full of corruption, whose cloak of hypocrisy was not sufficient to shield them or to hold them up in the hour of trouble, who after having escaped the pollution of the world through the knowledge of their Lord and Savior Jesus Christ, became again entangled and overcome—their latter end is worse than the first. But it has happened unto them according to the word of the Scripture: "The dog has returned to his vomit, and the sow that was washed to her wallowing in the mire."
Oliver Cowdery was accused of being involved in counterfeiting.
History of the Church 3:16:
Charges Against Oliver Cowdery.
Wednesday, April 11,—Elder Seymour Brunson preferred the following charges against Oliver Cowdery, to the High Council at Far West: 1
To the Bishop and Council of the Church of Jesus Christ of Latter-day Saints, I prefer the following charges against President Oliver Cowdery.
"First—For persecuting the brethren by urging on vexatious law suits against them, and thus distressing the innocent.
"Second—For seeking to destroy the character of President Joseph Smith, Jun., by falsely insinuating that he was guilty of adultery.
"Third—For treating the Church with contempt by not attending meetings.
"Fourth—For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelations whatever, in his temporal affairs.
"Fifth—For selling his lands in Jackson county, contrary to the revelations.
"Sixth—For writing and sending an insulting letter to President Thomas B. Marsh, while the latter was on the High Council, attending to the duties of his office as President of the Council, and by insulting the High Council with the contents of said letter.
"Seventh—For leaving his calling to which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law.
Eighth—For disgracing the Church by being connected in the bogus business, as common report says.
"Ninth—For dishonestly retaining notes after they had been paid; and finally, for leaving and forsaking the cause of God, and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession."[8]
Oliver Cowdery is not a reliable witness because he joined a Methodist church after his excommunication.
Some of the Book of Mormon witnesses later followed James Strang, and, according to the authors, "their testimony is recorded in almost the same way that the testimony of the eleven witnesses is recorded in the Book of Mormon."Author's sources:
- James Strang, Gospel Herald, January 20, 1848
- William E. McLellin, The Ensign of Liberty, Kirtland, Ohio, April, 1847
- John Whitmer's History, p.23
- Latter-Day Saints' Millennial Star, vol. 8, pp.124-28
No one doubts that Strang had a set of a few very small metallic plates in his possession, or that they were removed from the earth in the manner reported above. In that sense, there would be nothing for his witnesses to deny.
Wrote Daniel C. Peterson in "Defending the Faith: The story behind James Strang and his sect," Deseret News (9 June 2011) off-site
The two sets of inscribed plates that Strang claimed to have found in Wisconsin and Michigan beginning in 1845 almost certainly existed. Milo Quaife's early, standard biography of Strang reflects that, while Strang's angelic visitations "may have had only a subjective existence in the brain of the man who reported them, the metallic plates possessed a very material objective reality."
And they were almost certainly forgeries.
The first set, the three "Voree" or "Rajah Manchou" plates, were dug up by four "witnesses" whom Strang had taken to the plates' burial place. Illustrated and inscribed on both sides, the Rajah Manchou plates were roughly 1.5 by 2.75 inches in size — small enough to fit in the palm of a hand or to carry in a pocket.[9]
Ex-strangite Isaac Scott, who was once a leader in the Strangite Church, stated that Caleb P. Barnes told him that he and Strang had actually fabricated the plates. According to Scott, the men,
made the 'plates' out of Ben [Perce]'s old kettle and engraved them with an old saw file, and ... when completed they put acid on them to corrode them and give them an ancient appearance; and that to deposit them under the tree, where they were found, they took a large auger ... which Ben [Perce] owned, put a fork handle on the auger and with it bored a long slanting hole under a tree on 'The Hill of Promise,' as they called it, laying the earth in a trail on a cloth as taken out, then put the 'plates' in, tamping in all the earth again, leaving no trace of their work visible. [10]
Peterson continues:
Among the many who saw them was Stephen Post, who reported that they were brass and, indeed, that they resembled the French brass used in familiar kitchen kettles. "With all the faith & confidence that I could exercise," he wrote, "all that I could realize was that Strang made the plates himself, or at least that it was possible that he made them." One source reports that most of the four witnesses to the Rajah Manchou plates ultimately repudiated their testimonies.
The 18 "Plates of Laban," likewise of brass and each about 7.5 by 9 inches, were first mentioned in 1849 and were seen by seven witnesses in 1851. These witnesses' testimony was published as a preface to "The Book of the Law of the Lord," which Strang said he derived from the "Plates of Laban." (He appears to have begun the "translation" at least as early as April 1849. An 84-page version appeared in 1851; by 1856, it had reached 350 pages.) Strang's witnesses report seeing the plates, but mention nothing miraculous. Nor did Strang supply any additional supporting testimony comparable to that of the Three Witnesses to the Book of Mormon.
One of the witnesses to the "Plates of Laban," Samuel P. Bacon, eventually denied the inspiration of Strang's movement and denounced it as mere "human invention." Another, Samuel Graham, later claimed that he had actually assisted Strang in the creation of the plates.[11]
Chauncy Loomis, in a letter to Joseph Smith III dated 10 Nov. 1888 and published in the Saint's Herald, talked of a conversation that he had with George Adams. Adams described how Strang had asked him to dress in a long white robe and use phosphorous to impersonate an angel. Adams also reported that Samuel Graham talked about how he and Strang fabricated the Plates of Laban. Loomis reported that Samuel Bacon discovered fragments of the plates hidden in the ceiling of Strang's house, and then left the Strangite Church.
At this time George [Adams] was gone from the island on some business. When he returned and saw how things were going he left the island with his family. I saw him and wife after this on Mackinaw Island. He said to me, “Brother Loomis, I always thought you to be an honest man, but you are like poor dog Tray; you have been caught in bad company, and now my advice to you is to leave the island, for I tell you Strang is not a prophet of God. I consider him to be a self-confessed imposter. Strang wanted me to get a couple of bottles of phosphoros and dress myself in a long white robe and appear on the highest summit on the island, called Mount Pisgah, break the bottles, make an illumination and blow a trumpet and disappear so that he might make it appear that an angel had made them a visit; that it might beget faith in the Saint.” I said to him, “Brother Adams, how is it that you deny the testimony given by you so long ago, that you knew Strang was a prophet of God?” “Well, brother Loomis, I will tell you: I was in the spirit of Strang then.” I have since thought that if he ever spoke the truth it was then. I speak of these things that you may see how we were Strang led. I was in the spirit of Strang and foretold some things that would befall us which never came to pass; but I believe that myself and another brother at one time had the Spirit of God, for we prophesied that Strang would be killed, and the Saints would be driven from the island, which truly did come to pass. I shall now make some statement in regard to others who were the chief men of the kingdom. Bro. Samuel Graham, I think, president of the Twelve, declared that he and Strang made those plates that Strang claimed to translate the Book of the Law from. But they in the first place prepared the plates and coated them with beeswax and then formed the letters and cut them in with a pen knife and then exhibited them to the rest of the Twelve. The facts were Graham apostatized and left the island, taking his family and Strang’s first wife, Mary, with him to Voree, Wisconsin. At this time Strang was at Detroit, Michigan. His wife never returned to him; he had four others besides and some concubines. Bro. Samuel Bacon says that in repairing Strang’s house he found hid behind the ceiling the fragments of those plates which Strang made the Book of the Law from. He turned infidel and left the island. [11]
Peterson concludes,
"We can hardly escape the conclusion," writes Quaife, "that Strang knowingly fabricated and planted them for the purpose of duping his credulous followers" and, accordingly, that "Strang's prophetic career was a false and impudent imposture." A more recent biographer, Roger Van Noord, concludes that "based on the evidence, it is probable that Strang — or someone under his direction — manufactured the letter of appointment and the brass plates to support his claim to be a prophet and to sell land at Voree. If this scenario is correct, Strang's advocacy of himself as a prophet was more than suspect, but no psychological delusion."
Thus, Strang's plates were much less numerous than those of the Book of Mormon, his witnesses saw nothing supernatural and his translation required the better part of a decade rather than a little more than two months. (Quite unlike the semi-literate Joseph Smith, Strang was well-read. He had been an editor and lawyer before his involvement with Mormonism.) Perhaps most strikingly, unlike the witnesses to the Book of Mormon, some (at least) of Strang's witnesses later denied their testimonies.
The contrasts work very much in Joseph Smith's favor.[12]
In summary, Strang and his witnesses:
The collective testimony of the Book of Mormon Witnesses is, in terms of its evidentiary value and strength, far more challenging to critics than is the testimony of James J. Strang's witnesses.
Martin Harris changed his religion thirteen times. The authors claim that Latter-day Saint author Richard Anderson was "forced to acknowledge that Martin Harris' life shows evidence of 'religious instability'."
Even early anti-Mormons who knew Harris, or knew those acquainted with Harris, believed that he was “honest,” and “industrious,” “benevolent,” and a “worthy citizen.” [13] Wrote the local paper on Harris' departure with the Saints:
Several families, numbering about fifty souls, took up their line of march from this town last week for the “promised land,” among whom was Martin Harris, one of the original believers in the “Book of Mormon.” Mr. Harris was among the early settlers of this town, and has ever borne the character of an honorable and upright man, and an obliging and benevolent neighbor. He had secured to himself by honest industry a respectable fortune—and he has left a large circle of acquaintances and friends to pity his delusion.[14]
Pomeroy Tucker, who knew Harris but didn’t believe in the Book of Mormon, once noted:
How to reconcile the act of Harris in signing his name to such a statement [his Book of Mormon testimony], in view of the character of honesty which had always been conceded to him, could never easily be explained. [15]
Some have argued that Harris' tendency to associate with a number of LDS "splinter groups" indicates that he was "unstable and easily influenced by charismatic leaders." [16]
This claim fundamentally distorts Harris' activities during this period. [17] Wrote Matthew Roper:
Martin was excommunicated in December 1837 in Kirtland, Ohio, where he remained for the next thirty-two years. During this time, Harris associated himself with Warren Parrish and other Kirtland dissenters who organized a church. On March 30, 1839, George A. Smith wrote a letter from Kirtland describing some of the divisions in the Parrish party. "Last Sabbath a division arose among the Parrish party about the Book of Mormon; John F. Boynton, Warren Parrish, Luke Johnson and others said it was nonsense. Martin Harris then bore testimony of its truth and said all would be damned if they rejected it." Such actions suggest a significant degree of independence for which Harris is generally not given credit. [18]
Harris managed to frustrate many other religious groups by his continued insistence on preaching the Book of Mormon instead of their tenets. He eventually returned to the Church and died in full fellowship.
The witnesses were men considered honest, responsible, and intelligent. Their contemporaries did not know quite what to make of three such men who testified of angels and gold plates, but they did not impugn the character or reliability of the men who bore that testimony.
Some critics have used a December 1838 quote from the Prophet Joseph Smith to impugn the character of the Witnesses to the Book of Mormon. The above is the standard representation of this quote. Joseph Smith wrote to the Saints on 16 December 1838 to provide comfort to the them and update them on his current condition in Liberty Jail:
To the Church of Jesus Christ of Latter-day Saints in Caldwell county, and all the Saints who are scattered abroad, who are persecuted, and made desolate, and who are afflicted in divers manners for Christ's sake and the Gospel's, by the hands of a cruel mob and the tyrannical disposition of the authorities of this state; and whose perils are greatly augmented by the wickedness and corruption of false brethren, greeting: May grace, mercy, and the peace of God be and abide with you; and notwithstanding all your sufferings, we assure you that you have our prayers and fervent desires for your welfare, day and night. We believe that that God who seeth us in this solitary place, will hear our prayers, and reward you openly.
Know assuredly, dear brethren, that it is for the testimony of Jesus that we are in bonds and in prison. But we say unto you, that we consider that our condition is better (notwithstanding our sufferings) than that of those who have persecuted us, and smitten us, and borne false witness against us; and we most assuredly believe that those who do bear false witness against us, do seem to have a great triumph over us for the present. [19]
By this time, all of the three witnesses had fallen away from the Church after severe disagreements with Joseph Smith. This is why Joseph Smith published the comment in the letter—Joseph was angry with them:
Was it for committing adultery that we were assailed? We are aware that that false slander has gone abroad, for it has been reiterated in our ears. These are falsehoods also. Renegade "Mormon" dissenters are running through the world and spreading various foul and libelous reports against us, thinking thereby to gain the friendship of the world, because they know that we are not of the world, and that the world hates us; therefore they [the world] make a tool of these fellows [the dissenters]; and by them try to do all the injury they can, and after that they hate them worse than they do us, because they find them to be base traitors and sycophants.
Such characters God hates; we cannot love them. The world hates them, and we sometimes think that the devil ought to be ashamed of them.
We have heard that it is reported by some, that some of us should have said, that we not only dedicated our property, but our families also to the Lord; and Satan, taking advantage of this, has perverted it into licentiousness, such as a community of wives, which is an abomination in the sight of God.
When we consecrate our property to the Lord it is to administer to the wants of the poor and needy, for this is the law of God; it is not for the benefit of the rich, those who have no need; and when a man consecrates or dedicates his wife and children, he does not give them to his brother, or to his neighbor, for there is no such law: for the law of God is, Thou shalt not commit adultery. Thou shalt not covet thy neighbor's wife. He that looketh upon a woman to lust after her, has committed adultery already in his heart. Now for a man to consecrate his property, wife and children, to the Lord, is nothing more nor less than to feed the hungry, clothe the naked, visit the widow and fatherless, the sick and afflicted, and do all he can to administer to their relief in their afflictions, and for him and his house to serve the Lord. In order to do this, he and all his house must be virtuous, and must shun the very appearance of evil.
[Page 231]
Now if any person has represented anything otherwise than what we now write, he or she is a liar, and has represented us falsely—and this is another manner of evil which is spoken against us falsely.[20]
It is on this page that we get the quote from Joseph referencing the men specifically. Notice how he states only that they are "mean" and nothing more:
And now, brethren, we say unto you—what more can we enumerate? Is not all manner of evil of every description spoken of us falsely, yea, we say unto you falsely. We have been misrepresented and misunderstood, and belied, and the purity and integrity and uprightness of our hearts have not been known—and it is through ignorance—yea, the very depths of ignorance is the cause of it; and not only ignorance, but on the part of some, gross wickedness and hypocrisy also; for some, by a long face and sanctimonious prayers, and very pious sermons, had power to lead the minds of the ignorant and unwary, and thereby obtain such influence that when we approached their iniquities the devil gained great advantage—would bring great trouble and sorrow upon our heads; and, in fine, we have waded through an ocean of tribulation and mean abuse, practiced upon us by the ill bred and the ignorant, such as Hinkle, Corrill, Phelps, Avard, Reed Peck, Cleminson, and various others, who are so very ignorant that they cannot appear respectable in any decent and civilized society, and whose eyes are full of adultery, and cannot cease from sin. Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them. Marsh and "another," whose hearts are full of corruption, whose cloak of hypocrisy was not sufficient to shield them or to hold them up in the hour of trouble, who after having escaped the pollution of the world through the knowledge of their Lord and Savior Jesus Christ, became again entangled and overcome—their latter end is worse than the first. But it has happened unto them according to the word of the Scripture: "The dog has returned to his vomit, and the sow that was washed to her wallowing in the mire."[21]
One critic claims that "During the summer of 1837, while in Kirtland, David Whitmer, Martin Harris, and Oliver pledged their new loyalty to a prophetess who used a black seer stone and danced herself into 'trances.'[22]"
The author's source is "Biographical Sketches, Lucy Mack Smith, p. 211-213". Following the source we read this:
There is no mention of Martin Harris in this account. Thus we can only conclude that the author misinterpreted (whether deliberately or not we won't say) his sources.
One critic wrote:
As mentioned previously, Martin had a reputation for extreme superstition and was generally known as an unstable, gullible, and inconsistent individual.Mormon writers have conceded as much. In the Church’s Millennial Star it was noted that Martin “was filled with the rage and madness of a demon” and “one day he would be one thing, and another day another thing.” Martin “became partially deranged or shattered, as many believed, flying from one thing to another, as if reason and common sense were thrown off their balance.”
The article continues on with Martin’s dishonesty and immoral and inconsistent character.
The author's source is "Millenial Star, November 15, 1846, Sketches of Notorious Characters, p. 124-125."
The author seems to think that the Saints thought of him as deranged. The quote, in context is clearly referring to the Saints' perception that Martin was possessed by a very real Devil or false Spirit. They believed in him as an honest and upright man. Thus, this is not so much as an observation of his supposed "superstitious nature", but of the sadness and anger they expressed when they saw an honest, upright, respectable gentleman taken in by evil influences and left the Church they loved and which he helped found.
All of these incidences beg questions:
These are all, in the end, testaments to the strength and integrity of the witnesses in general and their integrity as witnesses to truth. They held true to their testimony even in the face of great temptation. That—in and of itself—is testimony to their reliability.
Martin Harris said that he only saw the plates with his "spiritual eyes."Author's sources:
- Marvin S. Hill, Dialogue: A Journal of Mormon Thought, Winter, 1972, pp.83-84.
Why did Martin Harris use the particular phraseology that he did in describing his experience? Perhaps the answer lies in another passage found in the book of Ether 12:19.
And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad.
Here it is noted that those people who have "exceedingly strong" faith can see things "within the veil." But even though they see things in the spiritual realm "with their eyes" it is described as beholding things with "an eye of faith."
Another possibility can be seen in the text of Moses 1:11. It reads:
But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me; and I beheld his face.
This dovetails nicely with the description of David Whitmer who "explained that he saw the plates, and with his natural eyes, but he had to be prepared for it—that he and the other witnesses were overshadowed by the power of God." [23]
David Whitmer said that he "handled the plates," but that he "did not touch nor handle the plates."Author's sources:
- Saints Herald, 1882
David Whitmer helps clear up the “spiritual” vs. “natural” viewing of the plates. Responding to the interviewer who questioned Harris. Anthony Metcalf wrote:
In March 1887, I wrote a letter to David Whitmer, requesting him to explain to me the condition he was in when he saw the angel and the plates, from which the Book of Mormon is supposed to have been translated. In April, 1887, I received a letter from David Whitmer, dated on the second of that month, replying to my communication, from which I copy, verbatim, as follows:
‘In regards to my testimony to the visitation of the angel, who declared to us three witnesses that the Book of Mormon is true, I have this to say: Of course we were in the spirit when we had the view, for no man can behold the face of an angel, except in a spiritual view, but we were in the body also, and everything was as natural to us, as it is at any time. Martin Harris, you say, called it ‘being in vision.’ We read in the Scriptures, Cornelius saw, in a vision, an angel of God, Daniel saw an angel in a vision, also in other places it states they saw an angel in the spirit. A bright light enveloped us where we were, that filled at noon day, and there in a vision, or in the spirit, we saw and heard just as it is stated in my testimony in the Book of Mormon. I am now passed eighty-two years old, and I have a brother, J. J. Snyder, to do my writing for me, at my dictation.[24]
Martin Harris said that the eight witnesses never saw the plates.
In 1876, John Whitmer, one of the Eight Witnesses, wrote a lengthy letter to Mark Forscutt, which included the following:
Oliver Cowdery lived in Richmond, Mo., some 40 miles from here, at the time of his death. I went to see him and was with him for some days previous to his demise. I have never heard him deny the truth of his testimony of the Book of Mormon under any circumstances whatever. . . . Neither do I believe that he would have denied, at the peril of his life; so firm was he that he could not be made to deny what he has affirmed to be a divine revelation from God. . . .
I have never heard that any one of the three or eight witnesses ever denied the testimony that they have borne to the Book as published in the first edition of the Book of Mormon. There are only two of the witnesses to that book now living, to wit., David Whitmer, one of the three, and John Wh[itmer], one of the eight. Our names have gone forth to all nations, tongues and people as a divine revelation from God. And it will bring to pass the designs of God according to the declaration therein contained.[25]
"Mr. [John] Whitmer is considered a truthful, honest and law abiding citizen by this community, and consequently, his appointment [to preach] drew out a large audience. Mr. Whitmer stated that he had often handled the identical golden plates which Mr. Smith received from the angel...."[26]
No visions actually occurred in the Kirtland Temple. William McClellin claimed that there was "no endowment."
McLellin was among the first apostles called in this dispensation, on 14 February 1835.[27] McLellin was present for the dedication, but was disappointed with it. He wrote, "We passed through it [the Kirtland endowment]; but I, in all candor say, we were most egregiosly mistaken or disappointed!"[28] McLellin went on to describe the reason for his disappointment:
In a few days I said to Joseph: "I am disappointed! I supposed—yet, I believed that during the endowment, I should get knowledge but I have not."
He said to me, "What do you want?"
I said, "I want to know for myself (italics in original)."[29]
There is no mention here of those who claim to receive knowledge being drunk—we learn only that McLellin did not receive what he sought. This was a recurring theme of McLellin's—he often mentioned the endowment and the fact that it was a disappointment, or did not achieve what was anticipated. For example:
Material from the Presbyterian "Westminster Confession" is "probably" the source for Alma 40.Author's sources:
- Westminster Confession; Alma 40
When one considers the short amount of time in which production of the Book of Mormon was completed, it is not reasonable to believe that such detailed and difficult method of generating text was a factor in the process even if one does not believe in the book's divine origin. If Joseph were attempting to plagiarize The Westminster Confession, he ought to have taken the easier route of duplicating entire sentences or even paragraphs in the manner that the critics accuse him of doing with passages from Isaiah. Why would Joseph “plagiarize” a well known source such as the Bible so precisely, yet go through a potentially slow and difficult process of extracting phrases and ideas from a lesser known source in order to produce a few verses in a single book in the Book of Mormon?
Critics can always find “source material” for the Book of Mormon if they extract small enough phrases from their alleged source documents. Since both the Book of Mormon and The Westminster Confessional are religious documents, it is not unreasonable to expect similar words and phrases.
The critics would have us believe that Joseph Smith read the first two verses in Chapter 32 of The Westminster Confession, and then produced Alma 40:11, 13, 14 and 20. In addition to the verses shown, it is indicated by the critics that there is much additional material that shows a relationship between the two texts. The following is a comparison of the verses shown in Alma 40 and The Westminster Confession, Chapter 32:1-2 as they are presented and arranged by the critics:
Alma 40:11, 12, 13, 14 and 20 | The Westminster Confession Chapter 32 Verses 1-2 |
---|---|
"... the state of the soul between death and the resurrection..." (Book of Mormon, Alma 40:11) | "... the State of Men after Death, and of the Resurrection..." (The Westminster Confession, chap. 32, Title) |
"... the spirits ... are taken home to that God who gave them life" (Alma 40:11) | "... their souls ...return to God who gave them" (Westminster Confession 32:1) |
"... the spirits of those who are righteous are received into a state of happiness,..." (Alma 40:12) | "... The souls of the righteous, ...are received into the highest heavens, ..." (Westminster Confession 32:1) |
"... the spirits of the wicked, ... shall be cast out into outer darkness;..." (Alma 40:13) | "... the souls of the wicked are cast into hell, ...and utter darkness,..." (Westminster Confession 32:1) |
"... the souls of the wicked, yea, in darkness, remain in this state, ...until the time of their resurrection" (Alma 40:14) | "... the souls of the wicked.... remain in.... darkness, reserved to the judgment of the great day" (Westminster Confession 32:2) |
"... the souls and the bodies are re-united,..." (Alma 40:20) | "... bodies ...shall be united again to their souls..." (Westminster Confessions 32:2) |
Notice the careful and extensive use of ellipses in order to string together various short phrases from the two sources in order to force a similarity. When arranged in this manner, the "similarities" look obvious. However, by examining the full text of the verses from both Alma 40 and The Westminster Confession Chapter 32, we see a much more convoluted comparison (Phrases which are claimed to be similar between the two texts are highlighted in bold).
Alma 40:11, 12, 13, 14 and 20 | The Westminster Confession Chapter 32 Verses 1-2 |
---|---|
11 Now, concerning the state of the soul between death and the resurrection—Behold, it has been made known unto me by an angel, that the spirits of all men, as soon as they are departed from this mortal body, yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. (Alma 40:11)
12 And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow. 13 And then shall it come to pass, that the spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house—and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil. 14 Now this is the state of the souls of the wicked, yea, in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection. 15-19... 20 Now, my son, I do not say that their resurrection cometh at the resurrection of Christ; but behold, I give it as my opinion, that the souls and the bodies are reunited, of the righteous, at the resurrection of Christ, and his ascension into heaven. |
CHAPTER XXXII. Of the State of Man After Death, and of the Resurrection of the Dead. I. The bodies of men, after death, return to dust, and see corruption; but their souls (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.
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It is difficult to believe or accept the convoluted process that Joseph Smith would have had to go through in order to produce completely coherent text in Alma 40 verses 11-20 while selectively stealing ideas and phrases from the verses highlighted in The Westminster Confession. Furthermore, one should not be surprised to see words such as "soul," "spirit," "wicked," "resurrection," and "mortal" used in two different religious texts.
One short phrase which could be claimed to have been copied verbatim into the Book of Mormon from the Westminster Confession in the verses shown above: "God who gave." However, the same claim could be made that this phrase was copied from Ecclesiastes 12:7:
Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. (Ecclesiastes 12:7) (emphasis added)
To make a comparison at this level of sentence breakdown becomes an exercise in absurdity.
Joseph is claimed to have copied the name "Nephi" from the Apocrypha.Author's sources:
- Authors' opinion.
It is certainly possible that Joseph may have encountered the name Nephi as a place name in the King James translation of the Apocrypha (2 Maccabees), however, the Book of Mormon also includes many names that are present in the King James Bible itself. The inclusion of one additional name in this list does not make a significant difference in accusations that Joseph acquired names in the Book of Mormon from other sources. With regard to the name “Nephi,” the important question that must be considered is whether the name “Nephi” is an appropriate name for the time and place to which it is attributed in the Book of Mormon?[35]
Nephi acknowledges an Egyptian connection when he states, “Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians.” 1 Nephi 1:2
The name “Nephi” may be derived from the names “Nfr” (meaning “good”) or “Nfw,” (meaning “captain”), which are both attested Egyptian names appropriate to the time and place in which Nephi existed.[36] Therefore, the inclusion of the name "Nephi" in the Book of Mormon in the timeframe of 600 B.C. does not constitute an anachronism.
The presence of the name "Nephi" is appropriate for the time and place described by the Book of Mormon. Existing evidence indicates that an Apocrypha was not even available to Joseph Smith at the time that he was translating the Book of Mormon. If anything, the presence of the name "Nephi" in the Apocrypha further validates it as an authentic name in the Book of Mormon.
The story of Moses leading the children of Israel out of Egypt is claimed to be the source for the book of 1 Nephi.
The Book of Mormon is proven false because it quotes Malachi many years before it was written.Author's sources:
If Joseph was a fraud, why would he plagiarize the one text—the King James Bible—which his readers would be sure to know, and sure to react negatively if they noticed it? The Book of Mormon contains much original material—Joseph didn't "need" to use the KJV; he is obviously capable of producing original material.
The Book of Mormon claims to be a "translation." Therefore, the language used is that of Joseph Smith. Joseph could choose to render similar (or identical) material using King James Bible language if that adequately represented the text's intent.
The translation language may resemble Malachi, but the work is not attributed to Malachi. Only if we presume that the Book of Mormon is a fraud at the outset is this proof of anything. If we assume that it is a translation, then the use of Bible language tells us merely that Joseph used biblical language.
Joseph used entire chapters (e.g., 3 Nephi 12-14: based on biblical texts that he did not claim were quotations from original texts (even Malachi is treated this way by Jesus in 3 Nephi 24-25:. If these are not a problem, then a resemblance to biblical language elsewhere is not either, since that is simply how Joseph translated.
The story of Lazarus being raised from the dead is a source for the story of Ammon.
The story of Alma was taken from the story of Paul.
The Book of Mormon is proven false because it contains material found in the New Testament.Author's sources:
- 1 John 1:3 compared to 1 Nephi 1:18
- John 11:50 compared to 1 Nephi 4:13
- Romans 5:51 - [ATTENTION!] compared to 1 Nephi 11:22
- Revelations 7:14 compared to 1 Nephi 12:11
- 1 Corinthians 3:15 compared to 1 Nephi 22:17
- Romans 7:24 compared to 2 Nephi 4:17
- Revelations 20:13 compared to 2 Nephi 9:12
- Revelations 22:11 compared to 2 Nephi 9:16
- Hebrews 12:2 compared to 2 Nephi 9:18
- Romans 8:6 compared to 2 Nephi 9:39
- Galatians 3:28 compared to 2 Nephi 10:16
- Acts 4:12 compared to 2 Nephi 25:20
- John 1:29 compared to 1 Nephi 10:10 and 2 Nephi 31:4
- 1 Corinthians 15:58 compared to Mosiah 5:15
- 1 Corinthians 15:55 compared to Mosiah 16:7
- John 5:29 compared to Mosiah 16:11
- Galatians 5:1 compared to Alma 58:40
- John 3:7 compared to Mosiah 27:25
- 2 Corinthians 6:17 compared to Alma 5:57
- Hebrews 12:1 compared to Alma 7:15
- Luke 7:9 compared to Alma 19:10
- John 3:14 compared to Helaman 8:14
Critics Jerald and Sandra Tanner present many examples of supposed "borrowing" of New Testament phrases by the Book of Mormon. When lined up in a list (without the text to compare) these can seem impressive. When the small amount of text which some have in common is seen, however, they become less convincing.
Furthermore, the Tanners do nothing to explore how common such phrases were in the preaching, writing, and speaking of Joseph's day. As discussed on the main page, many modern speakers use Shakespearean terms every day without realizing it. Some biblical phrases were simply part of the vocabulary of Joseph's day.
Google Books allows us to search many publications from the 19th century. It provides an estimate of how common these phrases were in religious and other discussion. This analysis is not to claim that Joseph read these books, but simply that these phrases were in common, frequent use for religious discussions. Since he had attended many sermons and meetings, it seems unlikely that he would not have been exposed to them over and over again. Furthermore, they were likely part of the "common language" of his era--some approach the status of cliches that one would use almost without thinking, or even knowing its source.
List | New Testament | Book of Mormon | Comments |
---|---|---|---|
1 |
1 John 1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. |
1 Nephi 1:18 18 Therefore, I would that ye should know, that after the Lord had shown so many marvelous things unto my father, Lehi, yea, concerning the destruction of Jerusalem, behold he went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard. |
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2 |
John 11:50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. |
1 Nephi 4:13 Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than that a nation should dwindle and perish in unbelief. |
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3 |
[ATTENTION!] – WHAT REFERENCE? |
1 Nephi 11:22 And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things. |
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4 |
Rev 7:14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. |
1 Nephi 12:11 And the angel said unto me: Look! And I looked, and beheld three generations pass away in righteousness; and their garments were white even like unto the Lamb of God. And the angel said unto me: These are made white in the blood of the Lamb, because of their faith in him. |
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5 |
1 Cor 3:15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. |
1 Nephi 22:17 Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire. |
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6 |
Romans 7:24 O wretched man that I am! who shall deliver me from the body of this death? |
2 Nephi 4:17 Nevertheless, notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities. |
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7 |
Rev 20:13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. |
2 Nephi 9:12 And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. |
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8 |
Rev 22:11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. |
2 Nephi 9:16 And assuredly, as the Lord liveth, for the Lord God hath spoken it, and it is his eternal word, which cannot pass away, that they who are righteous shall be righteous still, and they who are filthy shall be filthy still; wherefore, they who are filthy are the devil and his angels; and they shall go away into everlasting fire, prepared for them; and their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end. |
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9 |
Heb 12:2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. |
2 Nephi 9:18 But, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever. |
|
10 |
Romans 8:6 For to be carnally minded is death; but to be spiritually minded is life and peace. |
2 Nephi 9:39 O, my beloved brethren, remember the awfulness in transgressing against that Holy God, and also the awfulness of yielding to the enticings of that cunning one. Remember, to be carnally-minded is death, and to be spiritually-minded is life eternal. |
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11 |
Gal 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. |
2 Nephi 10:16 Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God. |
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12 |
Acts 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. |
2 Nephi 25:2 And now, my brethren, I have spoken plainly that ye cannot err. And as the Lord God liveth that brought Israel up out of the land of Egypt, and gave unto Moses power that he should heal the nations after they had been bitten by the poisonous serpents, if they would cast their eyes unto the serpent which he did raise up before them, and also gave him power that he should smite the rock and the water should come forth; yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved. |
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13 |
John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. |
1 Nephi 10:10 And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world. 2 Nephi 31:4 Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord showed unto me, that should baptize the Lamb of God, which should take away the sins of the world. |
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14 |
1 Cor 15:58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. |
Mosiah 5:15 Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all. Amen. |
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15 |
1 Cor 15:55 O death, where is thy sting? O grave, where is thy victory? |
Mosiah 16:7 And if Christ had not risen from the dead, or have broken the bands of death that the grave should have no victory, and that death should have no sting, there could have been no resurrection. |
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16 |
John 5:29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. |
Mosiah 16:11 If they be good, to the resurrection of' endless life and happiness; and if they be evil, to the resurrection of endless damnation, being delivered up to the devil, who hath subjected them, which is damnation— |
|
17 |
Gal 5:1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. |
Alma 58:40 But behold, they have received many wounds; nevertheless they stand fast in that liberty wherewith God has made them free; and they are strict to remember the Lord their God from day to day; yea, they do observe to keep his statutes, and his judgments, and his commandments continually; and their faith is strong in the prophecies concerning that which is to come. |
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17 |
John 3:7 Marvel not that I said unto thee, Ye must be born again. |
Mosiah 27:25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters; |
|
18 |
2 Cor 6:17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. |
Alma 5:57 And now I say unto you, all you that are desirous to follow the voice of the good shepherd, come ye out from the wicked, and be ye separate, and touch not their unclean things; and behold, their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous, that the word of God may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people; |
|
19 |
Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, |
Alma 7:15 Yea, I say unto you come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show unto your God that ye are willing to repent of your sins and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism. |
|
20 |
When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. |
Alma 19:10 And Ammon said unto her: Blessed art thou because of thy exceeding faith; I say unto thee, woman, there has not been such great faith among all the people of the Nephites. |
|
21 |
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: |
Helaman 8:14 Yea, did he not bear record that the Son of God should come? And as he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come. |
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In the Book of Mormon, Jesus quotes a paraphrase of Moses' words found in Acts 3:22-26, rather than Deuteronomy 18:15, 18-19.Author's sources:
- Deuteronomy 18:15, Deuteronomy 18:18-19 and Acts 3:22-26 compared to 3 Nephi 20:23-26
- George B. Arbaugh, Gods, Sex, and Saints, p.36.
The Greek terms "Alpha" and "Omega" appear in the Book of Mormon, thereby proving that it is not an ancient work. Bruce R. McConkie says they are used "figuratively."Author's sources:
- 3 Nephi 9:18
- McConkie, Mormon Doctrine, 1966, p.31
We have answered this criticism at this link.
The Book of Mormon is proven false because it contains the Greek name Timothy.Author's sources:
Hugh Nibley:
The occurrence of the names Timothy and Lachoneus in the Book of Mormon is strictly in order, however odd it may seem at first glance. Since the fourteenth century B.C. at latest, Syria and Palestine had been in constant contact with the Aegean world; and since the middle of the seventh century, Greek mercenaries and merchants closely bound to Egyptian interest (the best Egyptian mercenaries were Greeks) swarmed throughout the Near East.23 Lehi's people, even apart from their mercantile activities, could not have avoided considerable contact with these people in Egypt and especially in Sidon, which Greek poets even in that day were celebrating as the great world center of trade. It is interesting to note in passing that Timothy is an Ionian name, since the Greeks in Palestine were Ionians (hence the Hebrew name for Greeks: "Sons of Javanim"), and—since "Lachoneus" means "a Laconian"—that the oldest Greek traders were Laconians, who had colonies in Cyprus (Book of Mormon Akish) and of course traded with Palestine.24[37]
Hugh Nibley:
[R]emember...that in Lehi's day Palestine was swarming with Greeks, important Greeks. Remember, it was Egyptian territory [prior to being seized by Babylon] at that time and Egyptian culture. The Egyptian army, Necho's army, was almost entirely Greek mercenaries. We have inscriptions from that very time up the Nile at Aswan-inscriptions from the mercenaries of the Egyptian army, and they're all in Greek. So Greek was very common, and especially the name Timotheus.[38]</ref>
Joseph Smith's mother said that he used to entertain them with stories about the ancient inhabitants of the American continent before he translated the Book of Mormon.Author's sources:
- History of Joseph Smith by His Mother, 1954 ed., p.83
Lucy's 1853 autobiography, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for many Generations was considered inaccurate by Brigham Young and was ordered to be rewritten. The reasons for this had nothing to do with Lucy's account of her son Joseph's "amusing recitals." The 1853 autobiography and the 1845 manuscript upon which it was based still exist, and both confirm that the "amusing recitals" mentioned by Lucy were done during the period during which Joseph was being instructed by the angel as he waited to retrieve the gold plates. Lucy Mack Smith said the following in her 1853 autobiography:
During our evening conversations, Joseph would occasionally give us some of the most amusing recitals that could be imagined. He would describe the ancient inhabitants of this continent, their dress, mode of travelings, and the animals upon which they rode; their cities, their buildings, with every particular; their mode of warfare; and also their religious worship. This he would do with as much ease, seemingly, as if he had spent his whole life among them.[39]
The quote from Lucy Mack Smith is used by critics of the Church to show how Joseph Smith told "yarns" about Native Americans "long before any golden plates had been found." The chronology found in Lucy Mack Smith's history, however, tells just the opposite story, and puts this quotation in its proper context. Lucy says that the angel Moroni told her son (during his first appearance) about the existence of the plates and informed him where they were buried (see Lavina F. Anderson, ed., Lucy's Book: A Critical Edition of Lucy Mack Smith's Family Memoir [Salt Lake City: Signature Books, 2001], 335-36). Lucy then states that Joseph (the evening after he had seen the Nephite record in their place of deposit) told his family all about "the plates" (ibid., 343).
Lucy Mack Smith's account of her son telling "amusing recitals" about the ancient inhabitants of the American continent occurred during the years that Joseph was being prepared to receive the plates. The stories that he was telling related to information that he was receiving from the angel Moroni: These were not "tall tales" that he fabricated for his family's amusement.
From Lucy's 1845 manuscript, we read:
Now said he[,] Father and Mother the angel of the Lord says that we must be careful not to proclaim these things or to mention them abroad For we do not any of us know the wickedness of the world which is so sinful that when we get the plates they will want to kill us for the sake of the gold if they know we
had<have> them...by sunset [we] were ready to be seated and give ourattenundivided attention to Josephs recitals...From this time forth Joseph continued to receive instructions from time to time and every evening we gathered our children togather [together]...In the course of our evening conversations Joseph would give us some of the most ammusing [amusing] recitals which could be immagined [imagined]. he would describe the ancient inhabitants of this continent their dress their man[n]er of traveling the animals which they rode The cities that were built by them the structure of their buildings with every particular of their mode of warfare their religious worship as particularly as though he had spent his life with them...The angel informed him at one time that he might make an effort to obtain the plates<on> the <22nd of the> ensueing september....[40]
Clearly, Joseph Smith told his stories after he learned about, and saw, the golden plates. Indeed, it is known that Moroni showed Joseph visions and gave him information regarding the people whose stories were found on the Nephite record (see Times and Seasons, vol. 3, no. 9, 1 March 1842, 707-708), so the young man undoubtedly had quite a few stories to tell. Lucy Mack Smith simply said in her autobiography that her son told the family about information connected with the angel and the Book of Mormon plates.[41] Lucy told the same information to Wandle Mace about seven years prior to producing her 1845 autobiography and clarified that this information was connected with the Book of Mormon "Nephites" and was shown to her son by vision.
In Joseph Smith's own official history he confirmed that he learned this information through the power of visions[42] and Oliver Cowdery made note of the same thing.[43] Thus, the origin of the stories mentioned by Joseph's mother in her autobiography was a heavenly one—she was not even remotely implying that her son was a teller of tall tales.
B.H. Roberts concluded that the book View of the Hebrews could have provided a structural foundation for the Book of Mormon.Author's sources:
- B.H. Roberts, A Parallel"—The Basis of the Book of Mormon (see Studies of the Book of Mormon)
The View of the Hebrews theory was examined in detail by B. H. Roberts in 1921 and 1922. Roberts took the position of examining the Book of Mormon from a critical perspective in order to alert the General Authorities to possible future avenues of attack by critics. The resulting manuscripts were titled Book of Mormon Difficulties and A Parallel. Roberts, who believed in a hemispheric geography for the Book of Mormon, highlighted a number of parallels between View of the Hebrews and The Book of Mormon. Roberts stated,
Roberts concluded that, if one assumed that Joseph Smith wrote the Book of Mormon himself, that View of the Hebrews could have provided him with a foundation for creating the book. In fact, many of the issues highlighted by Roberts vanish when a limited geography theory is considered. The acceptance of the View of the Hebrews theory is therefore contingent upon the acceptance of a hemispheric geography model for the Book of Mormon. In order to promote View of the Hebrews as a source, critics necessarily reject any limited geography theory proposal for the Book of Mormon.
In 1985, Roberts' manuscripts were published under the title Studies of the Book of Mormon. This book is used by critics to support their claim that B. H. Roberts lost his testimony after performing the study. Roberts, however, clearly continued to publicly support the Book of Mormon until his death, and reaffirmed his testimony both publicly and in print.
B.H. Roberts listed a number of parallels between View of the Hebrews and the Book of Mormon.Author's sources:
- B.H. Roberts, A Parallel"—The Basis of the Book of Mormon (see Studies of the Book of Mormon)
The View of the Hebrews theory was examined in detail by B. H. Roberts in 1921 and 1922. Roberts took the position of examining the Book of Mormon from a critical perspective in order to alert the General Authorities to possible future avenues of attack by critics. The resulting manuscripts were titled Book of Mormon Difficulties and A Parallel. Roberts, who believed in a hemispheric geography for the Book of Mormon, highlighted a number of parallels between View of the Hebrews and The Book of Mormon. Roberts stated,
Roberts concluded that, if one assumed that Joseph Smith wrote the Book of Mormon himself, that View of the Hebrews could have provided him with a foundation for creating the book. In fact, many of the issues highlighted by Roberts vanish when a limited geography theory is considered. The acceptance of the View of the Hebrews theory is therefore contingent upon the acceptance of a hemispheric geography model for the Book of Mormon. In order to promote View of the Hebrews as a source, critics necessarily reject any limited geography theory proposal for the Book of Mormon.
In 1985, Roberts' manuscripts were published under the title Studies of the Book of Mormon. This book is used by critics to support their claim that B. H. Roberts lost his testimony after performing the study. Roberts, however, clearly continued to publicly support the Book of Mormon until his death, and reaffirmed his testimony both publicly and in print.
The Book of Mormon may have used Josiah Priest's book The Wonders of Nature as a source.Author's sources:
- Authors' opinion.
It is claimed that Joseph Smith plagiarized Josiah Priest's The Wonders of Nature and Providence Displayed in order to write portions of The Book of Mormon.
Matthew Roper makes several observations regarding this claim:
The Wonders of Nature(1825) | Book of Mormon | Other similar phrases |
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For instance, in many places, such as the isthmus of Darien, a narrow neck of land is interposed betwixt two vast oceans. (p. 598) | And they built a great city by the narrow neck of land, by the place where the sea divides the land. (Ether 10:20) | A long narrow tract of land projecting from the main body, or a narrow tract connecting two larger tracts; as the neck of land between Boston and Roxbury. (Webster's Dictionary (1828) |
The Wonders of Nature(1825) | Book of Mormon | Other similar phrases |
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"Darkness which may be felt.... vapours ... so thick as to prevent the rays of the sun from penetrating an extraordinary thick mist. ... no artificial light could be procured ... vapours would prevent lamps, etc. from burning. ... [T]he darkness lasted for three days." (p. 524) | "[They] could feel the vapour of darkness, and there could be no light ... neither candles, neither torches, ... neither the sun ... for so great were the mists of darkness ... [I]t did last for the space of three days." (3 Nephi 8:20-23) | They saw not one another. So deep was the obscurity, and probably such was its nature, that no artificial light could be procured; as the thick clammy vapors would prevent lamps, &c., from burning, or if they even could be ignited, the light through the palpable obscurity, could diffuse itself to no distance from the burning body. The author of the book of Wisdom, chap. xvii. 2-19, gives a fearful description of this plague. He says, "The Egyptians were shut up in their houses, the prisoners of darkness: and were fettered with the bonds of a long night. They were scattered under a dark veil of forgetfulness, being horribly astonished and troubled with strange apparitions; for neither might the corner that held them keep them from fear; but noises as of waters falling down sounded about them; and sad visions appeared unto them with heavy countenances.
No power of the fire could give them light-only there appeared unto them a fire kindled of itself very dreadful; for being much terrified, they thought the things which they saw to be worse than the sight they saw not. For though no terrible thing did scare them, yet being scared with beasts that passed by, and hissing of serpents, they died for fear: for whether he were husbandman, or shepherd, or a labourer in the field, he was overtaken; for they were all bound with one chain of darkness. Whether it were a whistling wind, or a terrible sound of stones cast down, or a running that could not be seen of tripping beasts, or a roaring voice of most savage wild beasts, or a rebounding echo from the hollow mountains, these things made them to swoon for fear." See Psalms 78:49. To this description nothing need be added except this circumstance, that the darkness, with its attendant horrors, lasted for three days. ("Commentary on Exodus X: The Ninth Plague - Thick Darkness, Verse 23" Clarke's Commentary, Vol. 1 |
It is claimed that Joseph Smith plagiarized Shakespeare in order to write portions of The Book of Mormon. However, there is no evidence that Joseph had read Priest's book. Even so, there is so little of it that has parallels with the Book of Mormon that this would provide a forger with little help. The passages which suggest Shakespeare are better explained by other ancient parallels; in any case, these passages provide very little that would assist in writing the Book of Mormon.
The Wonders of Nature(1825) | Book of Mormon | Other similar phrases |
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I then requested him to leave me, as my time was short, and I had some preparation to make before I went hence to "that bourne from whence no traveller returns." (p. 469) | "Awake! and arise from the dust, and hear the words of a trembling parent, whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return; a few more days and I go the way of all the earth. " (2 Nephi 1:14) |
|
The phrase "from whence no traveller returns" quoted by Josiah Priest is from Shakspeare's Hamlet. Therefore, an alternate criticism is the Joseph Smith plagiarized this line from Hamlet.
B.H. Roberts notes that the critic "fairly revels in the thought that he has Lehi quoting Shakespeare many generations before our great English poet was born; and indulges in the sarcasms which Campbell and more than a score of anti-Mormon writers have indulged in who have mimicked his phraseology." Roberts notes that the Book of Job, contained in the Jewish scriptures that Lehi certainly would have been familiar with, contains two passages "which could easily have supplied both Shakespeare and Lehi with the idea of that country 'from whose bourn no traveler returns.'" In other words, Lehi could have obtained his idea from the same source from which Shakespeare obtained the inspiration for his phrase. Roberts concludes:
Wrote Hugh Nibley:
The Book of Mormon contains changes that altered the original meaning of the text.Author's sources:
- Authors' opinion.
The published text of the Book of Mormon has been corrected and edited through its various editions. Many of these changes were made by Joseph Smith himself. Why was this done?
The authenticity of the Book of Mormon is not affected by the modifications that have been made to its text because the vast majority of those modifications are minor corrections in spelling, punctuation, and grammar. The few significant modifications were made by the Prophet Joseph Smith to clarify the meaning of the text, not to change it. This was his right as translator of the book.
These changes have not been kept secret. A discussion of them can be found in the individual articles linked below, and in the references listed below, including papers in BYU Studies and the Ensign.
Joseph Smith taught "the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book."[49] As the end of the preceding quote clarifies, by "most correct" this he meant in principle and teaching. The authors of the Book of Mormon themselves explained several times that their writing was imperfect, but that the teachings in the book were from God (1 Nephi 19:6; 2 Nephi 33:4; Mormon 8:17; Mormon 9:31-33; Ether 12:23-26).
If one counts every difference in every punctuation mark in every edition of the Book of Mormon, the result is well over 100,000 changes.[50] The critical issue is not the number of changes that have been made to the text, but the nature of the changes.
Most changes are insignificant modifications to spelling, grammar, and punctuation, and are mainly due to the human failings of editors and publishers. For example, the word meet — meaning "appropriate" — as it appears in 1 Nephi 7:1, was spelled "mete" in the first edition of the Book of Mormon, published in 1830. (This is a common error made by scribes of dictated texts.) "Mete" means to distribute, but the context here is obvious, and so the spelling was corrected in later editions.
Some of these typographical errors do affect the meaning of a passage or present a new understanding of it, but not in a way that presents a challenge to the divinity of the Book of Mormon. One example is 1 Nephi 12:18, which in all printed editions reads "a great and a terrible gulf divideth them; yea, even the word of the justice of the Eternal God," while the manuscript reads "the sword of the justice of the Eternal God." In this instance, the typesetter accidentally dropped the s at the beginning of sword.
The current (2013) edition of the Book of Mormon has this notice printed at the bottom of the page opposite 1 Nephi, chapter 1:
Some minor errors in the text have been perpetuated in past editions of the Book of Mormon. This edition contains corrections that seem appropriate to bring the material into conformity with prepublication manuscripts and early editions edited by the Prophet Joseph Smith.
Changes that would affect the authenticity of the Book of Mormon are limited to:
There are surprisingly few meaningful changes to the Book of Mormon text, and all of them were made by Joseph Smith himself in editions published during his lifetime. These changes include:
The historical record shows that these changes were made to clarify the meaning of the text, not to alter it.
Many people in the church experience revelation that is to be dictated (such as a patriarch blessing). They will go back and alter their original dictation. This is done to clarify the initial premonitions received through the Spirit. The translation process for the Prophet Joseph may have occurred in a similar manner.
According to Oliver B. Huntington, the proper spelling of words was given by the Lord. The authors quote from Huntington's journal as follows:Saturday Feb.25, 1881, I went to Provo to a quarterly Stake Conference. Heard Joseph F. Smith describe the manner of translating the Book of Mormon ... Joseph did not render the writing on the gold plates into the English language in his own style of language as many people believe, but every word and every letter was given to him by the gift and power of God.... The Lord caused each word spelled as it is in the book to appear on the stones in short sentences or words, and when Joseph had uttered the sentence or word before him and the scribe had written it properly, that sentence would disappear and another appear. And if there was a word wrongly written or even a letter incorrect the writing on the stones would remain there.... and when corrected the sentence would disappear as usual.
Members of the Church have claimed that the Smithsonian uses the Book of Mormon in archaeological research.Author's sources:
- Letter written by Earnest L. English on May 3, 1936, that the authors claim "distributed to LDS church members by leaders (local) in Cleveland, Ohio in 1959."
The Smithsonian Institution sends a form letter to those who inquire about their use of the Book of Mormon for archaeological purposes. The National Geographic Society has a similar letter. The content of the letter has changed over the years; the current version (revised 1998) reads:
Your inquiry of February 7 concerning the Smithsonian Institution's alleged use of the Book of Mormon as a scientific guide has been received in this office for response.
The Book of Mormon is a religious document and not a scientific guide. The Smithsonian Institution has never used it in archaeological research, and any information that you have received to the contrary is incorrect.
Your interest in the Smithsonian Institution is appreciated.
Taken at face value, the letter is correct: The Book of Mormon is a religious document and not a scientific guide. Its purpose is "to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations" (Title Page), not to give a history of all (or even most) ancient Americans.
A previous edition of the letter contained a detailed list of alleged "problems" with the Book of Mormon. Critics of the Church use this older letter as proof that the Book of Mormon has no archaeological support and is therefore false. One critic even claims that "generations of youth" in the Church have been taught that the Smithsonian uses the Book of Mormon to guide their research.
John Sorenson, an LDS anthropologist, wrote a detailed critique and encouraged the Smithsonian to update their letter to reflect the latest scientific evidence:
For many years, the Smithsonian Institution has given out a routine response to questions posed to them about their view and relation between the Book of Mormon and scientific studies of ancient American civilizations. Statements in their handout pointed out what somebody at the Institutions claimed were contradictions between the text of the scriptures and what scientists claim about New World Cultures.
In 1982 John Sorenson wrote a detailed critique of the Smithsonian piece that was published by FARMS. It pointed out errors of fact and logic in the statement. He revised that in 1995 and included the recommendation that the Smithsonian Institution completely modify their statement to bring it up-to-date scientifically. FARMS officers later conferred with a Smithsonian representative who indicated a willingness to make changes. More recently members of Congress have questioned the Institution about the inappropriateness of a government agency taking a stand regarding a religious book. - Anonymous, "Smithsonian Statement on the Book of Mormon Revisited," Journal of Book of Mormon Studies 7/1 (1998): 77–77. off-site wiki
While archaeology could be useful in determining where the events of the Book of Mormon took place, the Book of Mormon does not contain the sort of historical detail that would make it useful for non-Mormon archaeologists.
That the Smithsonian does not use the Book of Mormon in its research says nothing about the book's divinity and truthfulness.
For further details, see: John L. Sorenson, "A New Evaluation of the Smithsonian Institution "Statement regarding the Book of Mormon," FARMS (1995).
Some Mormon archaeologists have begun to "face the truth" regarding Book of Mormon archeology by declaring that it is a "myth."Author's sources:
- Dee Green, Dialogue: A Journal of Mormon Thought, Summer 1969, pp.76-78
Dee F. Green wrote the following in 1969:
I am not impressed with allegations that Book of Mormon archaeology converts people to the Church. My personal preference in Church members still runs to those who have a faith-inspired commitment to Jesus Christ, and if their testimonies need bolstering by "scientific proof" of the Book of Mormon (or anything else for that matter), I am prone to suggest that the basis of the testimony could stand some re-examination. Having spent a considerable portion of the past ten years functioning as a scientist dealing with New World archaeology, I find that nothing in so-called Book of Mormon archaeology materially affects my religious commitment one way or the other, and I do not see that the archaeological myths so common in our proselytizing program enhance the process of true conversion….
What then, ought to be our approach to the Book of Mormon? In the first place it is a highly complex record demanding knowledge of a wide variety of anthropological skills from archaeology through ethnology to linguistics and culture change, with perhaps a little physical anthropology thrown in for good measure. No one man outside the Church, much less anyone inside, has command of the necessary information. Furthermore, it isn't just the accumulation of knowledge and skill which is important; the framework in which it is applied must fit. Such a framework can be found only by viewing the Book of Mormon against a picture of New World culture history drawn by the entire discipline of anthropology. Singling out archaeology, a sub-discipline of anthropology, to carry the burden, especially in the naive manner employed by our "Book of Mormon Archaeologists," has resulted in a lopsided promulgation of archaeological myth.
We have never looked at the Book of Mormon in a cultural context. We have mined its pages for doctrine, counsel, and historical events but failed to treat it as a cultural document which can teach something about the inclusive life patterns of a people. And if we are ever to show a relationship between the Book of Mormon and the New World, this step will have to be taken. It is the coincidence of the cultural history of the Book of Mormon with the cultural history of the New World that will tip the scales in our favor....
Several years ago John Sorenson drew an analogy with the Bible which bears repeating:
Playing "the long shots," looking for inscriptions of a particular city, would be like placing the family bankroll on the gambling tables in Las Vegas. We might be lucky, but experience tells us not to plan on it. After lo, these many years of expensive research in Bible lands, there is still not final, incontrovertible proof of a single Biblical event from archaeology alone. The great value of all that effort has been in the broad demonstration that the Bible account fits the context time after time so exactly that no reasonable person can suppose other than that it is genuinely historic. Twenty years or less of systematic "painting the scenery" can yield the same sort of convincing background for the Book of Mormon, I believe. For too long Mormons have sought to "prove" the Book of Mormon authentic by what is really the-- most difficult kind of evidence--historical particulars. In the light of logic and the experience of Biblical archaeology it appears far safer to proceed on the middle ground of seeking general contextual confirmation, even though the results may not be so spectacular as many wish. In any case such a procedure-- the slow building up of a picture and a case--will leave us with a body of new knowledge and increased understanding of the times, manner, and circumstances when Book of Mormon events took place which seems to some of us likely to have more enduring value than “proof.”(italics in original) (emphasis added)
The reference is from 1969. Green was a believing archaeologist; believing archaeologists now have more positive things to say about whether archaeology can tell us anything about the Book of Mormon. For a more current assessment, see:
The manner in which critics of the Church use this quote distorts Green's message and intent. A few representative quotes demonstrate that Green is not dismissing the possibility of Book of Mormon archaeology. Instead, Green insists that the approaches taken up to 1969 were inadequate, and misdirected:
Some of my colleagues and students, both in and out of the Church, have wondered if perhaps the real reason for the Church's involvement in archaeology (especially since it is centered in Mesoamerica with emphasis on the Preclassic period) is to help prove the Book of Mormon. While this may represent the individual thinking of some members of the Church Archaeological Committee, it has not intruded itself on the work of the foundation except to limit its activities to the preclassic cultures of Mesoamerica. Regardless of individual or group motives, however, the approach of the BYU-NWAF has been outstandingly successful. My numerous non-Church colleagues in Mesoamerican archaeology hold high regard for the work of the foundation and for most of its staff. Gareth Lowe, director of the BYU-NWAF, is as good a Mesoamerican archaeologist as there is in the country, and the foundation's outstanding publication series (which never mentions the Book of Mormon) consistently received good reviews in the professional literature.
Not surprisingly, it is this approach recommended by Green that has borne fruit in the thirty-five years since his article.
Also not surprisingly, this fact is carefully hidden from the critic's audience.
Mormon archaeologist Thomas Stuart Ferguson lost his testimony because he couldn't find any archaeological evidence for the Book of Mormon.Author's sources:
- Visit by Thomas Stuart Ferguson to the authors on December 2, 1970.
As John Sorensen, who worked with Ferguson, recalled:
[Stan] Larson implies that Ferguson was one of the "scholars and intellectuals in the Church" and that "his study" was conducted along the lines of reliable scholarship in the "field of archaeology." Those of us with personal experience with Ferguson and his thinking knew differently. He held an undergraduate law degree but never studied archaeology or related disciplines at a professional level, although he was self-educated in some of the literature of American archaeology. He held a naive view of "proof," perhaps related to his law practice where one either "proved" his case or lost the decision; compare the approach he used in his simplistic lawyerly book One Fold and One Shepherd. His associates with scientific training and thus more sophistication in the pitfalls involving intellectual matters could never draw him away from his narrow view of "research." (For example, in April 1953, when he and I did the first archaeological reconnaissance of central Chiapas, which defined the Foundation's work for the next twenty years, his concern was to ask if local people had found any figurines of "horses," rather than to document the scores of sites we discovered and put on record for the first time.) His role in "Mormon scholarship" was largely that of enthusiast and publicist, for which we can be grateful, but he was neither scholar nor analyst.
Ferguson was never an expert on archaeology and the Book of Mormon (let alone on the book of Abraham, about which his knowledge was superficial). He was not one whose careful "study" led him to see greater light, light that would free him from Latter-day Saint dogma, as Larson represents. Instead he was just a layman, initially enthusiastic and hopeful but eventually trapped by his unjustified expectations, flawed logic, limited information, perhaps offended pride, and lack of faith in the tedious research that real scholarship requires. The negative arguments he used against the Latter-day Saint scriptures in his last years display all these weaknesses.
Larson, like others who now wave Ferguson's example before us as a case of emancipation from benighted Mormon thinking, never faces the question of which Tom Ferguson was the real one. Ought we to respect the hard-driving younger man whose faith-filled efforts led to a valuable major research program, or should we admire the double-acting cynic of later years, embittered because he never hit the jackpot on, as he seems to have considered it, the slot-machine of archaeological research? I personally prefer to recall my bright-eyed, believing friend, not the aging figure Larson recommends as somehow wiser. [52]
Daniel C. Peterson and Matthew Roper: [53]
"Thomas Stuart Ferguson," says Stan Larson in the opening chapter of Quest for the Gold Plates, "is best known among Mormons as a popular fireside lecturer on Book of Mormon archaeology, as well as the author of One Fold and One Shepherd, and coauthor of Ancient America and the Book of Mormon" (p. 1). Actually, though, Ferguson is very little known among Latter-day Saints. He died in 1983, after all, and "he published no new articles or books after 1967" (p. 135). The books that he did publish are long out of print. "His role in 'Mormon scholarship' was," as Professor John L. Sorenson puts it, "largely that of enthusiast and publicist, for which we can be grateful, but he was neither scholar nor analyst." We know of no one who cites Ferguson as an authority, except countercultists, and we suspect that a poll of even those Latter-day Saints most interested in Book of Mormon studies would yield only a small percentage who recognize his name. Indeed, the radical discontinuity between Book of Mormon studies as done by Milton R. Hunter and Thomas Stuart Ferguson in the fifties and those practiced today by, say, the Foundation for Ancient Research and Mormon Studies (FARMS) could hardly be more striking. Ferguson's memory has been kept alive by Stan Larson and certain critics of the Church of Jesus Christ of Latter-day Saints, as much as by anyone, and it is tempting to ask why. Why, in fact, is such disproportionate attention being directed to Tom Ferguson, an amateur and a writer of popularizing books, rather than, say, to M. Wells Jakeman, a trained scholar of Mesoamerican studies who served as a member of the advisory committee for the New World Archaeological Foundation?5 Dr. Jakeman retained his faith in the Book of Mormon until his death in 1998, though the fruit of his decades-long work on Book of Mormon geography and archaeology remains unpublished.
Lehi would never have written using an Egyptian language. Jewish scriptures could not have been written in Egyptian.Author's sources:
- M.T. Lamb, The Golden Bible, pp.89-91.
The claim that Israelites would not use Egyptian is clearly false. By the ninth to sixth centuries before Christ, Israelites used Egyptian numerals mingled with Hebrew text. The Papyrus Amherst 63 contains a text of Psalms 20:2-6 written in Aramaic (the language of Jesus) using Egyptian characters. This text was originally dated to the second century B.C., but this has since been extended to the 4th century B.C.[54]
More significant, however, was an ostracon uncovered at Arad in 1967. Dating "toward the end of the seventh century B.C.," it reflects usage from shortly before 600 B.C., the time of Lehi. The text on the ostracon is written in a combination of Egyptian hieratic and Hebrew characters, but can be read entirely as Egyptian. Of the seventeen words in the text, ten are written in [Egyptian] hieratic and seven in Hebrew. However, all the words written in Hebrew can be read as Egyptian words, while one of them, which occurs twice, has the same meaning in both Egyptian and Hebrew.19 Of the ten words written in hieratic script, four are numerals (one occurring in each line).20 One symbol, denoting a measure of capacity, occurs four times (once in each of the four lines), and the remaining Egyptian word occurs twice. Thus, while seventeen words appear on the ostracon, if one discounts the recurrence of words, only six words are written in hieratic (of which four are numerals), and six in Hebrew.[55]
Anti-Mormon authors Ankerberg and Weldon claim:
Mormonism has never explained how godly Jews [sic] of A.D. 400 allegedly knew Egyptian, nor why they would have written their sacred records entirely in the language of their pagan, idolatrous enemies" (p. 284). "How likely is it that the allegedly Jewish [sic] Nephites would have used the Egyptian language to write their sacred scriptures? Their strong antipathy to the Egyptians and their culture makes this difficult to accept. When modern Jews copy their scripture, they use Hebrew. They do not use Egyptian or Arabic, the language of their historic enemies" (pp. 294-95). "[N]o such language [as reformed Egyptian] exists and Egyptologists declare this unequivocally.[56]
They are, however, spectacularly wrong, and "Mormonism" has explained why repeatedly:
The statement "When modern Jews copy their scripture, they use Hebrew. They do not use Egyptian or Arabic, the language of their historic enemies" is quite an astonishing display of ignorance. Since the Egyptian language has been dead for centuries, it is hardly remarkable that modern Jews do not read the Bible in Egyptian. On the other hand, "the first and most important rendering [of the Old Testament] from Hebrew [into Arabic] was made by Sa'adya the Ga'on, a learned Jew who was head of the rabbinic school at Sura in Babylon (died 942)" (George A. Buttrick, ed., The Interpreter's Dictionary of the Bible [hereafter IDB], 4 vols. and supplement [Nashville: Abingdon, 1962–1976], 4:758b). Thus, Jews have indeed translated the Bible into "Arabic, the language of their historic enemies." They also have translated it into the language of their "historic enemies" the Greeks (IDB 4:750b on the Septuagint) and Aramaeans (IDB 1:185-93; 4:749-50, on the Aramaic Targums).[57]
There was a clear evolution of Egyptian script in the Old World, and these modified scripts were in use in Lehi's day. People of Lehi's time and place did use both Hebrew and Egyptian, just as Nephi claimed (See 1 Nephi 1:2).
None of the characters on the Anthon transcript bear any resemblance to known hieroglyphics found in the New World. There is no such language as "Reformed Egyptian."
Notes
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