Criticism of Mormonism/Books/No Man Knows My History: The Life of Joseph Smith/Chapter 12

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Response to claims made in "Chapter 12: Master of Languages"

Claims made in "Chapter 11: Patronage and Punishment"

A FAIR Analysis of: No Man Knows My History: The Life of Joseph Smith, a work by author: Fawn Brodie

Claims made in "Chapter 13: My Kingdom is of this World"

Claim Evaluation

No Man Knows My History

Response to claims made in No Man Knows My History, "Chapter 12: Master of Languages"

Jump to details:

• Response to claim: 170 - Joseph did not originally intend to translate the papyri "by inspiration as in the past," and instead attempted to formulate an Egyptian alphabet and grammar
• Response to claim: 171 - Joseph picked up the idea that there were plural gods when he learned in Hebrew class that Elohim was plural
• Response to claim: 171 - Joseph developed the concept in the Book of Abraham that the earth was organized out of existing matter from Thomas Dick's Philosophy of a Future State
• Response to claim: 171 - Joseph developed the idea that matter was "eternal and indestructible" from Thomas Dick's work
• Response to claim: 172 - Joseph's concept of Kolob being "near the throne of God" and its control of the reckoning of time came from Thomas Dick
• Response to claim: 173 - Joseph wrote the Book of Abraham in order to justify denying the priesthood to Blacks
• Response to claim: 174 - Joseph taught that "one third of the spirits had been neutral" in Heaven
• Response to claim: 175 - The Book of Abraham facsimiles are ordinary funeral documents
• Response to claim: 179 - It was reported that some of the men were drunk during the dedication of the Kirtland Temple

Response to claim: 170 - Joseph did not originally intend to translate the papyri "by inspiration as in the past," and instead attempted to formulate an Egyptian alphabet and grammar

The author(s) of No Man Knows My History make(s) the following claim:

Joseph did not originally intend to translate the papyri "by inspiration as in the past," and instead attempted to formulate an Egyptian alphabet and grammar.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The evidence contradicts the author's assertion that the KEP and Egyptian Alphabet and Grammar were produced prior to the Book of Abraham.

FAIR Answers—back to home page

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Articles about Book of Abraham

Papyri translation and related documents	Timeline of events related to the Book of Abraham and Kirtland Egyptian Papers Production of the Book of Abraham The Kirtland Egyptian Papers Identity and nature of the papyrus in the Church's possession Why is the Book of Abraham text not on the papyri? When did the Church disclose that the Joseph Smith Papyri were an Egyptian funerary text? Book of Abraham facsimiles
Relation to other texts	Thomas Dick’s The Philosophy of a Future State Oliver Cowdery and Abraham 1:2 The Book of Abraham and Genesis Thomas Taylor’s The Six Books of Proclus on the Theology of Plato The Book of Abraham and the New Testament
Purported issues	Antiquity of the Book of Abraham Alleged anachronisms in the Book of Abraham The Book of Abraham written by Abraham's "own hand upon papyrus" Abraham lying about his wife Sarah Kolob Listing of Publications on Controversies Surrounding the Book of Abraham from Official, Semi-Official, and Extra-Official Venues One versus multiple creators

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Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

Doctrine and Covenants and Church History Study Guide: "These papyri contain authentic Egyptian writings, but they do not date to the time of Abraham, nor do they contain the actual personally handwritten account of Abraham"

"Unit 31: Day 2, The Coming Forth of the Pearl of Great Price," Doctrine and Covenants and Church History Study Guide for Home-Study Seminary Students (2013):

In 1966, 11 fragments of papyri the Prophet Joseph Smith once had were discovered in the Metropolitan Museum of Art in New York City. These papyri contain authentic Egyptian writings, but they do not date to the time of Abraham, nor do they contain the actual personally handwritten account of Abraham. It is important to remember that only a few fragments and not all of the papyri that Joseph Smith possessed have been found. The book of Abraham may have been translated from papyri that have not been recovered. These lost papyri may have contained copies of Abraham’s writings.

At the present time we simply do not know the exact nature of the relationship between the book of Abraham and the papyri Joseph Smith possessed. There are various theories proposed as to how the prophet translated these writings, but we simply do not know the details. We do know that the Prophet Joseph Smith translated the book of Abraham by the gift and power of God.

How was the text of the Book of Abraham produced by Joseph Smith?

Pearl of Great Price Central, Insight #39: How Did Joseph Smith Translate the Book of Abraham?

The Book of Abraham was claimed to have been received by revelation

Richard Turley notes that the Book of Abraham was received by revelation:

"Very quickly, let me just say a few things about it very simple. Number 1, again, it was received by revelation."
Richard Turley, Questions Asked at 2010 Swedish Fireside

The questions surrounding the Book of Abraham are complex, and involve a number of disciplines and sub-disciplines, including: Egyptology (including Egyptian archaeology, Egyptian iconography, Egyptian religion, Egyptian history, papyrology, etc.), Syro-Palestinian archaeology, biblical studies, textual criticism, Mormon history, Mormon theology, English paleography and manuscript transmission, etc. As such, any approach to the Book of Abraham or the Joseph Smith Papyri must be conscious of how these various disciplines (with their respective methods) can be used, or misused, in studying the Book of Abraham.

19th century sources confirm that the text of the Book of Abraham was received by revelation

Consider these two quotes, the first from John Whitmer, who was Church Historian from 1831 until his excommunication in 1838, and the second from Warren Parrish, who was one of the scribes during the translation.

John Whitmer said,

"Joseph the Seer saw these Record[s] and by the revelation of Jesus Christ could translate these records . . . which when all translated will be a pleasing history and of great value to the saints."

Warren Parrish said,

"I have set by his side and penned down the translation of the Egyptian Hieroglyphicks [sic] as he claimed to receive it by direct inspiration from Heaven."

A more detailed essay describing the translation of the Book of Abraham was done by Pearl of Great Price Central and may be found by following the link above.

Did Joseph use his seer stone to receive the text of the Book of Abraham in the same manner as he did for the Book of Mormon?

There is second-hand information that suggests Joseph Smith used his seer stone in the translation of the Book of Abraham

There is also second-hand information that suggests Joseph Smith used his seer stone (or what came to be called the "Urim and Thummim") in the translation of the Book of Abraham; though these accounts must be accepted carefully because of their secondary nature.

Wilford Woodruff said,

"The Lord is blessing Joseph with power to reveal the mysteries of the kingdom of God; to translate through the Urim and Thummim ancient records and hieroglyphics old as Abraham or Adam which caused our hearts to burn within us while we behold their glorious truths opened unto us."

"The Prophet translated the part of these writings which, as I have said is contained in the Pearl of Great Price, and known as the Book of Abraham. Thus you see one of the first gifts bestowed by the Lord for the benefit of His people, was that of revelation-the gift to translate, by the aid of the Urim and Thummim, the gift of bringing to light old and ancient records."

The official position of the Church is that the Book of Abraham is "an inspired translation of the writings of Abraham. Joseph Smith began the translation in 1835 after obtaining some Egyptian papyri." Anything beyond this is speculation, and does not constitute official Church doctrine relative to the Book of Abraham's origins. Nevertheless, it's clear from the historical evidence that Joseph Smith was not attempting a scholarly translation of the Book of Abraham à la Jean-François Champollion or other Egyptologists, but rather produced a revelatory translation (see Richard Turley's comments below). The exact nature of this revelatory translation is uncertain, with various theories having been offered over the years.

Do we have all of the papyri that Joseph Smith had?

There is no question that we are currently missing some papyri

Even critics of the Book of Abraham must acknowledge this. For example, we are missing the originals to Facsimiles 2 and 3. The question therefore is: how much papyrus are we missing? Professor John Gee has estimated, based on historical eyewitness testimony, papyrilogical considerations, and mathematical calculations, that we're missing a sizable portion of the Joseph Smith Papyri. Professor Gee further argues the likelihood that the text of the Book of Abraham translated (again, via revelation, and not by scholarly means) by Joseph Smith was contained in this missing portion of papyri. Professor Gee is not without his critics, however, who argue instead that we're missing only a small portion of the original papyri.

As such, this is still an open question. Further research is being conducted that will hopefully shed further light on this question. In the mean time, however, Professor Gee's so-called "Missing Papyrus Theory" cannot merely be dismissed. Those who struggle with the Book of Abraham controversy must deal with the evidence presented by Professor Gee.

How does the Grammar and Alphabet of the Egyptian Language (GAEL) relate to the Book of Abraham?

The exact relationship between the documents referred to as the "Grammar and Alphabet of the Egyptian Language" and the Book of Abraham have not yet been determined

Professor Brian M. Hauglid of Brigham Young University is currently undertaking a critical text edition of the so-called "Kirtland Egyptian Papers," or, more properly, the "Grammar and Alphabet of the Egyptian Language" (or GAEL), in conjunction with scholars at the Joseph Smith Papers. Professor Hauglid has published some preliminary thoughts on his research, in addition to comments made by other Mormon scholars.

Before we pass judgment on the GAEL, including it's relationship to the Book of Abraham text, we should be patient and see what Professor Hauglid and other scholars will release in the future, per Richard Turley's advice. This remains a relatively under-studied area of the Book of Abraham debate, and it would be foolish to jump to conclusions before all the relevant data is presented for scholarly scrutiny.

"Again, this concept of translation if you look at the 7th section of the Doctrine and Covenants, it’s a translation of a parchment sent up by the apostle john in the new testament. There’s no evidence it was anywhere around Joseph at the time that he translated it. OK, so again, translation is not character for character translation like you and I think about it, OK?"

Were the characters on the papyri written by Abraham himself?

[Brother Turley]: There are lots of theories on that. The church does believe that the book of Abraham is the word of God and if you read the book of Abraham, there are doctrines and principles you will understand that are important to you. That is the church’s position. Exactly how Joseph Smith did it? There are lots of scholarly debates going on about that. But there’s excellent work going on at BYU that should be out in the next year."

Does the Joseph Smith papyri consist of Egyptian funerary documents?

[Brother Turley]: The papyrus that we have we know what books those are from Egyptian.

Do the Joseph Smith papyri date back to the time of Abraham?

Richard Turley: "There’s a difference between the date of the copy and the date of the text"

[Brother Turley]: There’s a difference between the date of the copy and the date of the text. So the text, yes, we believe is older. The actual copy could be later."

This is a very important point to keep in mind. There is a difference between the date of a text and the date of a particular manuscript of a text. For example, biblical scholars recognize that even though our earliest manuscripts for the books of the Hebrew Bible (Old Testament) are currently found among the Dead Sea Scrolls, which date to circa 200-100 BCE, the date of the composition of the text of the books themselves go back many centuries.

The same point applies to the Book of Abraham. As Professor Kerry Muhlestein explains:

Critics say that if this papyrus was written in the second century BC it could not possibly have been written by Abraham himself. In regard to this assumption, I ask, who said this particular papyrus was written by Abraham himself? The heading does not indicate that Abraham had written that particular copy but rather that he was the author of the original. What these critics have done is confuse the difference between a text and a manuscript. For example, many people have a copy of J. R. R. Tolkien’s Lord of the Rings; each has a manuscript copy of the text that Tolkien originally wrote. A text, regardless of how many copies of it exist in the world, is written by one author. However, each copy of that text is a manuscript.

The earliest known copies of the book of Isaiah date to hundreds of years after the prophet’s death. Yet this has not led to the conclusion that Isaiah was not the author of the book of Isaiah. Clearly the manuscripts we have are copies of the original text that he wrote during his lifetime. We all know that when an author of the ancient world wrote something, if those writings were to survive or be disseminated, the text had to be copied again and again and again, for generation upon generation. When the heading states that the text was written by Abraham’s own hand, it notes who the author is, not who copied down the particular manuscript that came into Joseph’s possession. If critics had carefully thought through this issue, they would never have raised it.

These issues also highlight the question of how the Book of Abraham came to be in Egypt in the first place. There are a dizzying number of possibilities. Abraham himself was in Egypt, as was his great-grandson Joseph and all of his Israelite descendants for hundreds of years thereafter. After the Exodus, Israelites continued to travel to and live in Egypt. After the Babylonian destruction of Jerusalem, large groups of Jews settled in Egypt and created longstanding and thriving communities, even to the point that they built a temple. It was during this time period that Joseph Smith Papyri 1, 10, and 11 were created. Copies of these papyri could have moved back and forth between Egypt and Israel during any of these eras.

Could Joseph Smith translate Egyptian?

At that time, nobody could translate Egyptian . The only way Joseph could translate would be through revelation.

Many students of the Book of Abraham have asked if Joseph Smith could have had access to means that he might learn Egyptian and translate the Book of Abraham and/or if he ever claimed to be able to translate Egyptian mechanically. Joseph couldn't translate Egyptian. At that time, hardly anyone in the United States could translate Egyptian. Jean-Francois Champollion would only recently (relatively speaking) be completing his transliteration of the Rosetta Stone. Joseph was able to receive the text of the Book of Abraham in the same manner that he did for the Book of Mormon, by revelation.

Some critics believe that Joseph claimed he knew Egyptian.

Some critics believe that Joseph claimed to know Egyptian for a couple of reasons.

One of these is an 1844 publication entitled Appeal to the Freemen of the State of Vermont, the "Brave Green Mountain Boys," and Honest Men that was purportedly written by Joseph Smith and in which an appeal to the GAEL is made to provide a translation for an Egyptian-sounding phrase. However, this publication has been demonstrated to have been ghostwritten by W.W. Phelps acting as Joseph Smith. Additionally, it would have been written after all the translation of the Book of Abraham was complete thus making it so that, prior to and during the translation, Joseph would not have claimed to know Egyptian.

A second reason is the GAEL itself and Joseph's use of it when doing his one-character "translation" of the Kinderhook Plates. As Latter-day Saint historians Don Bradley and Mark Ashurst McGee have observed in their definitive treatment of the Kinderhook plates, "[Joseph] Smith’s autonomous use of the Egyptian Alphabet book...in the translation of the Kinderhook plates shows that he considered it a legitimate translation tool." However, as the Gospel Topics Essay on the Book of Abraham has stated, the relationship of the GAEL to the Book of Abraham is not certain. Some have argued that the GAEL represents an attempt by Joseph Smith's scribes to reverse engineer the translation of the Book of Abraham to the papyri without the aid of revelation. If that is true, then Joseph Smith is not necessarily claiming by revelation to know how to translate Egyptian mechanically as academic translators do today with grammar books, dictionaries, etc. It simply means that Joseph received a translation of the papyri by revelation and then without the aid of revelation tried to discern the meaning of the characters on the papyri to try and learn Egyptian.

The final reason comes from the Gospel Topics Essay on the Book of Abraham on churchofjesuschrist.org which states the following:

Phelps apparently viewed Joseph Smith as uniquely capable of understanding the Egyptian characters: "As no one could translate these writings," he told his wife, "they were presented to President Smith. He soon knew what they were."

This quotation from Phelps has been interpreted by critics to mean that Joseph Smith was claiming to know the Egyptian language. However, it is clear from context that this did not mean that Joseph was claiming to have a working knowledge of Egyptian that he could use to translate documents mechanically, but that he was capable of discerning the meaning of the writings by revelation given to him because of his role and stewardship as prophet of God and President of the Church.

Are the statements of Abraham 1:12,14 about the altar and Gods at the "beginning of the record" significant for the Book of Abraham?

The earliest manuscripts of Abraham 1:12,14 have the text squeezed either between lines of the text or in the upper margin of the manuscript.

Earliest manuscript for Abraham 1:12; Earliest manuscript for Abraham 1:14

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There are several criticisms that attach themselves to Abraham 1:12,14. It is postulated that they require that Abraham be familiar with the facsimiles themselves, that they complicate the Missing Papyrus Theory, and so on.

The earliest manuscripts of Abraham 1:12 and 14 have the text squeezed either between lines of text or in the upper margin of the earliest manuscript of these verses. Abraham 1:12 is in the handwriting of Frederick G. Williams, one of Joseph's scribes.

Furthermore, reading the text of the Book of Abraham becomes smoother with the omission of these phrases. The translation retains coherency even without the textual insertions. Scholarly consensus is that these lines in Abraham 1:12 and 1:14 were later additions to the text—perhaps even with the approval of Joseph Smith. Thus they are not significant to the integrity of the Book of Abraham.

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Learn more about the Book of Abraham

FAIR links	Mike Ash, "'Book of Abraham 201: Papyri, Revelation and Modern Egyptology'," Proceedings of the 2006 FAIR Conference (August 2006). link Michael Ash and Kevin Barney, "ABCs of the Book of Abraham," Proceedings of the 2004 FAIR Conference (August 2004). link John Gee, "'Book of Abraham, I Presume'," Proceedings of the 2012 FAIR Conference (August 2012). link John Gee, "Egyptian Influence in Ancient Israel," Proceedings of the 2001 FAIR Conference (August 2001). link John Gee, "The Larger Issue," Proceedings of the 2009 FAIR Conference (August 2009). link Kerry Muehlstein, "The Book of Abraham and Unnoticed Assumptions," Proceedings of the 2014 FAIR Conference (August 2014). link Michael Rhodes, "The Book of Abraham: Dealing with the Critics," Proceedings of the 2003 FAIR Conference (August 2003). link
Online	Kevin L. Barney, "The Facsimiles and Semitic Adaptation of Existing Sources," Astronomy, Papyrus, and Covenant (Studies in the Book of Abraham, No. 3), John Gee and Brian M. Hauglid, eds., (Provo: FARMS, 2006): 107–30.off-site Michael Dennis Rhodes, "A Translation and Commentary of the Joseph Smith Hypocephalus [pdflink]," Brigham Young University Studies 17 no. 3 (1977), 259. Hugh W. Nibley, "The Meaning of the Kirtland Egyptian Papers," Brigham Young University Studies 11 no. 1 (Summer 1971), 350–399.off-site E. Douglas Clark, "A Powerful New Resource for Studying the Book of Abraham (Review of Traditions about the Early Life of Abraham)," FARMS Review 15/1 (2003). [91–95] link Hugh W. Nibley, "Phase One," Dialogue: A Journal of Mormon Thought 3 no. 2 (Summer 1968), 101. Benjamin Urrutia, "The Joseph Smith Papyri," Dialogue: A Journal of Mormon Thought 4 no. 2 (Summer 1969), 129–134. John Gee, "Research and Perspectives: Abraham in Ancient Egyptian Texts," Ensign (July 1992), 60–?. John Gee, "A Method for Studying the Facsimiles; Review of A Study Guide to the Facsimiles of the Book of Abraham," FARMS Review 19/1 (2007). [348–353] link John Gee, "A Tragedy of Errors (Review of By His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson," Review of Books on the Book of Mormon 4/1 (1992). [93–119] link John Gee, "'Abracadabra, Isaac and Jacob (Review of The Use of Egyptian Magical Papyri to Authenticate the Book of Abraham: A Critical Review by Edward H. Ashment)'," FARMS Review 7/1 (1995). [19–84] link John Gee, "Bird Island' Revisited, or the Book of Mormon through Pyramidal Kabbalistic Glasses: Review of Written by the Finger of God: A Testimony of Joseph Smith's Translations by Joe Sampson'," FARMS Review 7/1 (1995). [219–228] link John Gee, "New Light on the Joseph Smith Papyri," FARMS Review 19/2 (2007). [245–260] link John Gee, "One Side of a Nonexistent Conversation (Review of The Papyri of Abraham: Facsimiles of the Everlasting Covenant)," FARMS Review 15/1 (2003). [81–85] link John Gee, "Some Puzzles from the Joseph Smith Papyri," FARMS Review 20/1 (2008). [113–138] link John Gee, "Telling the Story of the Joseph Smith Papyri (Review of The Facsimiles of the Book of Abraham: A Study of the Joseph Smith Egyptian Papyri by James R. Harris)," FARMS Review 8/2 (1996). [46–59] link Brian M. Hauglid, "Nibley's Abraham in Egypt: Laying the Foundation for Abraham Research," FARMS Review 15/1 (2003). [97–90] link Quinten Barney, "A New and Most Welcome Resource for Book of Abraham Studies," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 56/6 (12 May 2023). [259–264] link John Gee, "Fantasy and Reality in the Translation of the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 42/7 (29 January 2021). [127–170] link John Gee, "Shulem, One of the King's Principal Waiters," Interpreter: A Journal of Mormon Scripture 19/15 (29 April 2016). [383–396] link Mark J. Johnson, "Scriptures with Pictures: Methodology, Unexamined Assumptions, and the Study of the Book of Abraham," Interpreter: A Journal of Mormon Scripture 25/1 (7 April 2017). [1–60] link Jeff Lindsay, "Book of Abraham Polemics: Dan Vogel's Broad Critique of the Defense of the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 47/4 (10 September 2021). [107–150] link Kerry Muhlestein, "Assessing the Joseph Smith Papyri: An Introduction to the Historiography of their Acquisitions, Translations, and Interpretations," Interpreter: A Journal of Mormon Scripture 22/2 (23 September 2016). [17–50] link Julie M. Smith, "A Note on Chiasmus in Abraham 3:22-23," Interpreter: A Journal of Mormon Scripture 8/13 (31 January 2014). [187–190] link Stephen O. Smoot, "Framing the Book of Abraham: Presumptions and Paradigms," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 47/8 (24 September 2021). [263–338] link Stephen O. Smoot, "Pressing Forward with the Book of Abraham," Interpreter: A Journal of Mormon Scripture 28/17 (20 April 2018). [299–308] link Stephen O. Smoot, "Temple Themes in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 60/6 (2 February 2024). [211–238] link Adam Stokes, "The Hamites: The Pre-Restoration Monotheism of the Children of Ham in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 59/2 (20 October 2023). [33–52] link John S. Thompson, "'Being of that Lineage': Generational Curses and Inheritance in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 54/3 (2 December 2022). [97–146] link Larry E. Morris, "The Book of Abraham: Ask the Right Questions and Keep On Looking ('Review of 'The ‘Breathing Permit of Hor’ Thirty-four Years Later' Dialogue 33/4 (2000): 97–119)," FARMS Review 16/2 (2005). [355–380] link Hugh W. Nibley, "'Approach to John Gee, Guide to the Joseph Smith Papyri (Review of A Guide to the Joseph Smith Papyri)'," FARMS Review 13/2 (2001). [63–64] link Michael D. Rhodes, "The Book of Abraham: Divinely Inspired Scripture (Review of By His Own Hand upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson)," Review of Books on the Book of Mormon 4/1 (1992). [120–126] link off-site Hugh Nibley, "The Facsimiles of the Book of Abraham," Sunstone 4:5-6 no. (Issue #17.18) (December 1979), 49–51. off-site
Video	Book of Abraham 201: Papyri, Revelation, and Modern Egyptology, Mike Ash, 2006 FAIR Conference Part 1:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 2:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 3:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 4:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology     ABCs of the Book of Abraham, Michael Ash, Kevin Barney, 2004 FAIR Conference Part 1: ABCs of the Book of Abraham Part 2: ABCs of the Book of Abraham Part 3: ABCs of the Book of Abraham Part 4: ABCs of the Book of Abraham Part 5: ABCs of the Book of Abraham Part 6: ABCs of the Book of Abraham "Kolob," BH Roberts Foundation print-link. Video version: "Do Mormons believe God is an alien that lives on the planet Kolob?,"  (15 December 2023). video-link. "Race in the Pearl of Great Price," BH Roberts Foundation print-link.
Print	H. Donl Peterson, The Story of the Book of Abraham: Mummies, Manuscripts, and Mormonism (Salt Lake City, Utah: Deseret Book, 1995); ISBN 0875798462, ISBN 978-0875798462. John A. Tvedtnes, "The Use of Mnemonic Devices in Oral Traditions, as Exemplified by the Book of Abraham and the Hor Sensen Papyrus," Newsletter and Proceedings of the SEHA 120 (April 1970): 2–10. Michael D. Rhodes, "The Joseph Smith Hypocephalus...Twenty Years Later." Richley Crapo and John A. Tvedtnes, "A Study of the Hor Sensen Papyrus." Newsletter and Proceedings of the SEHA 109 (25 October 1968): 1–6. Richley Crapo and John A. Tvedtnes. "The Hor Sensen Papyrus as a Mnemonic Device: A Further Study." Newsletter and Proceedings of the SEHA 114 (2 June 1969): 6–13. Astronomy, Papyrus, and Covenant, edited by John Gee and Brian M. Hauglid, (Provo: FARMS, 2005). (Studies in the Book of Abraham, Vol. 3) John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000). Traditions About the Early Life of Abraham, edited by John A. Tvedtnes, Brian M. Hauglid, and John Gee, (Provo: FARMS, 2001). (Studies in the Book of Abraham, Vol. 1) Hugh W. Nibley, Abraham in Egypt, 2nd edition, (Vol. 14 of the Collected Works of Hugh Nibley), edited by Gary P. Gillum, Illustrated by Michael P. Lyon, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2000). ISBN 157345527X. Hugh Nibley, An Approach to the Book of Abraham, edited by John Gee, Vol. 18 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009). ISBN 1606410547. Hugh Nibley, One Eternal Round, edited by Michael D. Rhodes, Vol. 19 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009). ISBN 9781606412374 . Michael D. Rhodes, The Hor Book of Breathings: A Translation and Commentary (Provo: FARMS, 2005). (Studies in the Book of Abraham, Vol. 2) John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000). Hugh W. Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment, 2nd edition, (Vol. 16 of the Collected Works of Hugh Nibley), edited by John Gee and Michael D. Rhodes, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2005), 1. ISBN 159038539X. 1st edition GL direct link John Gee, "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri," The Disciple As Witness: Essays on Latter-day Saint History and Doctrine in Honor of Richard Lloyd Anderson, eds., Stephen D. Ricks, Donald W. Parry, and Andrew H. Hedges (Provo: FARMS, 2000). Brian M. Hauglid, “Thoughts on the Book of Abraham,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 245–258. Kerry Muhlestein, “Egyptian Papyri and the Book of Abraham: A Faithful, Egyptological Point of View,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 217–243. Michael D. Rhodes, “Teaching the Book of Abraham Facsimiles”, Religious Educator 4/2 (2003), 115-123. Michael D. Rhodes, “The Book of Abraham: Dealing with the Critics”, FAIR Conference, 2003, xxx.
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Source(s) of the criticism

Critical sources

John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).

Notes

FAIR Answers—back to home page

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Articles about Book of Abraham

Papyri translation and related documents	Timeline of events related to the Book of Abraham and Kirtland Egyptian Papers Production of the Book of Abraham The Kirtland Egyptian Papers Identity and nature of the papyrus in the Church's possession Why is the Book of Abraham text not on the papyri? When did the Church disclose that the Joseph Smith Papyri were an Egyptian funerary text? Book of Abraham facsimiles
Relation to other texts	Thomas Dick’s The Philosophy of a Future State Oliver Cowdery and Abraham 1:2 The Book of Abraham and Genesis Thomas Taylor’s The Six Books of Proclus on the Theology of Plato The Book of Abraham and the New Testament
Purported issues	Antiquity of the Book of Abraham Alleged anachronisms in the Book of Abraham The Book of Abraham written by Abraham's "own hand upon papyrus" Abraham lying about his wife Sarah Kolob Listing of Publications on Controversies Surrounding the Book of Abraham from Official, Semi-Official, and Extra-Official Venues One versus multiple creators

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Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

Doctrine and Covenants and Church History Study Guide: "These papyri contain authentic Egyptian writings, but they do not date to the time of Abraham, nor do they contain the actual personally handwritten account of Abraham"

"Unit 31: Day 2, The Coming Forth of the Pearl of Great Price," Doctrine and Covenants and Church History Study Guide for Home-Study Seminary Students (2013):

In 1966, 11 fragments of papyri the Prophet Joseph Smith once had were discovered in the Metropolitan Museum of Art in New York City. These papyri contain authentic Egyptian writings, but they do not date to the time of Abraham, nor do they contain the actual personally handwritten account of Abraham. It is important to remember that only a few fragments and not all of the papyri that Joseph Smith possessed have been found. The book of Abraham may have been translated from papyri that have not been recovered. These lost papyri may have contained copies of Abraham’s writings.

At the present time we simply do not know the exact nature of the relationship between the book of Abraham and the papyri Joseph Smith possessed. There are various theories proposed as to how the prophet translated these writings, but we simply do not know the details. We do know that the Prophet Joseph Smith translated the book of Abraham by the gift and power of God.

How was the text of the Book of Abraham produced by Joseph Smith?

Pearl of Great Price Central, Insight #39: How Did Joseph Smith Translate the Book of Abraham?

The Book of Abraham was claimed to have been received by revelation

Richard Turley notes that the Book of Abraham was received by revelation:

"Very quickly, let me just say a few things about it very simple. Number 1, again, it was received by revelation."
Richard Turley, Questions Asked at 2010 Swedish Fireside

The questions surrounding the Book of Abraham are complex, and involve a number of disciplines and sub-disciplines, including: Egyptology (including Egyptian archaeology, Egyptian iconography, Egyptian religion, Egyptian history, papyrology, etc.), Syro-Palestinian archaeology, biblical studies, textual criticism, Mormon history, Mormon theology, English paleography and manuscript transmission, etc. As such, any approach to the Book of Abraham or the Joseph Smith Papyri must be conscious of how these various disciplines (with their respective methods) can be used, or misused, in studying the Book of Abraham.

19th century sources confirm that the text of the Book of Abraham was received by revelation

Consider these two quotes, the first from John Whitmer, who was Church Historian from 1831 until his excommunication in 1838, and the second from Warren Parrish, who was one of the scribes during the translation.

John Whitmer said,

"Joseph the Seer saw these Record[s] and by the revelation of Jesus Christ could translate these records . . . which when all translated will be a pleasing history and of great value to the saints."

Warren Parrish said,

"I have set by his side and penned down the translation of the Egyptian Hieroglyphicks [sic] as he claimed to receive it by direct inspiration from Heaven."

A more detailed essay describing the translation of the Book of Abraham was done by Pearl of Great Price Central and may be found by following the link above.

Did Joseph use his seer stone to receive the text of the Book of Abraham in the same manner as he did for the Book of Mormon?

There is second-hand information that suggests Joseph Smith used his seer stone in the translation of the Book of Abraham

There is also second-hand information that suggests Joseph Smith used his seer stone (or what came to be called the "Urim and Thummim") in the translation of the Book of Abraham; though these accounts must be accepted carefully because of their secondary nature.

Wilford Woodruff said,

"The Lord is blessing Joseph with power to reveal the mysteries of the kingdom of God; to translate through the Urim and Thummim ancient records and hieroglyphics old as Abraham or Adam which caused our hearts to burn within us while we behold their glorious truths opened unto us."

"The Prophet translated the part of these writings which, as I have said is contained in the Pearl of Great Price, and known as the Book of Abraham. Thus you see one of the first gifts bestowed by the Lord for the benefit of His people, was that of revelation-the gift to translate, by the aid of the Urim and Thummim, the gift of bringing to light old and ancient records."

The official position of the Church is that the Book of Abraham is "an inspired translation of the writings of Abraham. Joseph Smith began the translation in 1835 after obtaining some Egyptian papyri." Anything beyond this is speculation, and does not constitute official Church doctrine relative to the Book of Abraham's origins. Nevertheless, it's clear from the historical evidence that Joseph Smith was not attempting a scholarly translation of the Book of Abraham à la Jean-François Champollion or other Egyptologists, but rather produced a revelatory translation (see Richard Turley's comments below). The exact nature of this revelatory translation is uncertain, with various theories having been offered over the years.

Do we have all of the papyri that Joseph Smith had?

There is no question that we are currently missing some papyri

Even critics of the Book of Abraham must acknowledge this. For example, we are missing the originals to Facsimiles 2 and 3. The question therefore is: how much papyrus are we missing? Professor John Gee has estimated, based on historical eyewitness testimony, papyrilogical considerations, and mathematical calculations, that we're missing a sizable portion of the Joseph Smith Papyri. Professor Gee further argues the likelihood that the text of the Book of Abraham translated (again, via revelation, and not by scholarly means) by Joseph Smith was contained in this missing portion of papyri. Professor Gee is not without his critics, however, who argue instead that we're missing only a small portion of the original papyri.

As such, this is still an open question. Further research is being conducted that will hopefully shed further light on this question. In the mean time, however, Professor Gee's so-called "Missing Papyrus Theory" cannot merely be dismissed. Those who struggle with the Book of Abraham controversy must deal with the evidence presented by Professor Gee.

How does the Grammar and Alphabet of the Egyptian Language (GAEL) relate to the Book of Abraham?

The exact relationship between the documents referred to as the "Grammar and Alphabet of the Egyptian Language" and the Book of Abraham have not yet been determined

Professor Brian M. Hauglid of Brigham Young University is currently undertaking a critical text edition of the so-called "Kirtland Egyptian Papers," or, more properly, the "Grammar and Alphabet of the Egyptian Language" (or GAEL), in conjunction with scholars at the Joseph Smith Papers. Professor Hauglid has published some preliminary thoughts on his research, in addition to comments made by other Mormon scholars.

Before we pass judgment on the GAEL, including it's relationship to the Book of Abraham text, we should be patient and see what Professor Hauglid and other scholars will release in the future, per Richard Turley's advice. This remains a relatively under-studied area of the Book of Abraham debate, and it would be foolish to jump to conclusions before all the relevant data is presented for scholarly scrutiny.

"Again, this concept of translation if you look at the 7th section of the Doctrine and Covenants, it’s a translation of a parchment sent up by the apostle john in the new testament. There’s no evidence it was anywhere around Joseph at the time that he translated it. OK, so again, translation is not character for character translation like you and I think about it, OK?"

Were the characters on the papyri written by Abraham himself?

[Brother Turley]: There are lots of theories on that. The church does believe that the book of Abraham is the word of God and if you read the book of Abraham, there are doctrines and principles you will understand that are important to you. That is the church’s position. Exactly how Joseph Smith did it? There are lots of scholarly debates going on about that. But there’s excellent work going on at BYU that should be out in the next year."

Does the Joseph Smith papyri consist of Egyptian funerary documents?

[Brother Turley]: The papyrus that we have we know what books those are from Egyptian.

Do the Joseph Smith papyri date back to the time of Abraham?

Richard Turley: "There’s a difference between the date of the copy and the date of the text"

[Brother Turley]: There’s a difference between the date of the copy and the date of the text. So the text, yes, we believe is older. The actual copy could be later."

This is a very important point to keep in mind. There is a difference between the date of a text and the date of a particular manuscript of a text. For example, biblical scholars recognize that even though our earliest manuscripts for the books of the Hebrew Bible (Old Testament) are currently found among the Dead Sea Scrolls, which date to circa 200-100 BCE, the date of the composition of the text of the books themselves go back many centuries.

The same point applies to the Book of Abraham. As Professor Kerry Muhlestein explains:

Critics say that if this papyrus was written in the second century BC it could not possibly have been written by Abraham himself. In regard to this assumption, I ask, who said this particular papyrus was written by Abraham himself? The heading does not indicate that Abraham had written that particular copy but rather that he was the author of the original. What these critics have done is confuse the difference between a text and a manuscript. For example, many people have a copy of J. R. R. Tolkien’s Lord of the Rings; each has a manuscript copy of the text that Tolkien originally wrote. A text, regardless of how many copies of it exist in the world, is written by one author. However, each copy of that text is a manuscript.

The earliest known copies of the book of Isaiah date to hundreds of years after the prophet’s death. Yet this has not led to the conclusion that Isaiah was not the author of the book of Isaiah. Clearly the manuscripts we have are copies of the original text that he wrote during his lifetime. We all know that when an author of the ancient world wrote something, if those writings were to survive or be disseminated, the text had to be copied again and again and again, for generation upon generation. When the heading states that the text was written by Abraham’s own hand, it notes who the author is, not who copied down the particular manuscript that came into Joseph’s possession. If critics had carefully thought through this issue, they would never have raised it.

These issues also highlight the question of how the Book of Abraham came to be in Egypt in the first place. There are a dizzying number of possibilities. Abraham himself was in Egypt, as was his great-grandson Joseph and all of his Israelite descendants for hundreds of years thereafter. After the Exodus, Israelites continued to travel to and live in Egypt. After the Babylonian destruction of Jerusalem, large groups of Jews settled in Egypt and created longstanding and thriving communities, even to the point that they built a temple. It was during this time period that Joseph Smith Papyri 1, 10, and 11 were created. Copies of these papyri could have moved back and forth between Egypt and Israel during any of these eras.

Could Joseph Smith translate Egyptian?

At that time, nobody could translate Egyptian . The only way Joseph could translate would be through revelation.

Many students of the Book of Abraham have asked if Joseph Smith could have had access to means that he might learn Egyptian and translate the Book of Abraham and/or if he ever claimed to be able to translate Egyptian mechanically. Joseph couldn't translate Egyptian. At that time, hardly anyone in the United States could translate Egyptian. Jean-Francois Champollion would only recently (relatively speaking) be completing his transliteration of the Rosetta Stone. Joseph was able to receive the text of the Book of Abraham in the same manner that he did for the Book of Mormon, by revelation.

Some critics believe that Joseph claimed he knew Egyptian.

Some critics believe that Joseph claimed to know Egyptian for a couple of reasons.

One of these is an 1844 publication entitled Appeal to the Freemen of the State of Vermont, the "Brave Green Mountain Boys," and Honest Men that was purportedly written by Joseph Smith and in which an appeal to the GAEL is made to provide a translation for an Egyptian-sounding phrase. However, this publication has been demonstrated to have been ghostwritten by W.W. Phelps acting as Joseph Smith. Additionally, it would have been written after all the translation of the Book of Abraham was complete thus making it so that, prior to and during the translation, Joseph would not have claimed to know Egyptian.

A second reason is the GAEL itself and Joseph's use of it when doing his one-character "translation" of the Kinderhook Plates. As Latter-day Saint historians Don Bradley and Mark Ashurst McGee have observed in their definitive treatment of the Kinderhook plates, "[Joseph] Smith’s autonomous use of the Egyptian Alphabet book...in the translation of the Kinderhook plates shows that he considered it a legitimate translation tool." However, as the Gospel Topics Essay on the Book of Abraham has stated, the relationship of the GAEL to the Book of Abraham is not certain. Some have argued that the GAEL represents an attempt by Joseph Smith's scribes to reverse engineer the translation of the Book of Abraham to the papyri without the aid of revelation. If that is true, then Joseph Smith is not necessarily claiming by revelation to know how to translate Egyptian mechanically as academic translators do today with grammar books, dictionaries, etc. It simply means that Joseph received a translation of the papyri by revelation and then without the aid of revelation tried to discern the meaning of the characters on the papyri to try and learn Egyptian.

The final reason comes from the Gospel Topics Essay on the Book of Abraham on churchofjesuschrist.org which states the following:

Phelps apparently viewed Joseph Smith as uniquely capable of understanding the Egyptian characters: "As no one could translate these writings," he told his wife, "they were presented to President Smith. He soon knew what they were."

This quotation from Phelps has been interpreted by critics to mean that Joseph Smith was claiming to know the Egyptian language. However, it is clear from context that this did not mean that Joseph was claiming to have a working knowledge of Egyptian that he could use to translate documents mechanically, but that he was capable of discerning the meaning of the writings by revelation given to him because of his role and stewardship as prophet of God and President of the Church.

Are the statements of Abraham 1:12,14 about the altar and Gods at the "beginning of the record" significant for the Book of Abraham?

The earliest manuscripts of Abraham 1:12,14 have the text squeezed either between lines of the text or in the upper margin of the manuscript.

Earliest manuscript for Abraham 1:12; Earliest manuscript for Abraham 1:14

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There are several criticisms that attach themselves to Abraham 1:12,14. It is postulated that they require that Abraham be familiar with the facsimiles themselves, that they complicate the Missing Papyrus Theory, and so on.

The earliest manuscripts of Abraham 1:12 and 14 have the text squeezed either between lines of text or in the upper margin of the earliest manuscript of these verses. Abraham 1:12 is in the handwriting of Frederick G. Williams, one of Joseph's scribes.

Furthermore, reading the text of the Book of Abraham becomes smoother with the omission of these phrases. The translation retains coherency even without the textual insertions. Scholarly consensus is that these lines in Abraham 1:12 and 1:14 were later additions to the text—perhaps even with the approval of Joseph Smith. Thus they are not significant to the integrity of the Book of Abraham.

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Learn more about the Book of Abraham

FAIR links	Mike Ash, "'Book of Abraham 201: Papyri, Revelation and Modern Egyptology'," Proceedings of the 2006 FAIR Conference (August 2006). link Michael Ash and Kevin Barney, "ABCs of the Book of Abraham," Proceedings of the 2004 FAIR Conference (August 2004). link John Gee, "'Book of Abraham, I Presume'," Proceedings of the 2012 FAIR Conference (August 2012). link John Gee, "Egyptian Influence in Ancient Israel," Proceedings of the 2001 FAIR Conference (August 2001). link John Gee, "The Larger Issue," Proceedings of the 2009 FAIR Conference (August 2009). link Kerry Muehlstein, "The Book of Abraham and Unnoticed Assumptions," Proceedings of the 2014 FAIR Conference (August 2014). link Michael Rhodes, "The Book of Abraham: Dealing with the Critics," Proceedings of the 2003 FAIR Conference (August 2003). link
Online	Kevin L. Barney, "The Facsimiles and Semitic Adaptation of Existing Sources," Astronomy, Papyrus, and Covenant (Studies in the Book of Abraham, No. 3), John Gee and Brian M. Hauglid, eds., (Provo: FARMS, 2006): 107–30.off-site Michael Dennis Rhodes, "A Translation and Commentary of the Joseph Smith Hypocephalus [pdflink]," Brigham Young University Studies 17 no. 3 (1977), 259. Hugh W. Nibley, "The Meaning of the Kirtland Egyptian Papers," Brigham Young University Studies 11 no. 1 (Summer 1971), 350–399.off-site E. Douglas Clark, "A Powerful New Resource for Studying the Book of Abraham (Review of Traditions about the Early Life of Abraham)," FARMS Review 15/1 (2003). [91–95] link Hugh W. Nibley, "Phase One," Dialogue: A Journal of Mormon Thought 3 no. 2 (Summer 1968), 101. Benjamin Urrutia, "The Joseph Smith Papyri," Dialogue: A Journal of Mormon Thought 4 no. 2 (Summer 1969), 129–134. John Gee, "Research and Perspectives: Abraham in Ancient Egyptian Texts," Ensign (July 1992), 60–?. John Gee, "A Method for Studying the Facsimiles; Review of A Study Guide to the Facsimiles of the Book of Abraham," FARMS Review 19/1 (2007). [348–353] link John Gee, "A Tragedy of Errors (Review of By His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson," Review of Books on the Book of Mormon 4/1 (1992). [93–119] link John Gee, "'Abracadabra, Isaac and Jacob (Review of The Use of Egyptian Magical Papyri to Authenticate the Book of Abraham: A Critical Review by Edward H. Ashment)'," FARMS Review 7/1 (1995). [19–84] link John Gee, "Bird Island' Revisited, or the Book of Mormon through Pyramidal Kabbalistic Glasses: Review of Written by the Finger of God: A Testimony of Joseph Smith's Translations by Joe Sampson'," FARMS Review 7/1 (1995). [219–228] link John Gee, "New Light on the Joseph Smith Papyri," FARMS Review 19/2 (2007). [245–260] link John Gee, "One Side of a Nonexistent Conversation (Review of The Papyri of Abraham: Facsimiles of the Everlasting Covenant)," FARMS Review 15/1 (2003). [81–85] link John Gee, "Some Puzzles from the Joseph Smith Papyri," FARMS Review 20/1 (2008). [113–138] link John Gee, "Telling the Story of the Joseph Smith Papyri (Review of The Facsimiles of the Book of Abraham: A Study of the Joseph Smith Egyptian Papyri by James R. Harris)," FARMS Review 8/2 (1996). [46–59] link Brian M. Hauglid, "Nibley's Abraham in Egypt: Laying the Foundation for Abraham Research," FARMS Review 15/1 (2003). [97–90] link Quinten Barney, "A New and Most Welcome Resource for Book of Abraham Studies," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 56/6 (12 May 2023). [259–264] link John Gee, "Fantasy and Reality in the Translation of the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 42/7 (29 January 2021). [127–170] link John Gee, "Shulem, One of the King's Principal Waiters," Interpreter: A Journal of Mormon Scripture 19/15 (29 April 2016). [383–396] link Mark J. Johnson, "Scriptures with Pictures: Methodology, Unexamined Assumptions, and the Study of the Book of Abraham," Interpreter: A Journal of Mormon Scripture 25/1 (7 April 2017). [1–60] link Jeff Lindsay, "Book of Abraham Polemics: Dan Vogel's Broad Critique of the Defense of the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 47/4 (10 September 2021). [107–150] link Kerry Muhlestein, "Assessing the Joseph Smith Papyri: An Introduction to the Historiography of their Acquisitions, Translations, and Interpretations," Interpreter: A Journal of Mormon Scripture 22/2 (23 September 2016). [17–50] link Julie M. Smith, "A Note on Chiasmus in Abraham 3:22-23," Interpreter: A Journal of Mormon Scripture 8/13 (31 January 2014). [187–190] link Stephen O. Smoot, "Framing the Book of Abraham: Presumptions and Paradigms," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 47/8 (24 September 2021). [263–338] link Stephen O. Smoot, "Pressing Forward with the Book of Abraham," Interpreter: A Journal of Mormon Scripture 28/17 (20 April 2018). [299–308] link Stephen O. Smoot, "Temple Themes in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 60/6 (2 February 2024). [211–238] link Adam Stokes, "The Hamites: The Pre-Restoration Monotheism of the Children of Ham in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 59/2 (20 October 2023). [33–52] link John S. Thompson, "'Being of that Lineage': Generational Curses and Inheritance in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 54/3 (2 December 2022). [97–146] link Larry E. Morris, "The Book of Abraham: Ask the Right Questions and Keep On Looking ('Review of 'The ‘Breathing Permit of Hor’ Thirty-four Years Later' Dialogue 33/4 (2000): 97–119)," FARMS Review 16/2 (2005). [355–380] link Hugh W. Nibley, "'Approach to John Gee, Guide to the Joseph Smith Papyri (Review of A Guide to the Joseph Smith Papyri)'," FARMS Review 13/2 (2001). [63–64] link Michael D. Rhodes, "The Book of Abraham: Divinely Inspired Scripture (Review of By His Own Hand upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson)," Review of Books on the Book of Mormon 4/1 (1992). [120–126] link off-site Hugh Nibley, "The Facsimiles of the Book of Abraham," Sunstone 4:5-6 no. (Issue #17.18) (December 1979), 49–51. off-site
Video	Book of Abraham 201: Papyri, Revelation, and Modern Egyptology, Mike Ash, 2006 FAIR Conference Part 1:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 2:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 3:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 4:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology     ABCs of the Book of Abraham, Michael Ash, Kevin Barney, 2004 FAIR Conference Part 1: ABCs of the Book of Abraham Part 2: ABCs of the Book of Abraham Part 3: ABCs of the Book of Abraham Part 4: ABCs of the Book of Abraham Part 5: ABCs of the Book of Abraham Part 6: ABCs of the Book of Abraham "Kolob," BH Roberts Foundation print-link. Video version: "Do Mormons believe God is an alien that lives on the planet Kolob?,"  (15 December 2023). video-link. "Race in the Pearl of Great Price," BH Roberts Foundation print-link.
Print	H. Donl Peterson, The Story of the Book of Abraham: Mummies, Manuscripts, and Mormonism (Salt Lake City, Utah: Deseret Book, 1995); ISBN 0875798462, ISBN 978-0875798462. John A. Tvedtnes, "The Use of Mnemonic Devices in Oral Traditions, as Exemplified by the Book of Abraham and the Hor Sensen Papyrus," Newsletter and Proceedings of the SEHA 120 (April 1970): 2–10. Michael D. Rhodes, "The Joseph Smith Hypocephalus...Twenty Years Later." Richley Crapo and John A. Tvedtnes, "A Study of the Hor Sensen Papyrus." Newsletter and Proceedings of the SEHA 109 (25 October 1968): 1–6. Richley Crapo and John A. Tvedtnes. "The Hor Sensen Papyrus as a Mnemonic Device: A Further Study." Newsletter and Proceedings of the SEHA 114 (2 June 1969): 6–13. Astronomy, Papyrus, and Covenant, edited by John Gee and Brian M. Hauglid, (Provo: FARMS, 2005). (Studies in the Book of Abraham, Vol. 3) John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000). Traditions About the Early Life of Abraham, edited by John A. Tvedtnes, Brian M. Hauglid, and John Gee, (Provo: FARMS, 2001). (Studies in the Book of Abraham, Vol. 1) Hugh W. Nibley, Abraham in Egypt, 2nd edition, (Vol. 14 of the Collected Works of Hugh Nibley), edited by Gary P. Gillum, Illustrated by Michael P. Lyon, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2000). ISBN 157345527X. Hugh Nibley, An Approach to the Book of Abraham, edited by John Gee, Vol. 18 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009). ISBN 1606410547. Hugh Nibley, One Eternal Round, edited by Michael D. Rhodes, Vol. 19 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009). ISBN 9781606412374 . Michael D. Rhodes, The Hor Book of Breathings: A Translation and Commentary (Provo: FARMS, 2005). (Studies in the Book of Abraham, Vol. 2) John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000). Hugh W. Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment, 2nd edition, (Vol. 16 of the Collected Works of Hugh Nibley), edited by John Gee and Michael D. Rhodes, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2005), 1. ISBN 159038539X. 1st edition GL direct link John Gee, "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri," The Disciple As Witness: Essays on Latter-day Saint History and Doctrine in Honor of Richard Lloyd Anderson, eds., Stephen D. Ricks, Donald W. Parry, and Andrew H. Hedges (Provo: FARMS, 2000). Brian M. Hauglid, “Thoughts on the Book of Abraham,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 245–258. Kerry Muhlestein, “Egyptian Papyri and the Book of Abraham: A Faithful, Egyptological Point of View,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 217–243. Michael D. Rhodes, “Teaching the Book of Abraham Facsimiles”, Religious Educator 4/2 (2003), 115-123. Michael D. Rhodes, “The Book of Abraham: Dealing with the Critics”, FAIR Conference, 2003, xxx.
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Source(s) of the criticism

Critical sources

John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).

Notes

Question: Were the Kirtland Egyptian Papers and Egyptian Alphabet and Grammar produced prior to the Book of Abraham?

The Kirtland Egyptian Papers were produced after the Book of Abraham was dictated

A key assertion claimed by critics of the Church is that these documents were produced prior to the Book of Abraham manuscript, and that they therefore constitute a "smoking gun" that proves that Joseph was making up translations for Egyptian characters taken from the existing fragments of the Joseph Smith Papyri. Critics often refer to these papers as the "translation documents" for the Book of Abraham, and believe that they were used specifically to produce the first three verses in Abraham, Chapter 1.

However, the earliest document in the KEP (pre-dating the recovery of the Joseph Smith Papryi from which the Book of Abraham was produced) assigns meanings to non-Egyptian characters, and a later document assigns new meanings to these same characters.

The earliest datable document in the collection is a letter from W. W. Phelps to his wife describing a selection of the "pure language". It is dated to May of 1835. The document contains a sequence of six characters, three of which may belong to a Masonic cipher. Each character is also given a name, a pronunciation and an explanation. However, what is significant is that all six of these characters appear in an identical order in other KEP documents, except they are given different names, sounds and explanations. None of these six characters come from the Papyri.

Some source material used in the KEP is taken from sections of the D&C

In the KEP, when a character in the Grammar is given multiple degrees, it does so usually by taking the source text and break it up into consecutive pieces. So, the first line might be the first degree, the second line the second degree, and so on. There is evidence that some of the source material in these explanations comes from sections of the D&C rather than the Book of Abraham.

Some of the Kirtland "Egyptian" Papers do not contain Egyptian at all

The "Egyptian Counting" document which is part of the KEP, like the grammar documents, has a character, a sound, and an explanation for each, yet none of the characters are Egyptian. Nor do they contain a single character from the Joseph Smith papyri.

The placement of a translation of the Book of Abraham prior to the production of the KEP renders the entire discussion regarding which document came before which other documents irrelevant

The production of the KEP after the Book of Abraham indicates that the KEP does not represent "translation documents" documenting a physical process by which translation was attempted.

It should be noted that this does not change the relationship of the Book of Abraham to the Joseph Smith Papyri. It does not address the issue of whether or not the text of the Book of Abraham was actually present on the Scroll of Hor (the "long scroll" theory), or whether the scroll was simply a catalyst for revelation (the "short scroll" theory).

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Articles about Book of Abraham

Papyri translation and related documents	Timeline of events related to the Book of Abraham and Kirtland Egyptian Papers Production of the Book of Abraham The Kirtland Egyptian Papers Identity and nature of the papyrus in the Church's possession Why is the Book of Abraham text not on the papyri? When did the Church disclose that the Joseph Smith Papyri were an Egyptian funerary text? Book of Abraham facsimiles
Relation to other texts	Thomas Dick’s The Philosophy of a Future State Oliver Cowdery and Abraham 1:2 The Book of Abraham and Genesis Thomas Taylor’s The Six Books of Proclus on the Theology of Plato The Book of Abraham and the New Testament
Purported issues	Antiquity of the Book of Abraham Alleged anachronisms in the Book of Abraham The Book of Abraham written by Abraham's "own hand upon papyrus" Abraham lying about his wife Sarah Kolob Listing of Publications on Controversies Surrounding the Book of Abraham from Official, Semi-Official, and Extra-Official Venues One versus multiple creators

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Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

Doctrine and Covenants and Church History Study Guide: "These papyri contain authentic Egyptian writings, but they do not date to the time of Abraham, nor do they contain the actual personally handwritten account of Abraham"

"Unit 31: Day 2, The Coming Forth of the Pearl of Great Price," Doctrine and Covenants and Church History Study Guide for Home-Study Seminary Students (2013):

In 1966, 11 fragments of papyri the Prophet Joseph Smith once had were discovered in the Metropolitan Museum of Art in New York City. These papyri contain authentic Egyptian writings, but they do not date to the time of Abraham, nor do they contain the actual personally handwritten account of Abraham. It is important to remember that only a few fragments and not all of the papyri that Joseph Smith possessed have been found. The book of Abraham may have been translated from papyri that have not been recovered. These lost papyri may have contained copies of Abraham’s writings.

At the present time we simply do not know the exact nature of the relationship between the book of Abraham and the papyri Joseph Smith possessed. There are various theories proposed as to how the prophet translated these writings, but we simply do not know the details. We do know that the Prophet Joseph Smith translated the book of Abraham by the gift and power of God.

How was the text of the Book of Abraham produced by Joseph Smith?

Pearl of Great Price Central, Insight #39: How Did Joseph Smith Translate the Book of Abraham?

The Book of Abraham was claimed to have been received by revelation

Richard Turley notes that the Book of Abraham was received by revelation:

"Very quickly, let me just say a few things about it very simple. Number 1, again, it was received by revelation."
Richard Turley, Questions Asked at 2010 Swedish Fireside

The questions surrounding the Book of Abraham are complex, and involve a number of disciplines and sub-disciplines, including: Egyptology (including Egyptian archaeology, Egyptian iconography, Egyptian religion, Egyptian history, papyrology, etc.), Syro-Palestinian archaeology, biblical studies, textual criticism, Mormon history, Mormon theology, English paleography and manuscript transmission, etc. As such, any approach to the Book of Abraham or the Joseph Smith Papyri must be conscious of how these various disciplines (with their respective methods) can be used, or misused, in studying the Book of Abraham.

19th century sources confirm that the text of the Book of Abraham was received by revelation

Consider these two quotes, the first from John Whitmer, who was Church Historian from 1831 until his excommunication in 1838, and the second from Warren Parrish, who was one of the scribes during the translation.

John Whitmer said,

"Joseph the Seer saw these Record[s] and by the revelation of Jesus Christ could translate these records . . . which when all translated will be a pleasing history and of great value to the saints."

Warren Parrish said,

"I have set by his side and penned down the translation of the Egyptian Hieroglyphicks [sic] as he claimed to receive it by direct inspiration from Heaven."

A more detailed essay describing the translation of the Book of Abraham was done by Pearl of Great Price Central and may be found by following the link above.

Did Joseph use his seer stone to receive the text of the Book of Abraham in the same manner as he did for the Book of Mormon?

There is second-hand information that suggests Joseph Smith used his seer stone in the translation of the Book of Abraham

There is also second-hand information that suggests Joseph Smith used his seer stone (or what came to be called the "Urim and Thummim") in the translation of the Book of Abraham; though these accounts must be accepted carefully because of their secondary nature.

Wilford Woodruff said,

"The Lord is blessing Joseph with power to reveal the mysteries of the kingdom of God; to translate through the Urim and Thummim ancient records and hieroglyphics old as Abraham or Adam which caused our hearts to burn within us while we behold their glorious truths opened unto us."

"The Prophet translated the part of these writings which, as I have said is contained in the Pearl of Great Price, and known as the Book of Abraham. Thus you see one of the first gifts bestowed by the Lord for the benefit of His people, was that of revelation-the gift to translate, by the aid of the Urim and Thummim, the gift of bringing to light old and ancient records."

The official position of the Church is that the Book of Abraham is "an inspired translation of the writings of Abraham. Joseph Smith began the translation in 1835 after obtaining some Egyptian papyri." Anything beyond this is speculation, and does not constitute official Church doctrine relative to the Book of Abraham's origins. Nevertheless, it's clear from the historical evidence that Joseph Smith was not attempting a scholarly translation of the Book of Abraham à la Jean-François Champollion or other Egyptologists, but rather produced a revelatory translation (see Richard Turley's comments below). The exact nature of this revelatory translation is uncertain, with various theories having been offered over the years.

Do we have all of the papyri that Joseph Smith had?

There is no question that we are currently missing some papyri

Even critics of the Book of Abraham must acknowledge this. For example, we are missing the originals to Facsimiles 2 and 3. The question therefore is: how much papyrus are we missing? Professor John Gee has estimated, based on historical eyewitness testimony, papyrilogical considerations, and mathematical calculations, that we're missing a sizable portion of the Joseph Smith Papyri. Professor Gee further argues the likelihood that the text of the Book of Abraham translated (again, via revelation, and not by scholarly means) by Joseph Smith was contained in this missing portion of papyri. Professor Gee is not without his critics, however, who argue instead that we're missing only a small portion of the original papyri.

As such, this is still an open question. Further research is being conducted that will hopefully shed further light on this question. In the mean time, however, Professor Gee's so-called "Missing Papyrus Theory" cannot merely be dismissed. Those who struggle with the Book of Abraham controversy must deal with the evidence presented by Professor Gee.

How does the Grammar and Alphabet of the Egyptian Language (GAEL) relate to the Book of Abraham?

The exact relationship between the documents referred to as the "Grammar and Alphabet of the Egyptian Language" and the Book of Abraham have not yet been determined

Professor Brian M. Hauglid of Brigham Young University is currently undertaking a critical text edition of the so-called "Kirtland Egyptian Papers," or, more properly, the "Grammar and Alphabet of the Egyptian Language" (or GAEL), in conjunction with scholars at the Joseph Smith Papers. Professor Hauglid has published some preliminary thoughts on his research, in addition to comments made by other Mormon scholars.

Before we pass judgment on the GAEL, including it's relationship to the Book of Abraham text, we should be patient and see what Professor Hauglid and other scholars will release in the future, per Richard Turley's advice. This remains a relatively under-studied area of the Book of Abraham debate, and it would be foolish to jump to conclusions before all the relevant data is presented for scholarly scrutiny.

"Again, this concept of translation if you look at the 7th section of the Doctrine and Covenants, it’s a translation of a parchment sent up by the apostle john in the new testament. There’s no evidence it was anywhere around Joseph at the time that he translated it. OK, so again, translation is not character for character translation like you and I think about it, OK?"

Were the characters on the papyri written by Abraham himself?

[Brother Turley]: There are lots of theories on that. The church does believe that the book of Abraham is the word of God and if you read the book of Abraham, there are doctrines and principles you will understand that are important to you. That is the church’s position. Exactly how Joseph Smith did it? There are lots of scholarly debates going on about that. But there’s excellent work going on at BYU that should be out in the next year."

Does the Joseph Smith papyri consist of Egyptian funerary documents?

[Brother Turley]: The papyrus that we have we know what books those are from Egyptian.

Do the Joseph Smith papyri date back to the time of Abraham?

Richard Turley: "There’s a difference between the date of the copy and the date of the text"

[Brother Turley]: There’s a difference between the date of the copy and the date of the text. So the text, yes, we believe is older. The actual copy could be later."

This is a very important point to keep in mind. There is a difference between the date of a text and the date of a particular manuscript of a text. For example, biblical scholars recognize that even though our earliest manuscripts for the books of the Hebrew Bible (Old Testament) are currently found among the Dead Sea Scrolls, which date to circa 200-100 BCE, the date of the composition of the text of the books themselves go back many centuries.

The same point applies to the Book of Abraham. As Professor Kerry Muhlestein explains:

Critics say that if this papyrus was written in the second century BC it could not possibly have been written by Abraham himself. In regard to this assumption, I ask, who said this particular papyrus was written by Abraham himself? The heading does not indicate that Abraham had written that particular copy but rather that he was the author of the original. What these critics have done is confuse the difference between a text and a manuscript. For example, many people have a copy of J. R. R. Tolkien’s Lord of the Rings; each has a manuscript copy of the text that Tolkien originally wrote. A text, regardless of how many copies of it exist in the world, is written by one author. However, each copy of that text is a manuscript.

The earliest known copies of the book of Isaiah date to hundreds of years after the prophet’s death. Yet this has not led to the conclusion that Isaiah was not the author of the book of Isaiah. Clearly the manuscripts we have are copies of the original text that he wrote during his lifetime. We all know that when an author of the ancient world wrote something, if those writings were to survive or be disseminated, the text had to be copied again and again and again, for generation upon generation. When the heading states that the text was written by Abraham’s own hand, it notes who the author is, not who copied down the particular manuscript that came into Joseph’s possession. If critics had carefully thought through this issue, they would never have raised it.

These issues also highlight the question of how the Book of Abraham came to be in Egypt in the first place. There are a dizzying number of possibilities. Abraham himself was in Egypt, as was his great-grandson Joseph and all of his Israelite descendants for hundreds of years thereafter. After the Exodus, Israelites continued to travel to and live in Egypt. After the Babylonian destruction of Jerusalem, large groups of Jews settled in Egypt and created longstanding and thriving communities, even to the point that they built a temple. It was during this time period that Joseph Smith Papyri 1, 10, and 11 were created. Copies of these papyri could have moved back and forth between Egypt and Israel during any of these eras.

Could Joseph Smith translate Egyptian?

At that time, nobody could translate Egyptian . The only way Joseph could translate would be through revelation.

Many students of the Book of Abraham have asked if Joseph Smith could have had access to means that he might learn Egyptian and translate the Book of Abraham and/or if he ever claimed to be able to translate Egyptian mechanically. Joseph couldn't translate Egyptian. At that time, hardly anyone in the United States could translate Egyptian. Jean-Francois Champollion would only recently (relatively speaking) be completing his transliteration of the Rosetta Stone. Joseph was able to receive the text of the Book of Abraham in the same manner that he did for the Book of Mormon, by revelation.

Some critics believe that Joseph claimed he knew Egyptian.

Some critics believe that Joseph claimed to know Egyptian for a couple of reasons.

One of these is an 1844 publication entitled Appeal to the Freemen of the State of Vermont, the "Brave Green Mountain Boys," and Honest Men that was purportedly written by Joseph Smith and in which an appeal to the GAEL is made to provide a translation for an Egyptian-sounding phrase. However, this publication has been demonstrated to have been ghostwritten by W.W. Phelps acting as Joseph Smith. Additionally, it would have been written after all the translation of the Book of Abraham was complete thus making it so that, prior to and during the translation, Joseph would not have claimed to know Egyptian.

A second reason is the GAEL itself and Joseph's use of it when doing his one-character "translation" of the Kinderhook Plates. As Latter-day Saint historians Don Bradley and Mark Ashurst McGee have observed in their definitive treatment of the Kinderhook plates, "[Joseph] Smith’s autonomous use of the Egyptian Alphabet book...in the translation of the Kinderhook plates shows that he considered it a legitimate translation tool." However, as the Gospel Topics Essay on the Book of Abraham has stated, the relationship of the GAEL to the Book of Abraham is not certain. Some have argued that the GAEL represents an attempt by Joseph Smith's scribes to reverse engineer the translation of the Book of Abraham to the papyri without the aid of revelation. If that is true, then Joseph Smith is not necessarily claiming by revelation to know how to translate Egyptian mechanically as academic translators do today with grammar books, dictionaries, etc. It simply means that Joseph received a translation of the papyri by revelation and then without the aid of revelation tried to discern the meaning of the characters on the papyri to try and learn Egyptian.

The final reason comes from the Gospel Topics Essay on the Book of Abraham on churchofjesuschrist.org which states the following:

Phelps apparently viewed Joseph Smith as uniquely capable of understanding the Egyptian characters: "As no one could translate these writings," he told his wife, "they were presented to President Smith. He soon knew what they were."

This quotation from Phelps has been interpreted by critics to mean that Joseph Smith was claiming to know the Egyptian language. However, it is clear from context that this did not mean that Joseph was claiming to have a working knowledge of Egyptian that he could use to translate documents mechanically, but that he was capable of discerning the meaning of the writings by revelation given to him because of his role and stewardship as prophet of God and President of the Church.

Are the statements of Abraham 1:12,14 about the altar and Gods at the "beginning of the record" significant for the Book of Abraham?

The earliest manuscripts of Abraham 1:12,14 have the text squeezed either between lines of the text or in the upper margin of the manuscript.

Earliest manuscript for Abraham 1:12; Earliest manuscript for Abraham 1:14

]]

There are several criticisms that attach themselves to Abraham 1:12,14. It is postulated that they require that Abraham be familiar with the facsimiles themselves, that they complicate the Missing Papyrus Theory, and so on.

The earliest manuscripts of Abraham 1:12 and 14 have the text squeezed either between lines of text or in the upper margin of the earliest manuscript of these verses. Abraham 1:12 is in the handwriting of Frederick G. Williams, one of Joseph's scribes.

Furthermore, reading the text of the Book of Abraham becomes smoother with the omission of these phrases. The translation retains coherency even without the textual insertions. Scholarly consensus is that these lines in Abraham 1:12 and 1:14 were later additions to the text—perhaps even with the approval of Joseph Smith. Thus they are not significant to the integrity of the Book of Abraham.

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Learn more about the Book of Abraham

FAIR links	Mike Ash, "'Book of Abraham 201: Papyri, Revelation and Modern Egyptology'," Proceedings of the 2006 FAIR Conference (August 2006). link Michael Ash and Kevin Barney, "ABCs of the Book of Abraham," Proceedings of the 2004 FAIR Conference (August 2004). link John Gee, "'Book of Abraham, I Presume'," Proceedings of the 2012 FAIR Conference (August 2012). link John Gee, "Egyptian Influence in Ancient Israel," Proceedings of the 2001 FAIR Conference (August 2001). link John Gee, "The Larger Issue," Proceedings of the 2009 FAIR Conference (August 2009). link Kerry Muehlstein, "The Book of Abraham and Unnoticed Assumptions," Proceedings of the 2014 FAIR Conference (August 2014). link Michael Rhodes, "The Book of Abraham: Dealing with the Critics," Proceedings of the 2003 FAIR Conference (August 2003). link
Online	Kevin L. Barney, "The Facsimiles and Semitic Adaptation of Existing Sources," Astronomy, Papyrus, and Covenant (Studies in the Book of Abraham, No. 3), John Gee and Brian M. Hauglid, eds., (Provo: FARMS, 2006): 107–30.off-site Michael Dennis Rhodes, "A Translation and Commentary of the Joseph Smith Hypocephalus [pdflink]," Brigham Young University Studies 17 no. 3 (1977), 259. Hugh W. Nibley, "The Meaning of the Kirtland Egyptian Papers," Brigham Young University Studies 11 no. 1 (Summer 1971), 350–399.off-site E. Douglas Clark, "A Powerful New Resource for Studying the Book of Abraham (Review of Traditions about the Early Life of Abraham)," FARMS Review 15/1 (2003). [91–95] link Hugh W. Nibley, "Phase One," Dialogue: A Journal of Mormon Thought 3 no. 2 (Summer 1968), 101. Benjamin Urrutia, "The Joseph Smith Papyri," Dialogue: A Journal of Mormon Thought 4 no. 2 (Summer 1969), 129–134. John Gee, "Research and Perspectives: Abraham in Ancient Egyptian Texts," Ensign (July 1992), 60–?. John Gee, "A Method for Studying the Facsimiles; Review of A Study Guide to the Facsimiles of the Book of Abraham," FARMS Review 19/1 (2007). [348–353] link John Gee, "A Tragedy of Errors (Review of By His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson," Review of Books on the Book of Mormon 4/1 (1992). [93–119] link John Gee, "'Abracadabra, Isaac and Jacob (Review of The Use of Egyptian Magical Papyri to Authenticate the Book of Abraham: A Critical Review by Edward H. Ashment)'," FARMS Review 7/1 (1995). [19–84] link John Gee, "Bird Island' Revisited, or the Book of Mormon through Pyramidal Kabbalistic Glasses: Review of Written by the Finger of God: A Testimony of Joseph Smith's Translations by Joe Sampson'," FARMS Review 7/1 (1995). [219–228] link John Gee, "New Light on the Joseph Smith Papyri," FARMS Review 19/2 (2007). [245–260] link John Gee, "One Side of a Nonexistent Conversation (Review of The Papyri of Abraham: Facsimiles of the Everlasting Covenant)," FARMS Review 15/1 (2003). [81–85] link John Gee, "Some Puzzles from the Joseph Smith Papyri," FARMS Review 20/1 (2008). [113–138] link John Gee, "Telling the Story of the Joseph Smith Papyri (Review of The Facsimiles of the Book of Abraham: A Study of the Joseph Smith Egyptian Papyri by James R. Harris)," FARMS Review 8/2 (1996). [46–59] link Brian M. Hauglid, "Nibley's Abraham in Egypt: Laying the Foundation for Abraham Research," FARMS Review 15/1 (2003). [97–90] link Quinten Barney, "A New and Most Welcome Resource for Book of Abraham Studies," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 56/6 (12 May 2023). [259–264] link John Gee, "Fantasy and Reality in the Translation of the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 42/7 (29 January 2021). [127–170] link John Gee, "Shulem, One of the King's Principal Waiters," Interpreter: A Journal of Mormon Scripture 19/15 (29 April 2016). [383–396] link Mark J. Johnson, "Scriptures with Pictures: Methodology, Unexamined Assumptions, and the Study of the Book of Abraham," Interpreter: A Journal of Mormon Scripture 25/1 (7 April 2017). [1–60] link Jeff Lindsay, "Book of Abraham Polemics: Dan Vogel's Broad Critique of the Defense of the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 47/4 (10 September 2021). [107–150] link Kerry Muhlestein, "Assessing the Joseph Smith Papyri: An Introduction to the Historiography of their Acquisitions, Translations, and Interpretations," Interpreter: A Journal of Mormon Scripture 22/2 (23 September 2016). [17–50] link Julie M. Smith, "A Note on Chiasmus in Abraham 3:22-23," Interpreter: A Journal of Mormon Scripture 8/13 (31 January 2014). [187–190] link Stephen O. Smoot, "Framing the Book of Abraham: Presumptions and Paradigms," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 47/8 (24 September 2021). [263–338] link Stephen O. Smoot, "Pressing Forward with the Book of Abraham," Interpreter: A Journal of Mormon Scripture 28/17 (20 April 2018). [299–308] link Stephen O. Smoot, "Temple Themes in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 60/6 (2 February 2024). [211–238] link Adam Stokes, "The Hamites: The Pre-Restoration Monotheism of the Children of Ham in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 59/2 (20 October 2023). [33–52] link John S. Thompson, "'Being of that Lineage': Generational Curses and Inheritance in the Book of Abraham," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 54/3 (2 December 2022). [97–146] link Larry E. Morris, "The Book of Abraham: Ask the Right Questions and Keep On Looking ('Review of 'The ‘Breathing Permit of Hor’ Thirty-four Years Later' Dialogue 33/4 (2000): 97–119)," FARMS Review 16/2 (2005). [355–380] link Hugh W. Nibley, "'Approach to John Gee, Guide to the Joseph Smith Papyri (Review of A Guide to the Joseph Smith Papyri)'," FARMS Review 13/2 (2001). [63–64] link Michael D. Rhodes, "The Book of Abraham: Divinely Inspired Scripture (Review of By His Own Hand upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson)," Review of Books on the Book of Mormon 4/1 (1992). [120–126] link off-site Hugh Nibley, "The Facsimiles of the Book of Abraham," Sunstone 4:5-6 no. (Issue #17.18) (December 1979), 49–51. off-site
Video	Book of Abraham 201: Papyri, Revelation, and Modern Egyptology, Mike Ash, 2006 FAIR Conference Part 1:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 2:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 3:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology Part 4:Book of Abraham 201: Papyri, Revelation, and Modern Egyptology     ABCs of the Book of Abraham, Michael Ash, Kevin Barney, 2004 FAIR Conference Part 1: ABCs of the Book of Abraham Part 2: ABCs of the Book of Abraham Part 3: ABCs of the Book of Abraham Part 4: ABCs of the Book of Abraham Part 5: ABCs of the Book of Abraham Part 6: ABCs of the Book of Abraham "Kolob," BH Roberts Foundation print-link. Video version: "Do Mormons believe God is an alien that lives on the planet Kolob?,"  (15 December 2023). video-link. "Race in the Pearl of Great Price," BH Roberts Foundation print-link.
Print	H. Donl Peterson, The Story of the Book of Abraham: Mummies, Manuscripts, and Mormonism (Salt Lake City, Utah: Deseret Book, 1995); ISBN 0875798462, ISBN 978-0875798462. John A. Tvedtnes, "The Use of Mnemonic Devices in Oral Traditions, as Exemplified by the Book of Abraham and the Hor Sensen Papyrus," Newsletter and Proceedings of the SEHA 120 (April 1970): 2–10. Michael D. Rhodes, "The Joseph Smith Hypocephalus...Twenty Years Later." Richley Crapo and John A. Tvedtnes, "A Study of the Hor Sensen Papyrus." Newsletter and Proceedings of the SEHA 109 (25 October 1968): 1–6. Richley Crapo and John A. Tvedtnes. "The Hor Sensen Papyrus as a Mnemonic Device: A Further Study." Newsletter and Proceedings of the SEHA 114 (2 June 1969): 6–13. Astronomy, Papyrus, and Covenant, edited by John Gee and Brian M. Hauglid, (Provo: FARMS, 2005). (Studies in the Book of Abraham, Vol. 3) John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000). Traditions About the Early Life of Abraham, edited by John A. Tvedtnes, Brian M. Hauglid, and John Gee, (Provo: FARMS, 2001). (Studies in the Book of Abraham, Vol. 1) Hugh W. Nibley, Abraham in Egypt, 2nd edition, (Vol. 14 of the Collected Works of Hugh Nibley), edited by Gary P. Gillum, Illustrated by Michael P. Lyon, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2000). ISBN 157345527X. Hugh Nibley, An Approach to the Book of Abraham, edited by John Gee, Vol. 18 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009). ISBN 1606410547. Hugh Nibley, One Eternal Round, edited by Michael D. Rhodes, Vol. 19 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009). ISBN 9781606412374 . Michael D. Rhodes, The Hor Book of Breathings: A Translation and Commentary (Provo: FARMS, 2005). (Studies in the Book of Abraham, Vol. 2) John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000). Hugh W. Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment, 2nd edition, (Vol. 16 of the Collected Works of Hugh Nibley), edited by John Gee and Michael D. Rhodes, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2005), 1. ISBN 159038539X. 1st edition GL direct link John Gee, "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri," The Disciple As Witness: Essays on Latter-day Saint History and Doctrine in Honor of Richard Lloyd Anderson, eds., Stephen D. Ricks, Donald W. Parry, and Andrew H. Hedges (Provo: FARMS, 2000). Brian M. Hauglid, “Thoughts on the Book of Abraham,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 245–258. Kerry Muhlestein, “Egyptian Papyri and the Book of Abraham: A Faithful, Egyptological Point of View,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 217–243. Michael D. Rhodes, “Teaching the Book of Abraham Facsimiles”, Religious Educator 4/2 (2003), 115-123. Michael D. Rhodes, “The Book of Abraham: Dealing with the Critics”, FAIR Conference, 2003, xxx.
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Source(s) of the criticism

Critical sources

John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).

Notes

Response to claim: 171 - Joseph picked up the idea that there were plural gods when he learned in Hebrew class that Elohim was plural

The author(s) of No Man Knows My History make(s) the following claim:

Joseph picked up the idea that there were plural gods when he learned in Hebrew class that Elohim was plural.

Author's sources:

1. 
   

• Author's opinion.
• Thomas Dick, Philosophy of a Future State.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is simply the author's opinion.

Response to claim: 171 - Joseph developed the concept in the Book of Abraham that the earth was organized out of existing matter from Thomas Dick's Philosophy of a Future State

The author(s) of No Man Knows My History make(s) the following claim:

Joseph developed the concept in the Book of Abraham that the earth was organized out of existing matter from Thomas Dick's Philosophy of a Future State.

Author's sources:

1. 
   

• Author's opinion.
• Thomas Dick, Philosophy of a Future State.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The is simply the author's opinion.

Response to claim: 171 - Joseph developed the idea that matter was "eternal and indestructible" from Thomas Dick's work

The author(s) of No Man Knows My History make(s) the following claim:

Joseph developed the idea that matter was "eternal and indestructible" from Thomas Dick's work.

Author's sources:

1. 
   

• Author's opinion.
• Thomas Dick, Philosophy of a Future State.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is simply the author's opinion.

Response to claim: 172 - Joseph's concept of Kolob being "near the throne of God" and its control of the reckoning of time came from Thomas Dick

The author(s) of No Man Knows My History make(s) the following claim:

Joseph's concept of Kolob being "near the throne of God" and its control of the reckoning of time came from Thomas Dick.

Author's sources:

FAIR's Response

• Book of Abraham/Plagiarism accusations/Thomas Dick

|authorsources=

1. 
   

• Author's opinion.
• Thomas Dick, Philosophy of a Future State.

}}

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Joseph's concepts actually contradicted many of those put forth by Thomas Dick.

Response to claim: 173 - Joseph wrote the Book of Abraham in order to justify denying the priesthood to Blacks

The author(s) of No Man Knows My History make(s) the following claim:

Joseph wrote the Book of Abraham in order to justify denying the priesthood to Blacks.

Author's sources:

1. Author's opinion.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Joseph actually conferred the priesthood upon several black men. The Book of Abraham talks of the lineage of Pharaoh being denied the priesthood.

Response to claim: 174 - Joseph taught that "one third of the spirits had been neutral" in Heaven

The author(s) of No Man Knows My History make(s) the following claim:

Joseph taught that "one third of the spirits had been neutral" in Heaven.

Author's sources:

1. Orson Hyde, "Speech before the High Priests," Nauvoo, April 27, 1845 printed as a pamphlet by the Millennial Star office, July 1845, p. 27.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Joseph Smith never taught that blacks had been "neutral" in Heaven.

FAIR Answers—back to home page

V

Articles about Race and the Church of Jesus Christ

Priesthood ban	Combating racial prejudice Origin Policy or doctrine Racist statements Neural or less valiant Curse of Ham Scripture and the ban Ending the ban Social pressure First Pres statements Testimonies of the revelation Repudiated ideas Brigham Young Mark E. Petersen Official Declaration 2
Native Americans	Indian placement program

December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition.

—Wilford Woodruff's Journal, entry dated Dec. 25, 1869.

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Gospel Topics: "Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life"

"Race and the Priesthood," Gospel Topics on LDS.org:

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.

Since that day in 1978, the Church has looked to the future, as membership among Africans, African Americans and others of African descent has continued to grow rapidly. While Church records for individual members do not indicate an individual’s race or ethnicity, the number of Church members of African descent is now in the hundreds of thousands.

The Church proclaims that redemption through Jesus Christ is available to the entire human family on the conditions God has prescribed. It affirms that God is "no respecter of persons"24 and emphatically declares that anyone who is righteous—regardless of race—is favored of Him. The teachings of the Church in relation to God’s children are epitomized by a verse in the second book of Nephi: "[The Lord] denieth none that cometh unto him, black and white, bond and free, male and female; . . . all are alike unto God, both Jew and Gentile.—(Click here to continue)

Joseph Fielding Smith: "We know of no scripture, ancient or modern, that declares that at the time of the rebellion in heaven that one-third of the hosts of heaven remained neutral"

We know of no scripture, ancient or modern, that declares that at the time of the rebellion in heaven that one-third of the hosts of heaven remained neutral. ... That one-third of the hosts of heaven remained neutral and therefore were cursed by having a black skin, could hardly be true, for the negro race has not constituted one-third of the inhabitants of the earth. —(Click here to continue)

Was the idea that Blacks were neutral in the "war in heaven" ever official doctrine?

The "neutral in the war in heaven" argument was never doctrine. In fact, some Church leaders, starting with Brigham Young, explicitly repudiated the idea

This idea was repudiated well before the priesthood ban was rescinded. President Brigham Young rejected it in an account recorded by Wilford Woodruff in 1869:

Lorenzo Young asked if the Spirits of Negroes were Nutral in Heaven. He said someone said Joseph Smith said they were. President Young said No they were not. There was No Nutral spirits in Heaven at the time of the Rebelion. All took sides. He said if any one said that He Herd the Prophet Joseph Say that the spirits of the Blacks were Nutral in Heaven He would not Believe them for He herd Joseph Say to the Contrary. All spirits are pure that Come from the presence of God. The posterity of Cane are Black Because He Commit Murder. He killed Abel & God set a Mark upon his posterity But the spirits are pure that Enter their tabernacles & there will be a Chance for the redemption of all the Children of Adam Except the Sons of perdition.

The First Presidency under Joseph F. Smith also rejected this idea

there is no revelation, ancient or modern, neither is there any authoritative statement by any of the authorities of the Church … [in support of the idea] that the negroes are those who were neutral in heaven at the time of the great conflict or war, which resulted in the casting out of Lucifer and those who were led by him.

Joseph Smith never taught the idea that those born with black skin were "neutral" during the war in heaven

Brigham Young, when asked this question, repudiated the idea. Wilford Woodruff recorded the following in his journal:

December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition.

The idea that anyone who came to earth was "neutral" in the premortal existence is not a doctrine of the Church. Early Church leaders had a variety of opinions regarding the status of blacks in the pre-existence, and some of these were expressed in an attempt to explain the priesthood ban. The scriptures, however, do not explicitly state that the status or family into which we were born on earth had anything to do with our "degree of valiance" in our pre-mortal life.

Other religions would not have had reason for such a teaching because they do not believe in the pre-existence or the "war in heaven."

The scriptures themselves do not state that anyone was neutral in the pre-existence.

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Source(s) of the criticism

Critical sources

The God Makers (Cartoon) Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 213, n20. ( Index of claims ) Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 12. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 291–293.( Index of claims )

Did Church leaders ever teach that Blacks were neutral in the "war in heaven?"

Yes, some Church leaders promoted the idea as a way to explain the priesthood ban

Despite the explicit denial of this concept by Brigham Young, the idea that people born with black skin as a result of their behavior in the pre-existence was used by several 20th century Church leaders in order to try and provide an explanation for the priesthood ban.

The First Presidency, in a statement issued on August 17, 1949, actually attributed the ban to "conduct of spirits in the premortal existence"

The First Presidency stated in 1949:

The position of the Church regarding the Negro may be understood when another doctrine of the Church is kept in mind, namely, that the conduct of spirits in the premortal existence has some determining effect upon the conditions and circumstances under which these spirits take on mortality.

Joseph Fielding Smith said in 1954 that there were no "neutrals in the war in heaven," but that rewards in this life may have "reflected actions taken in the pre-existence

In the 1954 book Doctrines of Salvation (compiled by Bruce R. McConkie), Joseph Fielding Smith stated that "there were no neutrals in the war in heaven," but suggested that the rewards received in this life reflected actions taken in the pre-existence:

NO NEUTRALS IN HEAVEN. There were no neutrals in the war in heaven. All took sides either with Christ or with Satan. Every man had his agency there, and men receive rewards here based upon their actions there, just as they will receive rewards hereafter for deeds done in the body. The Negro, evidently, is receiving the reward he merits.

Bruce R. McConkie said in 1966 that they were "less valiant" in the pre-existence

The most well known of these was the statement made by Bruce R. McConkie in his book Mormon Doctrine. McConkie offered the following opinion:

Those who were less valiant in the pre-existence and who thereby had certain spiritual restrictions imposed upon them during mortality are known to us as the negroes. Such spirits are sent to earth through the lineage of Cain, the mark put upon him for his rebellion against God and his murder of Abel being a black skin...but this inequality is not of man’s origin. It is the Lord’s doing, based on His eternal laws of justice, and grows out of the lack of spiritual valiance of those concerned in their first estate.

These statements by Church leaders reflected ideas which were prevalent in society during the 1950s and 1960s

These statements by 20th century leaders did not represent thinking that was unique to the Church, but instead reflected ideas which were much more prevalent in society during the 1950's and 1960's.

When the priesthood ban was lifted in 1978, McConkie retracted what he had said previously

Elder McConkie retracted his previous statements regarding the priesthood ban when it was lifted in 1978:

Forget everything I have said, or what...Brigham Young...or whomsoever has said...that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world.

Did the Church repudiate the idea of neutrality in the "war in heaven?"

President Kimball was reported as repudiating this idea following the 1978 revelation

Some members and leaders explained the ban as congruent with the justice of God by suggesting that those who were denied the priesthood had done something in the pre-mortal life to deny themselves the priesthood. President Kimball was reported as repudiating this idea following the 1978 revelation:

President Kimball "flatly [stated] that Mormonism no longer holds to...a theory" that Blacks had been denied the priesthood "because they somehow failed God during their pre-existence."

Modern Church leaders teach that everyone who came to earth in this day was "valiant" in the premortal existence

Elder M. Russell Ballard, talking of today's youth, said in 2005:

Remind them that they are here at this particular time in the history of the world, with the fulness of the gospel at their fingertips, because they made valiant choices in the premortal existence.

Gospel Topics: "Even after 1852, at least two black Mormons continued to hold the priesthood"

Gospel Topics on LDS.org:

Even after 1852, at least two black Mormons continued to hold the priesthood. When one of these men, Elijah Abel, petitioned to receive his temple endowment in 1879, his request was denied. Jane Manning James, a faithful black member who crossed the plains and lived in Salt Lake City until her death in 1908, similarly asked to enter the temple; she was allowed to perform baptisms for the dead for her ancestors but was not allowed to participate in other ordinances. The curse of Cain was often put forward as justification for the priesthood and temple restrictions. Around the turn of the century, another explanation gained currency: blacks were said to have been less than fully valiant in the premortal battle against Lucifer and, as a consequence, were restricted from priesthood and temple blessings. —(Click here to continue)

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Source(s) of the criticism

Critical sources

The God Makers (Cartoon) Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 213, n20. ( Index of claims ) Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 12. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 291–293.( Index of claims )

What are the "curse of Cain" and the "curse of Ham"?

There is a distinction between the "curse" and the "mark" of Cain

The "curse of Cain" resulted in Cain being cut off from the presence of the Lord. The Genesis and Moses accounts both attest to this. The Book of Mormon teaches this principle in general when it speaks about those who keep the commandments will prosper in the land, while those who don't will be cut off from the presence off the Lord. This type of curse was applied to the Lamanites when they rejected the teachings of the prophets.

The exact nature of the "mark" of Cain, on the other hand, is unknown. The scriptures don't say specifically what it was, except that it was for Cain's protection, so that those finding him wouldn't slay him. Many people, both in an out of the Church, have assumed that the mark and the curse are the same thing.

When did a biblical curse become associated with the "Hamites?"

The origin of the "curse of Ham" pre-dates the establishment of the Church of Jesus Christ of Latter-day Saints by hundreds of years

The basis used is Genesis 9꞉18-27:

And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japhethand Ham is the father of Canaan. These are the three sons of Noahand of them was the whole earth overspread. And Noah began to be an husbandman, and he planted a vineyard And he drank of the wine, and was drunken; and he was uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. Genesis 9꞉18-27 (emphasis added)

Although these verses clearly state that Canaan is cursed, it is not clear that the curse would be extended to his descendants. The use of Genesis 9 to associate a biblical curse with the descendants of Ham actually began in the third and fourth centuries A.D. This "curse" became associated with the Canaanites. Origen, an early Christian scholar and theologian, makes reference to Ham's "discolored posterity" and the "ignobility of the race he fathered." Likewise, Augustine and Ambrose of Milan speculated that the descendants of Ham carried a curse that was associated with a darkness of skin. This concept was shared among Jews, Muslims and Christians. The first "racial justification" for slavery appeared in the fifteenth century in Spain and Portugal. In the American colonies, the "curse of Ham" was being used in the late 1600's to justify the practice of slavery. As author Stephen R. Haynes puts it, "Noah's curse had become a stock weapon in the arsenal of slavery's apologists, and references to Genesis 9 appeared prominently in their publications."

When did the "mark of Cain" become associated with black skin?

The biblical "mark of Cain" associated with black skin by Protestants to justify slavery

The idea that the "mark of Cain" and the "curse of Ham" was a black skin is something that was used by many Protestants as a way to morally and biblically justify slavery. This idea did not originate with Latter-day Saints, although the existence of the priesthood ban prior to 1978 tends to cause some people to assume that it was a Latter-day Saint concept.

Dr. Benjamin M. Palmer, pastor of the First Presbyterian Church in New Orleans from 1956 until 1902, was a "moving force" in the Southern Presbyterian church during that period. Palmer believed that the South's cause during the Civil War was supported by God. Palmer believed the Hebrew history supported the concept that God had intended for some people to be formed "apart from others" and placed in separate territories in order to "prevent admixture of races." Palmer claimed that, "[t]he descendants of Ham, on the contrary, in whom the sensual and corporeal appetites predominate, are driven like an infected race beyond the deserts of Sahara, where under a glowing sky nature harmonized with their brutal and savage disposition." Palmer declared:

Upon Ham was pronounced the doom of perpetual servitude—proclaimed with double emphasis, as it is twice repeated that he shall be the servant of Japheth and the servant of Shem. Accordingly, history records not a single example of any member of this group lifting itself, by any process of self-development, above the savage condition. From first to last their mental and moral characteristics, together with the guidance of Providence, have marked them for servitude; while their comparative advance in civilization and their participation in the blessings of salvation, have ever been suspended upon this decreed connexion [sic] with Japhet [sic] and with Shem.

Unfortunately, among some, the Protestant concept that God has separated people by race has persisted even into modern times.

God has separated people for His own purpose. He has erected barriers between the nations, not only land and sea barriers, but also ethnic, cultural, and language barriers. God has made people different one from another and intends those differences to remain. (Letter to James Landrith from Bob Jones University, 1998)

How did the "curse of Ham" or "curse of Cain" become associated with the Church?

Early members of the Church brought this culturally-conditioned belief in the "curse of Ham" with them into Mormonism

Prior to 1978, the doctrinal folklore that blacks are the descendants of Cain and Ham and that they carry the "mark of Cain" was a belief among some members of the Church, and is occasionally heard even today. The dubious "folk doctrine" in question is no longer even relevant, since it was used to incorrectly explain and justify a Church policy that was reversed over thirty years ago. Prior to the 1978 revelation, however, the Saints used the "mark of Cain" to explain the policy of denying priesthood ordination to those of African descent—a policy for which no revelatory prophetic explanation was ever actually given.

Early members of the Church were, for the most part, converts from Protestant sects. It is understandable that they naturally brought this culturally-conditioned belief in the "curse of Ham" with them into Mormonism. Many modern members of the Church, for instance, are unaware that Joseph Smith ordained at least one African-American man to the priesthood: Elijah Abel.

At some point during Brigham Young's administration, the priesthood ban was initiated. No revelation, if there ever was one, was published, although many throughout the history of the Church have assumed that the reason for the ban must be that blacks were the cursed seed of Cain, and therefore not allowed the priesthood (usually stemming from a misreading of Abraham 1). The correct answer as to why the ban was put into place is: we don't know. For further information on the priesthood ban, see Blacks and the priesthood.

Bruce R. McConkie in 1978, after the revelation granting blacks the priesthood:

It is time disbelieving people repented and got in line and believed in a living, modern prophet. Forget everything that I have said, or what President Brigham Young…or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness and all the views and all the thoughts of the past. They don’t matter any more. It doesn’t make a particle of difference what anybody ever said about the Negro matter before the first day of June of this year. It is a new day and a new arrangement, and the Lord has now given the revelation that sheds light out into the world on this subject.

Prior to this statement by Elder Bruce R. McConkie in 1978, the doctrinal folklore that blacks are the descendants of Cain and Ham and that they carry the "mark of Cain" was a belief among some members of the Church, and is occasionally heard even today. The dubious "folk doctrine" in question is no longer even relevant, since it was used to incorrectly explain and justify a Church policy that was reversed over thirty years ago. Prior to the 1978 revelation, however, the Saints used the "mark of Cain" to explain the policy of denying priesthood ordination to those of African descent—a policy for which no revelation or prophetic explanation was ever actually given.

The speculation was that in the premortal existence, certain spirits were set aside to come to Earth through a lineage that was cursed and marked, first by Cain’s murder of his brother and covenant with Satan (Genesis 4꞉11-15; Moses 5꞉23-25, 5꞉36-40), and then again later by Ham’s offense against his father Noah. The reasons why this lineage was set apart weren’t clear, but it was speculated they were somehow less valiant than their premortal brethren during the war in heaven. In this life, then, the holy priesthood was to be withheld from all who had had any trace of that lineage.

As neat and coherent as that scenario might seem, the scriptures typically cited in its support cannot logically be interpreted this way unless one starts with the priesthood ban itself and then works backward, looking for scriptures to support a predetermined belief.

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Source(s) of the criticism

Critical sources

Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 236. ( Index of claims ) Watchman Fellowship, The Watchman Expositor (Page 3)

Is interracial marriage prohibited or condemned within the Church?

Spencer Kimball prior to the lifting of the priesthood ban: "There is no condemnation," but rather concerns about "the difficulty…in interrace marriages."

In an address to Native American students at BYU in January 1965, then-Elder Spencer W. Kimball explained that there is no condemnation of interracial marriage:

Now, the brethren feel that it is not the wisest thing to cross racial lines in dating and marrying. There is no condemnation. We have had some of our fine young people who have crossed the [racial] lines. We hope they will be very happy, but experience of the brethren through a hundred years has proved to us that marriage is a very difficult thing under any circumstances and the difficulty increases in interrace marriages.

Two years prior to the lifting of the priesthood ban, Spencer W. Kimball told a group of BYU students and faculty:

we recommend that people marry those who are of the same racial background generally, and of somewhat the same economic and social and educational background. Some of these are not an absolute necessity, but preferred; and above all, the same religious background, without question. In spite of the most favorable matings, the evil one still takes a monumental toll and is the cause for many broken homes and frustrated lives.

Here inter-racial marriage is not recommended, but not as an absolute standard—it is grouped with other differences (such as socio-economic) which might make marriage harder, but not as absolutely necessary to success as sharing the same beliefs.

The Supreme Court declared anti-miscegenation laws in the 16 remaining states that still had them unconstitutional in 1967.

Church spokesman after the lifting of the priesthood ban: "So there is no ban on interracial marriage"

After the priesthood ban was lifted, church spokesman Don LeFevre stated:

So there is no ban on interracial marriage. If a black partner contemplating marriage is worthy of going to the Temple, nobody's going to stop him... if he's ready to go to the Temple, obviously he may go with the blessings of the church."

The Church Handbook of Instructions say nothing concerning interracial marriages

On the Church website, Dr. Robert Millet writes:

[T]he Church Handbook of Instructions... is the guide for all Church leaders on doctrine and practice. There is, in fact, no mention whatsoever in this handbook concerning interracial marriages. In addition, having served as a Church leader for almost years, I can also certify that I have never received official verbal instructions condemning marriages between black and white members.

There have been leaders that have openly opposed miscegenation in any form

It is important to note that their have been leaders that have voiced their opinion against interracial marriage.

Among leaders that have been opposed to it in any form are Brigham Young, Mark E. Peterson, George Q. Cannon,J. Reuben Clark, Bruce R. McConkie, and Delbert Stapley. Prior to 1978, leaders' statements about interracial marriage were generally harsh and reflected a desire for outright prohibition of it spiritually and legally.

Church leaders have generally followed the pattern of soft discouragement like that exhibited in Spencer W. Kimball's 1965 comment following the lifting of the priesthood and temple restrictions in 1978.

Was Brigham Young a racist?

Brigham Young: "race mixing punished by death"?

Why did Mark E. Petersen say that blacks would go the the Celestial Kingdom as servants?

Race Problems - As They Affect the Church

Elder Mark E. Petersen delivered a speech entitled "Race Problems - As They Affect the Church" back on August 27, 1954. It was delivered at BYU at the Convention of Teachers of Religion On the College Level. In it, Elder Petersen aims to give the Church's position on the issue of racial segregation and integration as well as intermarriage, the reasons for the priesthood and temple restrictions.

One can read a full reproduction of the talk elsewhere on the FAIR Wiki:

Elder Petersen makes several statements related to these issues that are considered entirely false today by the Church. For example, the rationale that blacks were restricted from priesthood and temple blessings because of the Curse of Cain or premortal neutrality/less valiance. Or the claim that interracial marriages are biologically wrong or spiritually sinful. Thus, the problems with Elder Petersen's talk are not limited to his unique statement about blacks being servants to sealed whites in the next life. Indeed, Elder Petersen, as far as this author is aware, is the only general authority to make a statement to that effect. The reader is encouraged to follow the linked articles to learn more about the Curse of Cain and other disavowed ideas that pop up in Elder Petersen's talk.

Not everything said by a leader of the Church is considered doctrine

Elder Mark E. Petersen said, " If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory."

First, it should be remembered that not everything said by a leader of the Church is considered doctrine. Just because an apostle says something, does not make it binding doctrine, especially if he was speaking at a Convention of Teachers of Religion, as Elder Petersen did. For more information, please read:

"Approaching Mormon Doctrine", Newsroom, The Church of Jesus Christ of Latter-day Saints.

We believe revelation is continual, and we do not claim to have all the answers now, nor did we claim to have all the answers in 1952

We believe God will yet reveal many great and important things pertaining to the kingdom of God. For more information, please read:

The 9th Article of Faith

It is important to understand that the term "servant" was not uniquely applied to black people

It may be assumed by some, based upon Elder Petersen's statement, that white people would not go to the Celestial Kingdom as servants. However, we must examine D&C 132꞉16 which Elder Petersen is basing his comments on:

Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory.

As you can see, the Doctrine and Covenants makes no mention that the servants are limited to any race. Blacks and whites will serve alongside each other.

Even Petersen's view that blacks can only serve alongside whites as servants in the Celestial Kingdom has been contradicted by almost every president of the Church since Joseph Smith

Here are some quotes from Mormon leaders that say blacks will be able to receive ALL blessings, including that of the highest degree of the Celestial Kingdom.

In regards to black people, Joseph Smith taught,

"They have souls, and are subjects of salvation."
—Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 269. ISBN 087579243X

Brigham Young, who clearly believed in the "Curse of Cain," said

"when all the rest of the children have received their blessings in the Holy Priesthood, then that curse will be removed from the seed of Cain, and they will then come up and possess the Priesthood, and receive all the blessings which we are now entitled to."
—quoted by the First Presidency, August 17, 1949.

Wilford Woodruff said,

"The day will come when all that race will be redeemed and possess all the blessings which we now have"
—quoted by the First Presidency on August 17, 1949.

George Albert Smith reiterated what was said by both Brigham Young and Wilford Woodruff in a statement by the First Presidency on August 17, 1949

David McKay taught,

"Sometime in God's eternal plan, the Negro will be given the right to hold the Priesthood. In the meantime, those of that race who receive the testimony of the Restored Gospel may have their family ties protected and other blessings made secure, for in the justice of the Lord they will possess all the blessings to which they are entitled in the eternal plan of Salvation and Exaltation."
—(Mormonism and the Negro, 23).

In reference to black people, Apostle Joseph Fielding Smith taught,

"Every soul coming into this world came here with the promise that through obedience he would receive the blessings of salvation. No person was foreordained or appointed to sin or to perform a mission of evil. No person is ever predestined to salvation or damnation. Every person has free agency."
—Joseph Fielding Smith, Doctrines of Salvation 1:61.

In 1972, Harold B. Lee said,

"It's only a matter of time before the black achieves full status in the Church. We must believe in the justice of God. The black will achieve full status, we're just waiting for that time."
—Kimball, Lengthen Your Stride, working draft chapter 20, page 22; citing Goates, Harold B. Lee, 506, quoting UPI interview published November 16, 1972.

In the 1950s, did the Church teach that the only way a black man could get into heaven was as a slave?

The claim is likely based on talk presented by Elder Mark E. Petersen at BYU in the early 1950s. At the time, much of American society believed that blacks were socially and culturally inferior

Television personality Bill Maher said, "...[I]n the [19]50s, the Mormons preached that the only way a black man could get into heaven was as a slave."

While it is unknown to what sources Bill Maher looks for his information about the Church, it is possible that they were influenced by a talk presented by Elder Mark E. Petersen at BYU in the early 1950s. Elder Petersen's comments were made during a very different time from the one in which we now live. At the time, much of American society believed that blacks were socially and culturally inferior, and that the nascent American civil rights movement was a bad idea. The 1978 revelation on the priesthood was almost 25 years in the future.

It has never been a doctrine of the Church of Jesus Christ that blacks would enter heaven only as slaves

It is unknown exactly what Maher was using as the source of such a comment, as it has never been a doctrine of the Church of Jesus Christ that blacks would enter heaven only as slaves. It is possible, however, that Maher misread and was referring to an address given by Elder Mark E. Petersen at Brigham Young University on 27 August 1954 entitled "Race Problems—As They Affect the Church." Elder Petersen said in this address:

Think of the Negro, cursed as to the priesthood. ... This Negro, who, in the pre-existence lived the type of life which justified the lord in sending him to earth in the lineage of Cain with a black skin. ... In spite of all he did in the pre-existent life, the Lord is willing, if the Negro accepts the gospel with real, sincere faith, and is really converted, to give him the blessings of baptism and the gift of the Holy Ghost. If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory. He will not go then even with the honorable men of the earth to the Terrestrial glory, nor with the ones spoken of as being without law.

At the time of Elder Petersen's remarks, black members of the Church did not and could not hold the priesthood in this life. The reasons behind this are complex, and still debated.

Despite the restriction on priesthood, Elder Petersen asserted that black members of the Church who were faithful to their covenants would be exalted in the celestial kingdom

However, despite the restriction on priesthood, Elder Petersen asserted that black members of the Church who were faithful to their covenants would be exalted in the celestial kingdom, the highest degree of glory in LDS theology (see D&C 76꞉50-70). Those who attain to this glory are "the church of the Firstborn," brought forth in the "resurrection of the just," who have "overcome all things." They are "just men made perfect through Jesus the mediator of the new covenant."

It is not clear what he meant by saying a faithful black would have to go "as a servant." Glory within the celestial kingdom is not differentiated, since the "glory of the celestial is one, even as the glory of the sun is one" (D&C 76꞉96). Only the telestial kingdom has differentiated levels of glory between members in LDS theology, "for as one star differs from another star in glory, even so differs one from another in glory in the telestial world..." (D&C 76꞉98).

However, many LDS members and leaders have understood D&C 131꞉1-4 as teaching that there are three "subkingdoms" within the celestial kingdom. As Elder John A. Widtsoe explained this view:

To enter the highest of these degrees in the celestial kingdom is to be exalted in the kingdom of God. Such exaltation comes to those who receive the higher ordinances of the Church, such as the temple endowment, and afterwards are sealed in marriage for time and eternity, whether on earth or in the hereafter.

Under this view, access to the celestial kingdom requires baptism (which black members could receive), while access to the two higher "subdegrees" requires temple ordinances, for which black members were not eligible to receive, in this life, under the pre-1978 policy.

As Elder Joseph Fielding Smith wrote, without reference to black members or the priesthood ban:

...they who are clean in their lives; who are virtuous; who are honorable; but who will not receive this covenant of eternal marriage in the house of God, shall come forth-and they may even enter into the celestial kingdom, but when they enter there they enter as servants-to wait upon those "who are worthy of a far more, and an exceeding, and an eternal weight of glory." (italics added)

The difference, of course, is that it was not that black members would not receive the "covenant of eternal marriage in the house of God," but that they could not because of the priesthood ban. The same is true of any person, of any race, who will not receive the covenant of eternal marriage, for whatever reason. Black members have always had the opportunity to eventually receive that blessing, even if after this life—though at the time of Elder Petersen's talk, the timing of that opportunity was unknown.

Given the policy in place at the time of Elder Petersen's remarks, black members would be eligible for exaltation, though they like others who had not received all the ordinances would assist and help others as "servants"

Thus, given the policy in place at the time of Elder Petersen's remarks, black members would be eligible for exaltation, though they like others who had not received all the ordinances would assist and help others as "servants." This is not slavery, but a partnership between exalted beings. A modification would have required a lifting of the priesthood ban. Elder Petersen appears to be pointing out that black members are candidates for exaltation, even if the priesthood ban was never lifted in this life. (The lifting of the ban was a subject of intense debate at the time.) This eventual exaltation would presumably mean that the priesthood would have been received in the spirit world after this mortal existence. It is clear from other comments in Elder Petersen's talk that he expected this eventuality.

Elder Petersen acknowledged that leaders and members did not have full information on the removal of the priesthood ban

Elder Petersen acknowledged that leaders and members did not have full information on the removal of the priesthood ban, and that those who spoke of the timing of the removal were expressing their own ideas. In 1978, as a result of the revelation on the priesthood, further knowledge was available and the change was welcomed by virtually all members of the Church.

Elder Petersen's comments were, to some degree, a reflection of the cultural beliefs of his time and generation in the U.S.

Elder Petersen's comments were, to some degree, a reflection of the cultural beliefs of his time and generation in the U.S., and were based on his interpretation of the limited light and knowledge he had available. Many of the expressions he used in his speech are objectionable to a twenty-first century audience that has better learned the lessons of racial equality and tolerance.

It is clear from the context of this talk that Elder Petersen did not believe that any group or race would be slaves in heaven. That notion goes against all teachings concerning the nature of the Celestial kingdom. It is a notion that is completely reprehensible to any responsible member of the Church of Jesus Christ of Latter-day Saints. Anyone who believes that there will be slavery in heaven is absolutely mistaken.

Latter-day Saints need feel no responsibility to defend what may, by today's standards, seem to be racist statements attributed to fallible Church leaders in the past

Latter-day Saints need feel no responsibility to defend what may, by today's standards, seem to be racist statements attributed to fallible Church leaders in the past. No mortal man is above error, and there has been only one perfect person in all of human history. Each of us, to one degree or another, reflects the culture in which we are raised. As President Gordon B. Hinckley reminded Church members:

Now I am told that racial slurs and denigrating remarks are sometimes heard among us. I remind you that no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ. Nor can he consider himself to be in harmony with the teachings of the Church of Christ...

Throughout my service as a member of the First Presidency, I have recognized and spoken a number of times on the diversity we see in our society. It is all about us, and we must make an effort to accommodate that diversity.

Let us all recognize that each of us is a son or daughter of our Father in Heaven, who loves all of His children.

Brethren, there is no basis for racial hatred among the priesthood of this Church. If any within the sound of my voice is inclined to indulge in this, then let him go before the Lord and ask for forgiveness and be no more involved in such.

No person will be judged by the fallible ideas or policies of men; "the keeper of the gate is the Holy One of Israel, and he employeth no servant there" (2 Nephi 9꞉41).

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Source(s) of the criticism

Critical sources

Mark E. Petersen, "Race Problems—As They Affect The Church," address at Brigham Young University, 27 August 1954. This address is not available at the BYU Speeches web site. The text is, unsurprisingly, available on various anti-Mormon web sites. Its absence from the BYU site would seem to suggest that the Church disavows the concepts taught in this address.

Notes

Do the Book of Abraham and the Book of Mormon link a person's skin color to their behavior in the pre-existence?

The Book of Mormon does not appear to have been used in a justification for the priesthood ban

It has been claimed that the Book of Abraham and the Book of Mormon link a person's skin color to their behavior in the pre-existence. Those who claim that the Book of Mormon is racist often cite Book of Mormon passages like 2 Nephi 5꞉21-25 and Alma 3꞉6-10 while ignoring the more representative 2 Nephi 26꞉33.

The Book of Abraham says nothing about lineages set aside in the pre-existence

Some contend that even though the doctrinal impact of pre-1978 statements have been greatly diminished, the LDS scriptures still retain the passages which were used for proof-texts for the ban and hence cannot be easily dismissed. A parallel can be drawn between Protestant denominations that have historically reversed their scriptural interpretations supporting slavery and a modified LDS understanding of their own scriptures that relate to the priesthood ban. Through more careful scripture reading and attention to scientific studies, many Protestants have come to differ with previous interpretations of Bible passages. A similar rethinking of passages unique to the LDS scriptures, such as Abraham 1꞉26-27, can be made if one starts by discarding erroneous preconceptions. Sociologist Armand Mauss critiqued former interpretations in a recent address:

[W]e see that the Book of Abraham says nothing about lineages set aside in the pre-existence, but only about distinguished individuals. The Book of Abraham is the only place, furthermore, that any scriptures speak of the priesthood being withheld from any lineage, but even then it is only the specific lineage of the pharaohs of Egypt, and there is no explanation as to why that lineage could not have the priesthood, or whether the proscription was temporary or permanent, or which other lineages, if any, especially in the modern world, would be covered by that proscription. At the same time, the passages in Genesis and Moses, for their part, do not refer to any priesthood proscription, and no color change occurs in either Cain or Ham, or even in Ham's son Canaan, who, for some unexplained reason, was the one actually cursed! There is no description of the mark on Cain, except that the mark was supposed to protect him from vengeance. It's true that in the seventh chapter of Moses, we learn that descendants of Cain became black, but not until the time of Enoch, six generations after Cain, and even then only in a vision of Enoch about an unspecified future time. There is no explanation for this blackness; it is not even clear that we are to take it literally.

Richard L. Bushman, LDS author of a biography of Joseph Smith, writes:

...[T]he fact that [the Lamanites] are Israel, the chosen of God, adds a level of complexity to the Book of Mormon that simple racism does not explain. Incongruously, the book champions the Indians' place in world history, assigning them to a more glorious future than modern American whites.... Lamanite degradation is not ingrained in their natures, ineluctably bonded to their dark skins. Their wickedness is wholly cultural and frequently reversed. During one period, "they began to be a very industrious people; yea, and they were friendly with the Nephites; therefore, they did open a correspondence with them, and the curse of God did no more follow them." (Alma 23꞉18) In the end, the Lamanites triumph. The white Nephites perish, and the dark Lamanites remain.

One faithful black member, Marcus Martins—also chair of the department of religious education at BYU-Hawaii—has said:

The [priesthood] ban itself was not racist, but, unfortunately, it gave cover to people who were.

A more detailed treatment of all the relevant scriptures from the Latter-day Saint canon can be found at this link.

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Source(s) of the criticism

Critical sources

John Dehlin,"383: Mr. Deity’s Brian Dalton Discusses Book of Mormon Racism with Dan Wotherspoon and Charles Harrell," Mormon Stories Podcast (4 Nov 2012).   http://mormonstories.org/383-mr-deitys-brian-dalton-discusses-book-of-mormon-racism-with-dan-wotherspoon-and-charles-harrell/ Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 8–9. ( Index of claims )

How can one reconcile the patriarchal blessings given to blacks during the priesthood and temple bans?

This is a doctrinal or theological topic about which there is no official Church doctrine of which FAIR is aware and/or about which we may learn more "line upon line; precept upon precept" (2 Nephi 28:30; Isaiah 28:10). Leaders and members may have expressed a variety of opinions or positions. Like all material in FAIR Answers, it reflects the best efforts of FAIR volunteers, not an official Church position.

Introduction to Question

From 1849 to June 1978, The Church of Jesus Christ of Latter-day Saints restricted African men from receiving its priesthood and restricted both African men and women from receiving sacred temple ordinances the Church considers necessary for exaltation.

During this time, members and leaders of the Church theorized that African men and women were descendants of Cain, Ham, and Canaan—lineages that were thought to be cursed. Members and leaders used these theories to justify the priesthood and temple restrictions.

Also during this time, patriarchs proclaimed African members of the Church as a part of these lineages during patriarchal blessings—ostensibly because the patriarchs were influenced to by leaders of the Church who, in official capacities, were proclaiming that blacks belonged to these lineages. How can one reconcile this?

Response to Question

Another Article on Unfulfilled Patriarchal Blessings

FAIR has another article that they have written that gives several different possibilities for why this occurred. Members are encouraged to read it and come to their own conclusions about why this happened while remembering that the Church has no official position on this issue.

What the Church Has Disavowed and What it Has Not Disavowed

In December 2013, the Church published an essay on its website giving an explanation of what is known about the restrictions and what is not known about them.

Near the end of the essay, the Church disavows (a quite specific word) a couple of theories advanced in the past about the restrictions:

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.

It will be important for those investigating this issue to note that the Church has not said that there was no one in the past that was part of the lineage of Cain, Ham, and/or Canaan. They specifically say that black skin is not a sign of being a part of those lineages. They also say that they do not affirm the idea that black skin is a sign of divine disfavor or curse nor that it reflects unrighteous actions in a premortal life.

The Most Likely Explanation: Following Church Leaders

The most likely explanation for the practice is that patriarchs were following the inertia of Church leaders who claimed that blacks were part of those lineages.

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Source(s) of the criticism

Critical sources

Watchman Fellowship, The Watchman Expositor (Page 1)

Notes

Response to claim: 175 - The Book of Abraham facsimiles are ordinary funeral documents

The author(s) of No Man Knows My History make(s) the following claim:

The Book of Abraham facsimiles are ordinary funeral documents.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

The Church announced in the official Church magazine, the Improvement Era, that the papyri were Egyptian funerary documents in 1968.

Question: What did the Church announce in 1968 when the Joseph Smith papyri fragments were discovered?

The Church noted that the papyri fragments did not contain the Book of Abraham, except for Facsimile 1

The Improvement Era described the papyri, but never claimed they represented the source for the Book of Abraham, except the original of Facsimile 1:

Perhaps no discovery in recent memory is expected to arouse as much widespread interest in the restored gospel as is the recent discovery of some Egyptian papyri, one of which is known to have been used by the prophet Joseph Smith in producing the Book of Abraham.

The papyri, long thought to have been burned in the Chicago fire of 1871, were presented to the Church on November 27, 1967, in New York City by the metropolitan Museum of Art, more than a year after Dr. Aziz S. Atiya, former director of the University of Utah's Middle East Center, had made his startling discovery while browsing through the New York museum's papyri collection.

Included in the collection of 11 manuscripts is one identified as the original document from which Joseph Smith obtained Facsimile 1, which prefaces the Book of Abraham in the Pearl of Great Price. Accompanying the manuscripts was a letter dated May 26, 1856, signed by both Emma Smith Bidamon, widow of the Prophet Joseph Smith, and their son, Joseph Smith, attesting that the papyri had been the property of the Prophet.

Some of the pieces of papyrus apparently include conventional hieroglyphics (sacred inscriptions, resembling picture-drawing) and hieratic (a cursive shorthand version of hieroglyphics) Egyptian funerary texts, which were commonly buried with Egyptian mummies. Often the funerary texts contained passages from the "Book of the Dead," a book that was to assist in the safe passage of the dead person into the spirit world. It is not known at this time whether the ten other pieces of papyri have a direct connection with the Book of Abraham.

Response to claim: 179 - It was reported that some of the men were drunk during the dedication of the Kirtland Temple

The author(s) of No Man Knows My History make(s) the following claim:

It was reported that some of the men were drunk during the dedication of the Kirtland Temple.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

There is no actual evidence of drunkenness at the Kirtland Temple dedication. Ironically, during the first Pentecost, the Apostles were also accused of being drunken. "Others mocking said, These men are full of new wine." (See Acts 2꞉13-15)

Question: Was the "Pentecost" at the Kirtland Temple dedication actually a drunken orgy?

There is no contemporaneous evidence of drunkenness at the Kirtland temple dedication or associated events

Were there really spiritual manifestations attending the dedication of the Kirtland temple? There have been allegations that it was in fact a drunken orgy.

There is no contemporaneous evidence of drunkenness at the Kirtland temple dedication or associated events. There is extensive evidence from both leaders and lay members of a miraculous spiritual outpouring. An early apostate, John Corrill, minimized or dismissed accounts of drunkenness. Another apostate, Winchester, continued with the Church until Nauvoo, and only later reported the drunkenness about which he mentioned nothing for five years. McLellin is the richest source for the charges of drunkenness, but an examination of his account makes it clear that he speaks of only one meeting in the temple, and the problem was at worst confined to a few members who unintentionally fell under the influence of wine on an empty stomach.

Subsequent critical authors have often relied on Wyl or accepted such remarks uncritically, and have ignored a rich vein of contemporary source material attesting to the Pentecost of Kirtland. While the critics are anxious to dismiss reports of spiritual manifestations by any means necessary, theories of mass drunkenness are simply not up to the task.

At the first Pentecost, the Apostles were also accused of being drunken

It is ironic that critics refer to the Kirtland Temple dedication as some form of "Pentecost" for the early Church, when, at the first pentecost, the Apostles were also accused of being drunken. "Others mocking said, These men are full of new wine." (See Acts 2:13-15)

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.

6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.

7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?

8 And how hear we every man in our own tongue, wherein we were born?

9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,

10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,

11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.

12 And they were all amazed, and were in doubt, saying one to another, What meaneth this?

13 Others mocking said, These men are full of new wine. Acts 2:4-13 (emphasis added)

In November 2002, an early account of the dedication of the Kirtland temple surfaced, confirming the spiritual outpouring. This account provides an excellent contemporary window into the event:

Sunday evening after joseph spoke opened & told them the day of penticost was continued the the [sic] Brethren began to to prophesy many prophesied in the name of the Lord then began speaking in tongues and it filled as it were the whole house, perhaps there were forty speaking at once cloven tongues of fire was seen to sit on many of them an hand was seen laid upon one when he spake in tongues to the lamanites many Visions seen, one saw a pillow or cloud rest down upon the house bright as when the sun shines on a cloud like as gold, two others saw three personages hovering in the room with bright keys in their hands, and also a bright chain in their hands....

There is no contemporaneous record of drunken behavior associated with the Temple dedication

Significantly, there is no contemporaneous record of drunken behavior associated with the dedication. A great deal was written about miraculous events, but the stories of drunkenness occur only later. One LDS historian noted:

...Latter-day Saints, like so many other Christians of the 1830s, regarded intemperance as a serious transgression, and there is no evidence that any of the visions described by numerous witnesses followed the consumption of large amounts of wine. Contemporary testimonies of these events are so numerous that they cannot be dismissed with such an oversimplification.

Notes