Book of Mormon/Plagiarism accusations/Benjamin Paddock - Revision history

RogerNicholson: Redirected page to Question: Was Bishop M'Kendree, a Methodist revivalist preacher, the model for King Benjamin in the Book of Mormon?

2017-04-10T02:49:01Z

Redirected page to Question: Was Bishop M'Kendree, a Methodist revivalist preacher, the model for King Benjamin in the Book of Mormon?

← Older revision		Revision as of 02:49, 10 April 2017
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	~~{{Resource Title\|Was a local Methodist revivalist preacher the model for the Book of Mormon's King Benjamin?}}~~
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	~~== ==~~
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	~~{{:~~Question: Was Bishop M'Kendree, a Methodist revivalist preacher, the model for King Benjamin in the Book of Mormon?}}
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	~~{{CriticalSources}}~~
	~~{{endnotes sources}}~~

	~~{{FurtherReading}}~~


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	~~[[fr:Book of Mormon/Authorship theories/Benjamin Paddock~~]]

RogerNicholson at 19:37, 8 November 2014

2014-11-08T19:37:38Z

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RogerNicholson at 19:36, 8 November 2014

2014-11-08T19:36:46Z

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 {{Resource Title|Was a local Methodist revivalist preacher the model for the Book of Mormon's King Benjamin?}}
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 == ==
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+{{:Question: Was Bishop M'Kendree, a Methodist revivalist preacher, the model for King Benjamin in the Book of Mormon?}}
-* It is claimed that Bishop M'Kendree&mdash;a Methodist revivalist preacher in Joseph Smith's era&mdash;was the model for "King Benjamin" in the Book of Mormon. An account by from Benjamin Paddock is usually cited in support of this claim.
+</onlyinclude>
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+{{endnotes sources}}
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GregSmith: /* */

2014-05-21T03:19:22Z

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	As with many of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument is not as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.		As with [[Criticism of Mormonism/Books/An Insider's View of Mormon Origins\|many of Grant Palmer's comparisons]], once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument is not as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.

	Here is the historical background from Palmer:		Here is the historical background from Palmer:

	<blockquote>Protestant concepts appear to abound in his discourses and experiences. For example, a Methodist camp meeting was held one mile from Palmyra, New York, on 7 June 1826 - a pivotal time in Joseph's life. Preparations for a camp meeting included leasing and consecrating the ground. Thus the "ground within the circle of the tents is considered sacred to the worship of God, and is our chapel." The Methodists referred to these "consecrated grounds" as their "House of God" or temple. The Palmyra camp meeting reportedly atteacted over 10,000 people. Families came from all parts of the 100-mile conference district and pitched their tents facing the raised "stand" where the preachers were seated, including one named Benjamin G. Paddock (fig. 20). This large crowd heard the "valedictory" or farewell speech of their beloved "Bishop M'Kendree [who] made his appearance among us for the last time." He was the Methodist leader who "had presided" over the area for many years. The people had such reverence for this "sainted" man "that all were melted, and ... awed in his presence." In his emaciated and "feeble" condition, he spoke of his love for the people and then delivered a powerful message that covered "the whole process of personal salvation." Tremendous unity prevailed among the crowd, and "nearly every unconverted person on the ground" committed oneself to Christ. At the close of the meeting, the blessings and newly appointed "Stations of the Preachers" were made for the Ontario district.~~</blockquote>~~<ref name="palmer">{{CriticalWork:Palmer:Insider~~'s Guide~~\|pages=96-97}}</ref>		<blockquote>Protestant concepts appear to abound in his discourses and experiences. For example, a Methodist camp meeting was held one mile from Palmyra, New York, on 7 June 1826 - a pivotal time in Joseph's life. Preparations for a camp meeting included leasing and consecrating the ground. Thus the "ground within the circle of the tents is considered sacred to the worship of God, and is our chapel." The Methodists referred to these "consecrated grounds" as their "House of God" or temple. The Palmyra camp meeting reportedly atteacted over 10,000 people. Families came from all parts of the 100-mile conference district and pitched their tents facing the raised "stand" where the preachers were seated, including one named Benjamin G. Paddock (fig. 20). This large crowd heard the "valedictory" or farewell speech of their beloved "Bishop M'Kendree [who] made his appearance among us for the last time." He was the Methodist leader who "had presided" over the area for many years. The people had such reverence for this "sainted" man "that all were melted, and ... awed in his presence." In his emaciated and "feeble" condition, he spoke of his love for the people and then delivered a powerful message that covered "the whole process of personal salvation." Tremendous unity prevailed among the crowd, and "nearly every unconverted person on the ground" committed oneself to Christ. At the close of the meeting, the blessings and newly appointed "Stations of the Preachers" were made for the Ontario district.<ref name="palmer">{{CriticalWork:Palmer:Insider\|pages=96-97}} </ref></blockquote>

	We can see where he wants to put emphasis for our easy comparison. Palmer's primary source is the memoir of this Benjamin G. Paddock. This book is available [http://books.google.com/books?id=y1NDAAAAYAAJ on-line].		We can see where he wants to put emphasis for our easy comparison. Palmer's primary source is the memoir of this Benjamin G. Paddock. This book is available [http://books.google.com/books?id=y1NDAAAAYAAJ on-line].
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	''This'' is the event for which this Conference with its camp-meeting was best remembered. So, nowhere in either account is this man (Bishop M'Kendree) delivering a sermon on personal salvation. His role in the community has been overstated by Palmer (he hasn't attended the previous seven conference between 1816 and 1826). Yes there are some similarities that can be drawn—but these are nothing but coincidental. Palmer is misrepresenting his sources to make the parallels seem much stronger (trying to make the platform stage of the conference resemble King Benjamin's tower, for example).		''This'' is the event for which this Conference with its camp-meeting was best remembered. So, nowhere in either account is this man (Bishop M'Kendree) delivering a sermon on personal salvation. His role in the community has been overstated by Palmer (he hasn't attended the previous seven conference between 1816 and 1826). Yes there are some similarities that can be drawn—but these are nothing but coincidental. Palmer is misrepresenting his sources to make the parallels seem much stronger (trying to make the platform stage of the conference resemble King Benjamin's tower, for example).

	And, finally, this would have been more interesting if Joseph Smith had likely been present. But he probably wasn't, and what he would have heard about the conference might have been the remarkable event that Paddock refers to that was talked about for quite some time.		And, finally, this would have been more interesting if Joseph Smith had likely been present. But he probably wasn't, and what he would have heard about the conference might have been the remarkable event that Paddock refers to that was talked about for quite some time.

	== ==		== ==

GregSmith at 03:17, 21 May 2014

2014-05-21T03:17:59Z

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	{{Resource Title\|Was a local Methodist revivalist preacher the model for the Book of Mormon's King Benjamin?}}		{{Resource Title\|Was a local Methodist revivalist preacher the model for the Book of Mormon's King Benjamin?}}
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	As with ~~much~~ of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument is not as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.		As with many of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument is not as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.

	Here is the historical background from Palmer ~~(pp. 96-7)~~:		Here is the historical background from Palmer:

	<blockquote>Protestant concepts appear to abound in his discourses and experiences. For example, a Methodist camp meeting was held one mile from Palmyra, New York, on 7 June 1826 - a pivotal time in Joseph's life. Preparations for a camp meeting included leasing and consecrating the ground. Thus the "ground within the circle of the tents is considered sacred to the worship of God, and is our chapel." The Methodists referred to these "consecrated grounds" as their "House of God" or temple. The Palmyra camp meeting reportedly atteacted over 10,000 people. Families came from all parts of the 100-mile conference district and pitched their tents facing the raised "stand" where the preachers were seated, including one named Benjamin G. Paddock (fig. 20). This large crowd heard the "valedictory" or farewell speech of their beloved "Bishop M'Kendree [who] made his appearance among us for the last time." He was the Methodist leader who "had presided" over the area for many years. The people had such reverence for this "sainted" man "that all were melted, and ... awed in his presence." In his emaciated and "feeble" condition, he spoke of his love for the people and then delivered a powerful message that covered "the whole process of personal salvation." Tremendous unity prevailed among the crowd, and "nearly every unconverted person on the ground" committed oneself to Christ. At the close of the meeting, the blessings and newly appointed "Stations of the Preachers" were made for the Ontario district.</blockquote>		<blockquote>Protestant concepts appear to abound in his discourses and experiences. For example, a Methodist camp meeting was held one mile from Palmyra, New York, on 7 June 1826 - a pivotal time in Joseph's life. Preparations for a camp meeting included leasing and consecrating the ground. Thus the "ground within the circle of the tents is considered sacred to the worship of God, and is our chapel." The Methodists referred to these "consecrated grounds" as their "House of God" or temple. The Palmyra camp meeting reportedly atteacted over 10,000 people. Families came from all parts of the 100-mile conference district and pitched their tents facing the raised "stand" where the preachers were seated, including one named Benjamin G. Paddock (fig. 20). This large crowd heard the "valedictory" or farewell speech of their beloved "Bishop M'Kendree [who] made his appearance among us for the last time." He was the Methodist leader who "had presided" over the area for many years. The people had such reverence for this "sainted" man "that all were melted, and ... awed in his presence." In his emaciated and "feeble" condition, he spoke of his love for the people and then delivered a powerful message that covered "the whole process of personal salvation." Tremendous unity prevailed among the crowd, and "nearly every unconverted person on the ground" committed oneself to Christ. At the close of the meeting, the blessings and newly appointed "Stations of the Preachers" were made for the Ontario district.</blockquote><ref name="palmer">{{CriticalWork:Palmer:Insider's Guide\|pages=96-97}}</ref>

	We can see where he wants to put emphasis for our easy comparison. Palmer's primary source is the memoir of this Benjamin G. Paddock. This book is available [http://books.google.com/books?id=y1NDAAAAYAAJ on-line].		We can see where he wants to put emphasis for our easy comparison. Palmer's primary source is the memoir of this Benjamin G. Paddock. This book is available [http://books.google.com/books?id=y1NDAAAAYAAJ on-line].
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	And, finally, this would have been more interesting if Joseph Smith had likely been present. But he probably wasn't, and what he would have heard about the conference might have been the remarkable event that Paddock refers to that was talked about for quite some time.		And, finally, this would have been more interesting if Joseph Smith had likely been present. But he probably wasn't, and what he would have heard about the conference might have been the remarkable event that Paddock refers to that was talked about for quite some time.

	=={{Endnotes label}}==		== ==
	~~# {{nc}}~~		{{Endnotes label}}
			<references />

	{{FurtherReading}}		{{FurtherReading}}

RogerNicholson: m

2013-11-28T18:12:21Z

← Older revision		Revision as of 18:12, 28 November 2013
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	* ~~Critics claim~~ that Bishop M'Kendree—a Methodist revivalist preacher in Joseph Smith's era—was the model for "King Benjamin" in the Book of Mormon. An account by from Benjamin Paddock is usually cited in support of this claim.		* It is claimed that Bishop M'Kendree—a Methodist revivalist preacher in Joseph Smith's era—was the model for "King Benjamin" in the Book of Mormon. An account by from Benjamin Paddock is usually cited in support of this claim.
	{{CriticalSources}}		{{CriticalSources}}

RogerNicholson: m

2013-11-24T05:59:44Z

← Older revision		Revision as of 05:59, 24 November 2013
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	As with much of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument in not as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.		As with much of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument is not as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.

	Here is the historical background from Palmer (pp. 96-7):		Here is the historical background from Palmer (pp. 96-7):

RogerNicholson: m

2013-11-24T05:59:34Z

← Older revision		Revision as of 05:59, 24 November 2013
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	{{Response label}}		{{Response label}}

	As with much of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.		As with much of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument in not as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.

	Here is the historical background from Palmer (pp. 96-7):		Here is the historical background from Palmer (pp. 96-7):

RogerNicholson: /* */ mod

2013-09-19T02:00:10Z

: mod

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			The parallels between the two events are general, sometimes manufactured, and likely coincidental.
	* There is no evidence that Joseph Smith was even in the area in which the conference occurred.		* There is no evidence that Joseph Smith was even in the area in which the conference occurred.
	* The critics confuse and combine different events and do not accurately report those events.		* The critics confuse and combine different events and do not accurately report those events.
	* The critics misreport the events in ways that seem calculated to make them seem more like the Book of Mormon than they were.		* The critics misreport the events in ways that seem calculated to make them seem more like the Book of Mormon than they were.
	* The matter for which the conference was talked about had nothing to do with the matter which the critics try to make the source for the Book of Mormon.		* The matter for which the conference was talked about had nothing to do with the matter which the critics try to make the source for the Book of Mormon.

	~~The parallels between the two events are general, sometimes manufactured, and likely coincidental.~~

	== ==		== ==

RogerNicholson: mod

2013-09-19T01:30:31Z

mod

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	{{Resource Title\|Was a local Methodist revivalist preacher the model for the Book of Mormon's King Benjamin?}}		{{Resource Title\|Was a local Methodist revivalist preacher the model for the Book of Mormon's King Benjamin?}}
	{{draft}}		{{draft}}
	=={{Criticism label}}==		== ==
			{{Criticism label}}

	* Critics claim that Bishop M'Kendree—a Methodist revivalist preacher in Joseph Smith's era—was the model for "King Benjamin" in the Book of Mormon. An account by from Benjamin Paddock is usually cited in support of this claim.		* Critics claim that Bishop M'Kendree—a Methodist revivalist preacher in Joseph Smith's era—was the model for "King Benjamin" in the Book of Mormon. An account by from Benjamin Paddock is usually cited in support of this claim.
	{{CriticalSources}}		{{CriticalSources}}

	=={{Conclusion label}}==		== ==
			{{Conclusion label}}

	* There is no evidence that Joseph Smith was even in the area in which the conference occurred.		* There is no evidence that Joseph Smith was even in the area in which the conference occurred.
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	The parallels between the two events are general, sometimes manufactured, and likely coincidental.		The parallels between the two events are general, sometimes manufactured, and likely coincidental.

	=={{Response label}}==		== ==
			{{Response label}}

	As with much of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.		As with much of Grant Palmer's comparisons, once one takes the time to look at the comparison that he makes, and the actual sources he uses, one finds that the argument as compelling as Palmer believes it to be. This is not to say that there aren't some parallels, but let us first look at matters which Palmer must address before we can give much weight to his claim.