Criticism of Mormonism/Books/Mormonism 101/Chapter 8 - Revision history

GregSmith: /* top */Bot replace {{FairMormon}} with {{Main Page}} and remove extra lines around {{Header}}

2024-04-13T20:14:01Z

top: Bot replace {{FairMormon}} with {{Main Page}} and remove extra lines around {{Header}}

← Older revision		Revision as of 20:14, 13 April 2024
Line 1:		Line 1:
	{{~~FairMormon~~}}		{{Main Page}}
	{{H1		{{H1
	\|L=Criticism of Mormonism/Books/Mormonism 101/Chapter 8		\|L=Criticism of Mormonism/Books/Mormonism 101/Chapter 8

GregSmith: bot - remove old references code

2024-04-13T02:55:55Z

bot - remove old references code

← Older revision		Revision as of 02:55, 13 April 2024
Line 394:		Line 394:

	<!-- PLEASE DO NOT REMOVE ANYTHING BELOW THIS LINE -->		<!-- PLEASE DO NOT REMOVE ANYTHING BELOW THIS LINE -->

	~~==References==~~
	~~{{Reflist}}~~

GregSmith: bot replace scripture DC with D&C (old version of template couldn't use amperstand), replaced: {{s||DC| → {{s||D&C| (4)

2024-04-12T23:55:00Z

bot replace scripture DC with D&C (old version of template couldn't use amperstand), replaced: {{s||DC| → {{s||D&C| (4)

← Older revision		Revision as of 23:55, 12 April 2024
Line 57:		Line 57:
	\|title=Mormonism 101		\|title=Mormonism 101
	\|claim=		\|claim=
	The authors suggest misinformation by Latter-day Saint because of the aforementioned "paintings" as well as a comment by Joseph Fielding Smith who said, "there is no authentic statement in the history of the Church which states that the use of such a stone was made in that translation."<ref name="smith 108">{{Book:Smith:Doctrines of Salvation\|pages=225-226\|vol=3}} cited in {{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=108}}</ref> While President Smith claimed that he "personally" did "not believe that this stone was used for this purpose."<ref name="smith 108"></~~ref~~> The authors claim that he "denie[d] that such a rock was used."		The authors suggest misinformation by Latter-day Saint because of the aforementioned "paintings" as well as a comment by Joseph Fielding Smith who said, "there is no authentic statement in the history of the Church which states that the use of such a stone was made in that translation."<ref name="smith 108">{{Book:Smith:Doctrines of Salvation\|pages=225-226\|vol=3}} cited in {{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=108}}</ref> While President Smith claimed that he "personally" did "not believe that this stone was used for this purpose."<ref name="smith 108" /> The authors claim that he "denie[d] that such a rock was used."
	\|authorsources=<br>		\|authorsources=<br>
	#{{s\|\|Exodus\|28\|30}}		#{{s\|\|Exodus\|28\|30}}
Line 65:		Line 65:
	}}		}}
	{{strawman\|		{{strawman\|
	Joseph Fielding Smith continued his comments by noting that although a seerstone "may have been"<ref name="smith 108"></~~ref~~> used, he didn't believe that it was. Of course this portion of Joseph Fielding Smith's quote was omitted (which helps the authors' straw-man claim that Joseph Fielding Smith "denied" the use of a seerstone).		Joseph Fielding Smith continued his comments by noting that although a seerstone "may have been"<ref name="smith 108" /> used, he didn't believe that it was. Of course this portion of Joseph Fielding Smith's quote was omitted (which helps the authors' straw-man claim that Joseph Fielding Smith "denied" the use of a seerstone).
	}}		}}
	{{misinformation\|The reason that some less-informed LDS seem to be unfamiliar with Joseph's use of a "seerstone" stems, in part, from a confusion in the historical record as to what is meant by the "Urim and Thummim." Generally, the Urim and Thummim referred to the Jaredite interpreters that Joseph Smith received with the plates. At other times, however, it referred to the seerstone.<ref>{{CriticalWork:Quinn:Magic World View\|pages=57; 174-175}}</ref> The authors even seem to recognize this when they note that William Smith referred to the seerstones as a Urim and Thummim.		{{misinformation\|The reason that some less-informed LDS seem to be unfamiliar with Joseph's use of a "seerstone" stems, in part, from a confusion in the historical record as to what is meant by the "Urim and Thummim." Generally, the Urim and Thummim referred to the Jaredite interpreters that Joseph Smith received with the plates. At other times, however, it referred to the seerstone.<ref>{{CriticalWork:Quinn:Magic World View\|pages=57; 174-175}}</ref> The authors even seem to recognize this when they note that William Smith referred to the seerstones as a Urim and Thummim.
Line 77:		Line 77:
	In an endnote to this chapter the authors claim that the Bible tells us that the Urim and Thummim was used to "receive revelation" from God not "for translation purposes" in contrast to Mormon claims.		In an endnote to this chapter the authors claim that the Bible tells us that the Urim and Thummim was used to "receive revelation" from God not "for translation purposes" in contrast to Mormon claims.
	}}		}}
	{{propaganda\|Are the authors ''really'' arguing that Mormons believe that the Urim and Thummim was some sort of automatic language translator done by means that excluded "revelation?" Perhaps they need to re-read LDS history. In the ''History of the Church'', for example, we read that God told the three witnesses: "These plates have been revealed by the power of God, and they have been translated by the power of God."<ref name="hc1">{{HoC\|vol=1}}</ref>{{Rp\|~~54-55~~}} It is telling that the claim was put in a footnote rather than the main body of text, where it would be less likely to be noticed.		{{propaganda\|Are the authors ''really'' arguing that Mormons believe that the Urim and Thummim was some sort of automatic language translator done by means that excluded "revelation?" Perhaps they need to re-read LDS history. In the ''History of the Church'', for example, we read that God told the three witnesses: "These plates have been revealed by the power of God, and they have been translated by the power of God."<ref name="hc1">{{HoC\|vol=1}}</ref>{{Rp\|54–55}} It is telling that the claim was put in a footnote rather than the main body of text, where it would be less likely to be noticed.
	}}		}}

Line 142:		Line 142:
	#Joseph Smith—History 1:19		#Joseph Smith—History 1:19
	*{{s\|1\|Nephi\|14\|10}}		*{{s\|1\|Nephi\|14\|10}}
	*{{s\|\|DC\|1\|30}}		*{{s\|\|D&C\|1\|30}}
	}}		}}
	{{misinformation\|What LDS source do they cite for such a view of Methodism?		{{misinformation\|What LDS source do they cite for such a view of Methodism?
Line 194:		Line 194:
	\|authorsources=<br>		\|authorsources=<br>
	#''History of the Church'' 2:26		#''History of the Church'' 2:26
	*{{s\|\|DC\|3\|12-13}}		*{{s\|\|D&C\|3\|12-13}}
	*{{s\|\|DC\|10\|6-7}}		*{{s\|\|D&C\|10\|6-7}}
	*{{s\|\|DC\|19\|20}}		*{{s\|\|D&C\|19\|20}}
	}}		}}
	{{misinformation\|The next paragraph in the History of the Church, however, states:		{{misinformation\|The next paragraph in the History of the Church, however, states:
Line 218:		Line 218:
	The authors base this charge on a statement by Martin Harris who claimed to have seen the plates with his "spiritual eye" rather than his "naked eyes." Does the belief that the experience had visionary qualities contradict the claim that the plates were real?		The authors base this charge on a statement by Martin Harris who claimed to have seen the plates with his "spiritual eye" rather than his "naked eyes." Does the belief that the experience had visionary qualities contradict the claim that the plates were real?

	Consider this: On separate occasions Harris also claimed that prior to his witnessing the plates he held them (while covered) "on his knee for an hour and a half"<ref>''The Contributor 1879-1892'', Vol. 5 (August 1884) No. 11, 406 and George Reynolds, "Myth of the Manuscript Found," ''Juvenile Instructor'', 1883, as cited in {{CriticalWork:Tanner:Case Against Mormonism\|vol=2\|pages=40}} {{Book:Reynolds Sjodahl:Commentary on the Book of Mormon\|pages=435-436\|vol=4}} </ref> and that they weighed approximately fifty pounds.<ref>{{CriticalWork:Tiffany's Monthly:5.2.1859\|pages=166}}</ref> It seems unlikely--from his physical descriptions as well as his other testimonies and the testimonies of the other two witnesses--that the entire experience was merely in his mind. For example, on one occasion, critics charged that Martin (and the other two witnesses) had merely imagined he saw an angel--that he was deluded. Martin responded by extending his right hand:		Consider this: On separate occasions Harris also claimed that prior to his witnessing the plates he held them (while covered) "on his knee for an hour and a half"<ref>''The Contributor 1879-1892'', Vol. 5 (August 1884) No. 11, 406 and George Reynolds, "Myth of the Manuscript Found," ''Juvenile Instructor'', 1883, as cited in {{CriticalWork:Tanner:Case Against Mormonism\|vol=2\|pages=40}} {{Book:Reynolds Sjodahl:Commentary on the Book of Mormon\|pages=435-436\|vol=4}}</ref> and that they weighed approximately fifty pounds.<ref>{{CriticalWork:Tiffany's Monthly:5.2.1859\|pages=166}}</ref> It seems unlikely--from his physical descriptions as well as his other testimonies and the testimonies of the other two witnesses--that the entire experience was merely in his mind. For example, on one occasion, critics charged that Martin (and the other two witnesses) had merely imagined he saw an angel--that he was deluded. Martin responded by extending his right hand:
	<blockquote>		<blockquote>
	Gentlemen, do you see that hand? Are you sure you see it? Are your eyes playing a trick or something? No. Well, as sure as you see my hand so sure did I see the angel and the plates.<ref>{{Book:Anderson:Investigating the Book of Mormon Witnesses\|pages=116}}</ref>		Gentlemen, do you see that hand? Are you sure you see it? Are your eyes playing a trick or something? No. Well, as sure as you see my hand so sure did I see the angel and the plates.<ref>{{Book:Anderson:Investigating the Book of Mormon Witnesses\|pages=116}}</ref>
Line 295:		Line 295:
	In 1993, L. Ara Norwood made the following observation of James White's use of the same quote from Coe in his Letters to a Mormon Elder:		In 1993, L. Ara Norwood made the following observation of James White's use of the same quote from Coe in his Letters to a Mormon Elder:
	<blockquote>		<blockquote>
	So we have a non-Latter-day Saint archaeologist who does not believe in the supernatural claims of the coming forth of the Book of Mormon due to the lack of "scientific evidence"? Is that significant? If a non-Latter-day Saint individual were to come to believe in the supernatural/spiritual claims of the Book of Mormon, would not that person then in all likelihood join the Latter-day Saint church? And if that were to occur, would not that same individual lose credibility with the likes of Mr. White? It seems that Mr. White operates with standards that are impossible to satisfy: the only credible persons, in his view, are non-Latter-day Saints, who are, by definition, nonbelievers. As soon as any of the several hundred thousand non-Latter-day Saints become believers (which happens each and every year), he feels they now lack the balance and perspective that only a non-Mormon can have.<ref>{{FR-5-1-20}} </ref>{{Rp\|329}}		So we have a non-Latter-day Saint archaeologist who does not believe in the supernatural claims of the coming forth of the Book of Mormon due to the lack of "scientific evidence"? Is that significant? If a non-Latter-day Saint individual were to come to believe in the supernatural/spiritual claims of the Book of Mormon, would not that person then in all likelihood join the Latter-day Saint church? And if that were to occur, would not that same individual lose credibility with the likes of Mr. White? It seems that Mr. White operates with standards that are impossible to satisfy: the only credible persons, in his view, are non-Latter-day Saints, who are, by definition, nonbelievers. As soon as any of the several hundred thousand non-Latter-day Saints become believers (which happens each and every year), he feels they now lack the balance and perspective that only a non-Mormon can have.<ref>{{FR-5-1-20}}</ref>{{Rp\|329}}
	</blockquote>		</blockquote>

Line 329:		Line 329:
	*For instance, William Dever--a leading authority on Biblical archaeology--has written:		*For instance, William Dever--a leading authority on Biblical archaeology--has written:
	<blockquote>		<blockquote>
	After a century of modern research neither Biblical scholars nor archaeologists have been able to document as historical any of the events, much less the personalities, of the patriarchal or Mosaic era.<~~Ref~~>William G. Dever, ''Recent Archaeological Discoveries and Biblical Research'' (Seattle and London: University of Washington Press, 1990), 24.</ref>		After a century of modern research neither Biblical scholars nor archaeologists have been able to document as historical any of the events, much less the personalities, of the patriarchal or Mosaic era.<ref>William G. Dever, ''Recent Archaeological Discoveries and Biblical Research'' (Seattle and London: University of Washington Press, 1990), 24.</ref>
	</blockquote>		</blockquote>
	*Likewise, Mesoamerican researcher Brant Gardner points out:		*Likewise, Mesoamerican researcher Brant Gardner points out:
Line 366:		Line 366:
	The authors read into Cowley's quote that, "getting nearer to God is the same as exaltation." They also quote Joseph Smith's statement that "a man would get nearer to God by abiding by its [Book of Mormon] precepts, than by any other book."<ref>{{TPJS\|pages=94, {{ia}}</ref> By juxtapositioning different truths, the authors are able to construct a straw man that, although unrecognizable as actually LDS theology, meets the requirements of their claim. Based on this straw man they can charge that "the Book of Mormon should contain everything Latter-day Saints need to guide them into the presence of God." Ironically, this last sentence is correct. The Book of Mormon does "contain everything Latter-day Saints need to guide them into the presence of God [the Celestial Kingdom]." The authors are unable to make a coherent argument because they either don't know enough about their subject matter or because they are simply grasping as straws (or in this case, a "straw man").		The authors read into Cowley's quote that, "getting nearer to God is the same as exaltation." They also quote Joseph Smith's statement that "a man would get nearer to God by abiding by its [Book of Mormon] precepts, than by any other book."<ref>{{TPJS\|pages=94, {{ia}}</ref> By juxtapositioning different truths, the authors are able to construct a straw man that, although unrecognizable as actually LDS theology, meets the requirements of their claim. Based on this straw man they can charge that "the Book of Mormon should contain everything Latter-day Saints need to guide them into the presence of God." Ironically, this last sentence is correct. The Book of Mormon does "contain everything Latter-day Saints need to guide them into the presence of God [the Celestial Kingdom]." The authors are unable to make a coherent argument because they either don't know enough about their subject matter or because they are simply grasping as straws (or in this case, a "straw man").

	How is "nearer to God" used in LDS discussion? It is used in much the same way that the phrase is used in non-LDS discourse. It usually means that someone is becoming more spiritual, more Christ-like, and perhaps more in-tune with the will of the Lord. Ezra Taft Benson, for instance said: "I have a vision of the whole church getting nearer to God by abiding the precepts of the Book of Mormon."<~~Ref~~>{{Ensign\|author=Ezra Taft Benson\|article=[https://www.lds.org/ensign/2005/10/flooding-the-earth-with-the-book-of-mormon?lang=eng Flooding the Earth with the Book of Mormon]\|date=November 1988\|pages=4}}}}</ref>		How is "nearer to God" used in LDS discussion? It is used in much the same way that the phrase is used in non-LDS discourse. It usually means that someone is becoming more spiritual, more Christ-like, and perhaps more in-tune with the will of the Lord. Ezra Taft Benson, for instance said: "I have a vision of the whole church getting nearer to God by abiding the precepts of the Book of Mormon."<ref>{{Ensign\|author=Ezra Taft Benson\|article=[https://www.lds.org/ensign/2005/10/flooding-the-earth-with-the-book-of-mormon?lang=eng Flooding the Earth with the Book of Mormon]\|date=November 1988\|pages=4}}}}</ref>

	Bishop C.A. Madsen wrote in the ''Improvement Era'' (the official LDS periodical of the day) that the beauty of God's creations (such as the flowers) "bring you nearer to God" as a witness to God's "wonderful workmanship."<ref>{{IE\|author=Bishop C.A. Madsen\|article=Beauty and Harmony in Organic Creations\|date=December 1900\|vol=4\|num=2}}</ref>		Bishop C.A. Madsen wrote in the ''Improvement Era'' (the official LDS periodical of the day) that the beauty of God's creations (such as the flowers) "bring you nearer to God" as a witness to God's "wonderful workmanship."<ref>{{IE\|author=Bishop C.A. Madsen\|article=Beauty and Harmony in Organic Creations\|date=December 1900\|vol=4\|num=2}}</ref>
Line 394:		Line 394:

	<!-- PLEASE DO NOT REMOVE ANYTHING BELOW THIS LINE -->		<!-- PLEASE DO NOT REMOVE ANYTHING BELOW THIS LINE -->

			==References==
			{{Reflist}}

FairMormonBot: Bot: Automated text replacement (-#
\n +)

2017-10-21T03:28:45Z

Bot: Automated text replacement (-#<br>\n +)

← Older revision		Revision as of 03:28, 21 October 2017
Line 381:		Line 381:
	The authors are not the first critics who have claimed that the Book of Mormon does not contain the fulness of the Gospel. They quote, in fact, Dr. Daniel Peterson who has responded to this charge from other Mormon critics. Dr. Peterson pointed out that "in its most basic sense" the word gospel "represents a six-point formula including repentance, baptism, the Holy Ghost, faith, endurance to the end, and eternal life."<ref>{{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=121}} cited {{FR-5-1-2}} (p. 57). McKeever and Johnson would have benefited greatly from reading {{BYUS\|author=Noel B. Reynolds\|article=[https://byustudies.byu.edu/showtitle.aspx?title=6054 The Gospel of Jesus Christ as Taught by the Nephite Prophets]\|vol=31\|num=3\|date=Summer 1991\|pages=31-47}} In this paper, Reynolds explains that, "''the gospel of Jesus Christ is not synonymous with the plan of salvation (or plan of redemption), but is a key part thereof''. Brigham Young stated that the 'Gospel of the Son of God that has been revealed is a plan or system of laws and ordinances, by strict obedience to which the people who inhabit this earth are assured that they may return again into the presence of the Father and the Son.' While the plan of salvation is what God and Christ have done for mortals in the creation, the fall, the atonement, the final judgment, and the salvation of the world, the gospel contains the instructions--the laws and ordinances--that enable human beings to make the atonement effective in their lives and thereby gain salvation (p. 33; italics added).</ref> The authors respond by claiming that contrary to Peterson's "opinion," Bruce McConkie taught that the gospel "embraces all of the laws, principals, doctrines, rites, ordinances, acts, powers, authorities, and keys necessary to save and exalt men in the highest heaven hereafter."<ref>{{Book:McConkie:Promised Messiah\|pages=52}} Quoted by {{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=121}}</ref>		The authors are not the first critics who have claimed that the Book of Mormon does not contain the fulness of the Gospel. They quote, in fact, Dr. Daniel Peterson who has responded to this charge from other Mormon critics. Dr. Peterson pointed out that "in its most basic sense" the word gospel "represents a six-point formula including repentance, baptism, the Holy Ghost, faith, endurance to the end, and eternal life."<ref>{{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=121}} cited {{FR-5-1-2}} (p. 57). McKeever and Johnson would have benefited greatly from reading {{BYUS\|author=Noel B. Reynolds\|article=[https://byustudies.byu.edu/showtitle.aspx?title=6054 The Gospel of Jesus Christ as Taught by the Nephite Prophets]\|vol=31\|num=3\|date=Summer 1991\|pages=31-47}} In this paper, Reynolds explains that, "''the gospel of Jesus Christ is not synonymous with the plan of salvation (or plan of redemption), but is a key part thereof''. Brigham Young stated that the 'Gospel of the Son of God that has been revealed is a plan or system of laws and ordinances, by strict obedience to which the people who inhabit this earth are assured that they may return again into the presence of the Father and the Son.' While the plan of salvation is what God and Christ have done for mortals in the creation, the fall, the atonement, the final judgment, and the salvation of the world, the gospel contains the instructions--the laws and ordinances--that enable human beings to make the atonement effective in their lives and thereby gain salvation (p. 33; italics added).</ref> The authors respond by claiming that contrary to Peterson's "opinion," Bruce McConkie taught that the gospel "embraces all of the laws, principals, doctrines, rites, ordinances, acts, powers, authorities, and keys necessary to save and exalt men in the highest heaven hereafter."<ref>{{Book:McConkie:Promised Messiah\|pages=52}} Quoted by {{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=121}}</ref>
	\|authorsources=<br>		\|authorsources=<br>
	~~#<br>~~
	*''Review of Books on the Book of Mormon'', vol. 5 (1993), 57-58.		*''Review of Books on the Book of Mormon'', vol. 5 (1993), 57-58.
	*McConkie, ''The Promised Messiah'', 52.		*McConkie, ''The Promised Messiah'', 52.

FairMormonBot: Bot: Automated text replacement (-\#\* +#)

2017-10-15T22:38:30Z

Bot: Automated text replacement (-\#\* +#)

← Older revision		Revision as of 22:38, 15 October 2017
Line 59:		Line 59:
	The authors suggest misinformation by Latter-day Saint because of the aforementioned "paintings" as well as a comment by Joseph Fielding Smith who said, "there is no authentic statement in the history of the Church which states that the use of such a stone was made in that translation."<ref name="smith 108">{{Book:Smith:Doctrines of Salvation\|pages=225-226\|vol=3}} cited in {{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=108}}</ref> While President Smith claimed that he "personally" did "not believe that this stone was used for this purpose."<ref name="smith 108"></ref> The authors claim that he "denie[d] that such a rock was used."		The authors suggest misinformation by Latter-day Saint because of the aforementioned "paintings" as well as a comment by Joseph Fielding Smith who said, "there is no authentic statement in the history of the Church which states that the use of such a stone was made in that translation."<ref name="smith 108">{{Book:Smith:Doctrines of Salvation\|pages=225-226\|vol=3}} cited in {{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=108}}</ref> While President Smith claimed that he "personally" did "not believe that this stone was used for this purpose."<ref name="smith 108"></ref> The authors claim that he "denie[d] that such a rock was used."
	\|authorsources=<br>		\|authorsources=<br>
	#*{{s\|\|Exodus\|28\|30}}		#{{s\|\|Exodus\|28\|30}}
	*{{s\|\|Leviticus\|8\|8}}		*{{s\|\|Leviticus\|8\|8}}
	*Francis W. Kirkham, ''A New Witness for Christ in America'', 2:417.		*Francis W. Kirkham, ''A New Witness for Christ in America'', 2:417.
Line 86:		Line 86:
	The authors attempt to poison the well and disqualify the credibility of the Three Witnesses by quoting D. Michael Quinn's comments that all the witnesses were involved at one point or another in divining or the use of rods and/or seerstones.		The authors attempt to poison the well and disqualify the credibility of the Three Witnesses by quoting D. Michael Quinn's comments that all the witnesses were involved at one point or another in divining or the use of rods and/or seerstones.
	\|authorsources=<br>		\|authorsources=<br>
	#*{{CriticalWork:Quinn:Magic World View\|pages=194}}		#{{CriticalWork:Quinn:Magic World View\|pages=194}}
	}}		}}
	{{ad hominem\|While this might be true (and the issue is far from settled), it is not apparent how this relates to their credibility.}}		{{ad hominem\|While this might be true (and the issue is far from settled), it is not apparent how this relates to their credibility.}}
Line 112:		Line 112:
	</blockquote>		</blockquote>
	\|authorsources=<br>		\|authorsources=<br>
	#*Richard Van Wagoner is cited in endnote 13, but the source is not specified.		#Richard Van Wagoner is cited in endnote 13, but the source is not specified.
	}}		}}
	{{misinformation\|The authors cite Van Wagoner, who cites another unnamed source about Emma seeing Joseph and Fanny "in the barn together alone."		{{misinformation\|The authors cite Van Wagoner, who cites another unnamed source about Emma seeing Joseph and Fanny "in the barn together alone."
Line 129:		Line 129:
	Oliver Cowdery, the authors charge, was excommunicated after accusing Joseph of "adultery, lying, and teaching false doctrines." They also claim that following Cowdery's excommunication he was accused of "'denying the faith,' 'persecuting the brethren,' 'urging on vexatious lawsuits,' 'falsely insinuating [Joseph Smith] was guilty of adultery,' and dishonesty."		Oliver Cowdery, the authors charge, was excommunicated after accusing Joseph of "adultery, lying, and teaching false doctrines." They also claim that following Cowdery's excommunication he was accused of "'denying the faith,' 'persecuting the brethren,' 'urging on vexatious lawsuits,' 'falsely insinuating [Joseph Smith] was guilty of adultery,' and dishonesty."
	\|authorsources=<br>		\|authorsources=<br>
	#*Andrew Jenson, ''Latter-day Saint Biographical Encyclopedia'' 1:246.		#Andrew Jenson, ''Latter-day Saint Biographical Encyclopedia'' 1:246.
	}}		}}
	{{information\|You would think, that had Cowdery been a victim of fraud, he would have turned on Joseph and denounced his testimony, but he never did.		{{information\|You would think, that had Cowdery been a victim of fraud, he would have turned on Joseph and denounced his testimony, but he never did.
Line 140:		Line 140:
	The authors point out that Cowdery later joined the Methodists--a denomination, they claim, which "had been supposedly condemned by God."		The authors point out that Cowdery later joined the Methodists--a denomination, they claim, which "had been supposedly condemned by God."
	\|authorsources=<br>		\|authorsources=<br>
	#*Joseph Smith—History 1:19		#Joseph Smith—History 1:19
	*{{s\|1\|Nephi\|14\|10}}		*{{s\|1\|Nephi\|14\|10}}
	*{{s\|\|DC\|1\|30}}		*{{s\|\|DC\|1\|30}}
Line 181:		Line 181:
	</blockquote>		</blockquote>
	\|authorsources=<br>		\|authorsources=<br>
	#*David Whitmer, ''An Address to All Believers in Christ'', 56-62.		#David Whitmer, ''An Address to All Believers in Christ'', 56-62.
	}}		}}
	{{misinformation\|Is Whitmer's testimony of the Book of Mormon suspect because he later claimed that God told him to separate himself from the Mormons?		{{misinformation\|Is Whitmer's testimony of the Book of Mormon suspect because he later claimed that God told him to separate himself from the Mormons?
Line 193:		Line 193:
	The authors claim that Joseph became upset with Harris when he declared that (quoting from ''History of the Church''), "'Joseph drank too much liquor when he was translating the Book of Mormon,' and that he knew more than Smith did."		The authors claim that Joseph became upset with Harris when he declared that (quoting from ''History of the Church''), "'Joseph drank too much liquor when he was translating the Book of Mormon,' and that he knew more than Smith did."
	\|authorsources=<br>		\|authorsources=<br>
	#*''History of the Church'' 2:26		#''History of the Church'' 2:26
	*{{s\|\|DC\|3\|12-13}}		*{{s\|\|DC\|3\|12-13}}
	*{{s\|\|DC\|10\|6-7}}		*{{s\|\|DC\|10\|6-7}}
Line 212:		Line 212:
	The authors claim that the witnesses testimony of having "'seen the plates' is suspicious."		The authors claim that the witnesses testimony of having "'seen the plates' is suspicious."
	\|authorsources=<br>		\|authorsources=<br>
	#*Marvin S. Hill, "Brodie Revisited: A Reappraisal," ''Dialogue: A Journal of Mormon Thought'' 7, no. 4 (Winter 1972) 83-84.		#Marvin S. Hill, "Brodie Revisited: A Reappraisal," ''Dialogue: A Journal of Mormon Thought'' 7, no. 4 (Winter 1972) 83-84.
	}}		}}
	{{misinformation\|It should be noted that the authors' quote from former BYU instructor, Marvin Hill, on this topic appears to be direct "cut and paste" from the Tanners' The Changing World of Mormonism—ellipses and all.<ref>See {{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=111}} and {{CriticalWork:Tanner:Changing World of Mormonism\|pages=108}} With the exception of one deleted sentence, McKeever and Johnson appear to copy the Hill quote, ellipses and all, directly from the Tanners. Thanks to Kevin Graham for pointing this out.</ref>		{{misinformation\|It should be noted that the authors' quote from former BYU instructor, Marvin Hill, on this topic appears to be direct "cut and paste" from the Tanners' The Changing World of Mormonism—ellipses and all.<ref>See {{CriticalWork:McKeeverJohnson:Mormonism 101/Short\|pages=111}} and {{CriticalWork:Tanner:Changing World of Mormonism\|pages=108}} With the exception of one deleted sentence, McKeever and Johnson appear to copy the Hill quote, ellipses and all, directly from the Tanners. Thanks to Kevin Graham for pointing this out.</ref>
Line 248:		Line 248:
	</blockquote>		</blockquote>
	\|authorsources=<br>		\|authorsources=<br>
	#*Joseph Fielding Smith, ''Doctrines of Salvation'' 3:232, 239-240, 233-234.		#Joseph Fielding Smith, ''Doctrines of Salvation'' 3:232, 239-240, 233-234.
	*James Talmage, ''The Vitality of Mormonism'', 199.		*James Talmage, ''The Vitality of Mormonism'', 199.
	*Ezra Taft Benson, ''Teachings of Ezra Taft Benson'', 587-588.		*Ezra Taft Benson, ''Teachings of Ezra Taft Benson'', 587-588.
Line 261:		Line 261:
	The authors claim that modern LDS scholars "have since abandoned the idea that the Book of Mormon lands include areas of North America," and that previous Church leaders were "misinformed."		The authors claim that modern LDS scholars "have since abandoned the idea that the Book of Mormon lands include areas of North America," and that previous Church leaders were "misinformed."
	\|authorsources=<br>		\|authorsources=<br>
	#*Personal letter to Bill McKeever dated 11 June 1992. The author claims that Dr. John Sorenson stated that Joseph Fielding Smith "misread relevant historical documents."		#Personal letter to Bill McKeever dated 11 June 1992. The author claims that Dr. John Sorenson stated that Joseph Fielding Smith "misread relevant historical documents."
	}}		}}
	{{disinformation\|This claim is nonsense. The Church takes no official position regarding where the Book of Mormon events occurred.		{{disinformation\|This claim is nonsense. The Church takes no official position regarding where the Book of Mormon events occurred.
Line 275:		Line 275:
	</blockquote>		</blockquote>
	\|authorsources=<br>		\|authorsources=<br>
	#*Michael D. Coe, "Mormons and Archaeology: An Outside View," ''Dialogue: A Journal of Mormon Thought'' 8 (Summer 1973); 41, 42, 46, 48.		#Michael D. Coe, "Mormons and Archaeology: An Outside View," ''Dialogue: A Journal of Mormon Thought'' 8 (Summer 1973); 41, 42, 46, 48.
	}}		}}
	{{misinformation\|While Coe is a respected expert in New World studies it is possible that his scholarly views on the Book of Mormon are based on assumptions that might inaccurately reflect what the Book of Mormon actually says. If, for instance, Coe rejects the historicity of the Book of Mormon based on the previously popular LDS assumption that the Book of Mormon was a record of the Hebrew origins of the American Indians, he would be correct in doing so. This is simply another instance of a straw man--and perhaps an unconscious one at that. It is guaranteed that Coe has not paid as close attention to what the text of the Book of Mormon actually says as someone like Brant Gardner or Dr. John Sorenson who are also respected New World researchers and believers in the historical claims of the Book of Mormon. Without knowing what assumptions influenced Coe's comments it is impossible to judge the accuracy of his claims.		{{misinformation\|While Coe is a respected expert in New World studies it is possible that his scholarly views on the Book of Mormon are based on assumptions that might inaccurately reflect what the Book of Mormon actually says. If, for instance, Coe rejects the historicity of the Book of Mormon based on the previously popular LDS assumption that the Book of Mormon was a record of the Hebrew origins of the American Indians, he would be correct in doing so. This is simply another instance of a straw man--and perhaps an unconscious one at that. It is guaranteed that Coe has not paid as close attention to what the text of the Book of Mormon actually says as someone like Brant Gardner or Dr. John Sorenson who are also respected New World researchers and believers in the historical claims of the Book of Mormon. Without knowing what assumptions influenced Coe's comments it is impossible to judge the accuracy of his claims.
Line 312:		Line 312:
	The authors claim that scholars "have been disciplined for exposing information that can be damaging" to the Church's image.		The authors claim that scholars "have been disciplined for exposing information that can be damaging" to the Church's image.
	\|authorsources=<br>		\|authorsources=<br>
	#*Stephen Thompson, "'Critical' Book of Mormon Scholarship," ''Dialogue: A Journal of Mormon Thought'' 27, no. 4 (Winter 1994): 205.		#Stephen Thompson, "'Critical' Book of Mormon Scholarship," ''Dialogue: A Journal of Mormon Thought'' 27, no. 4 (Winter 1994): 205.
	}}		}}
	{{misinformation\|Scholars have not been disciplined for "exposing" information damaging to the Church's image.		{{misinformation\|Scholars have not been disciplined for "exposing" information damaging to the Church's image.
Line 347:		Line 347:
	Joseph Smith said that the Book of Mormon is "the most correct book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book."		Joseph Smith said that the Book of Mormon is "the most correct book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book."
	\|authorsources=<br>		\|authorsources=<br>
	#*Smith, ''Teachings of the Prophet Joseph Smith'', 194.		#Smith, ''Teachings of the Prophet Joseph Smith'', 194.
	*Joseph Smith—History 1:34		*Joseph Smith—History 1:34
	}}		}}

FairMormonBot: Bot: Automated text replacement (-\|authorsources=\n* +|authorsources=
\n#)

2017-10-13T03:35:25Z

Bot: Automated text replacement (-\|authorsources=\n* +|authorsources=<br>\n#)

Show changes

RogerNicholson at 05:07, 6 July 2017

2017-07-06T05:07:28Z

@@ Line 16: / Line 16: @@
 |H=Response to claims made in Mormonism 101, "Chapter 8: The Book of Mormon"
 |S=
-|L1=
+|L1=Response to claim: 106 - Paintings of Joseph Smith translating the Book of Mormon plates by leaning over them in a prayerful position
 }}
 </onlyinclude>
 ==Response to claim: 106 - Paintings of Joseph Smith translating the Book of Mormon plates by leaning over them in a prayerful position==

RogerNicholson at 05:05, 6 July 2017

2017-07-06T05:05:32Z

← Older revision		Revision as of 05:05, 6 July 2017
Line 1:		Line 1:
	{{FairMormon}}		{{FairMormon}}
	{{H1		{{H1
	\|L=~~{{check}}~~		\|L=Criticism of Mormonism/Books/Mormonism 101/Chapter 8
	\|H=Response to claims made in "Chapter 8: The Book of Mormon"		\|H=Response to claims made in "Chapter 8: The Book of Mormon"
	\|S=		\|S=
Line 10:		Line 10:
	\|>=[[../Chapter 9\|Chapter 9: The Doctrine and Covenants and the Pearl of Great Price]]		\|>=[[../Chapter 9\|Chapter 9: The Doctrine and Covenants and the Pearl of Great Price]]
	}}		}}
			<!-- INSERT CHART HERE -->
			<onlyinclude>
			{{H2
			\|L=Criticism of Mormonism/Books/Mormonism 101/Chapter 8
			\|H=Response to claims made in Mormonism 101, "Chapter 8: The Book of Mormon"
			\|S=
			\|L1=
			}}
			</onlyinclude>
	==Quick Navigation==		==Quick Navigation==
	*[[Criticism of Mormonism/Books/Mormonism 101/Chapter 8#Response to claim: 106 - Paintings of Joseph Smith translating the Book of Mormon plates by leaning over them in a prayerful position\|Response to claim: 106 - Paintings of Joseph Smith translating the Book of Mormon plates by leaning over them in a prayerful position]]		*[[Criticism of Mormonism/Books/Mormonism 101/Chapter 8#Response to claim: 106 - Paintings of Joseph Smith translating the Book of Mormon plates by leaning over them in a prayerful position\|Response to claim: 106 - Paintings of Joseph Smith translating the Book of Mormon plates by leaning over them in a prayerful position]]

FairMormonBot: Bot: Automated text replacement (-\|H1 +|H)

2017-06-26T20:48:33Z

Bot: Automated text replacement (-\|H1 +|H)

← Older revision		Revision as of 20:48, 26 June 2017
Line 2:		Line 2:
	{{H1		{{H1
	\|L={{check}}		\|L={{check}}
	\|H1=Response to claims made in "Chapter 8: The Book of Mormon"		\|H=Response to claims made in "Chapter 8: The Book of Mormon"
	\|S=		\|S=
	\|L1=		\|L1=

FairMormonBot: Bot: Automated text replacement (-{{H2\n\|L(.)\n\|H2(.)\n(.)\n(.)\n\|T +{{H1\n|L\1\n|H1\2\n\3\n\4\n|T)

2017-06-10T03:18:38Z

Bot: Automated text replacement (-{{H2\n\|L(.*)\n\|H2(.*)\n(.*)\n(.*)\n\|T +{{H1\n|L\1\n|H1\2\n\3\n\4\n|T)

← Older revision		Revision as of 03:18, 10 June 2017
Line 1:		Line 1:
	{{FairMormon}}		{{FairMormon}}
	{{H2		{{H1
	\|L={{check}}		\|L={{check}}
	\|H2=Response to claims made in "Chapter 8: The Book of Mormon"		\|H1=Response to claims made in "Chapter 8: The Book of Mormon"
	\|S=		\|S=
	\|L1=		\|L1=