Criticism of Mormonism/Books/An Insider's View of Mormon Origins/Chapter 4

Response to claims made in "Chapter 4: Evangelical Protestantism in the Book of Mormon"


Claims made in "Chapter 3: The Bible in the Book of Mormon"
A work by author: Grant Palmer
 Claims made in "Chapter 5: Moroni and 'The Golden Pot'"

I assert that the Holy Ghost does exist, that it does speak to human beings. This Spirit of love gives peace, comfort, prompts, and enhances belief in God, but abundant evidence also demonstrates that it is an unreliable means of proving truth.
—An Insider’s View of Mormon Origins, p. 133

∗       ∗       ∗

95-96, n1-2

Claim
  • The author claims that elements from Joseph Smith's own life form the basis for a portion of the Book of Mormon.

Author's source(s)
  • Alexander Campbell, Delusions: An Analysis of the Book of Mormon, 19.
  • Jason Whitman, "The Book of Mormon," The Unitarian, 1 Jan. 1834,44,47-49.
Response

96

Claim
  • The author believes that one would not expect to find "camp meeting" elements among ancient Americans.

Author's source(s)
  • Author’s opinion.
Response

97, n6

Claim
  • King Benjamin's farewell speech parallels that of Methodist leader Bishop M'Kendree.

Author's source(s)
  • Rev. Z. Paddock, Memoir of Rev. Benjamin G. Paddock ,177-81
  • "Genesee Conference," Methodist Magazine 9 (Aug. 1826): 313
  • George Peck, Early Methodism within the Bounds of the Old Genesee Conference from 1788 to 1828, 509.
  • Mosiah 2꞉1
  • Mosiah 5-7
  • Mosiah 28-30
Response

99-100, n7

Claim
  • The story of King Benjamin’s sermon is similar to a Methodist camp meeting.

Author's source(s)
  • Mark D. Thomas, "Revival Language in the Book of Mormon," Sunstone 8 (May-June 1983): 20.
Response

100-106, n8-12

Claim
  • The Book of Mormon is claimed to show the Methodist form of conversion.

Author's source(s)
  • Brent Lee Metcalfe, unpublished response to Blake T. Ostler, 1987, photocopy of typescript in possession of the author.
  • Blake T. Ostler, "The Book of Mormon as a Modern Expansion of an Ancient Source," Dialogue: A Journal of Mormon Thought 20 (Spring 1987): 66-123.
  • George Lane, "Letter from Rev. George Lane," 25 Jan. 1825, Methodist Magazine 8 (Apr. 1825): 159.
  • James Porter, An Essay on Camp-Meetings, 37.
  • Lorenzo Dow, The Dealings of God, Man and the Devil, As Exemplified in the Life, Experience, and Travels of Lorenzo Dow, 14-16.
  • Eleazer Sherman, The Narrative of Eleazer Sherman, 1:11-21.
Response
 FAIR WIKI EDITORS: Check sources

106, n13

Claim
  • Alma's conversion parallels that of Darius Williams and Abel Thornton.

Author's source(s)
  • George Peck, The Life and Times of Rev. George Peck, D.D., 108-9.
Response

107, n15-17

Claim
  • Alma's missions are similar to those of traveling preachers.

Author's source(s)
Response

110

Claim
  • Joseph Smith was an “exhorter” at evening meetings.

Author's source(s)
  • Previously referenced in the chapter.
Response
 FAIR WIKI EDITORS: Check sources

114, n32

Claim
  • The Book of Mormon includes hundreds of popular phrases from frontier preaching.

Author's source(s)
  • The author provides the following equivalents: Alma 5:15=1 Cor. 15:53; 5:24=Matt. 8:11; 5:42=Rom. 6:23; 5:48= John 1:14,29; 5:50=Matt. 3:2; 5:52=Matt. 3:10; 5:54=Matt. 3:8; 5:57=2 Cor. 6:17.
Response

116, n37

Claim
  • There are "recognizable evangelical phrases" contained in Amulek's and Alma's preaching.

Author's source(s)
  • Alma 11:37=Eph. 5:5; 12:3 = Acts 5:4; 12:7=Heb. 4:12; 12:8=Acts 24:15; 12:14=Rev. 6:16; 12:27=Heb. 9:27; 13:8=2 Tim. 1:9; 13: 12=Rom. 15:16; 13:15=Heb. 7:1-2; 13:20=2 Pet. 3:16; 14:28=1 Cor. 10:13; 34:13=Matt. 5:18; 34:23=Acts 13:10; 34:29=Matt. 5:13; 34:31=2 Cor. 6:2; 34:37=Phillip. 2:12; 34:38=John 4:24.
Response

118, n42

Claim
  • The Book of Mormon is claimed to be simply "revival literature" cast in a different setting.
  •  Author's quote: The biblical and revival elements also help us understand how Joseph could dictate the Book of Mormon in such a short period of time.

Author's source(s)
  • John W Welch, "How Long Did It Take Joseph Smith to Translate the Book of Mormon?" Ensign 18 (Jan. 1988): 46-47.
Response

120

Claim
  • The Book of Mormon teaches that all men are evil as a result of the Fall.

Author's source(s)
Response

121-122, n48

Claim
  • Joseph is claimed to have evolved his view of the Godhead over time.

Author's source(s)
  • 2 Nephi 31꞉21
  • Wilford C. Wood, Joseph Smith Begins His Work: Book of Mormon 1830 First Edition, 1:25-26,32; d. 1 Ne. 11:16, 18,21,32; 13:40, 1981 ed.
Response

122, n49

Claim
  • The Book of Mormon "vividly" portrays the Father and Son as the same God.

Author's source(s)
  • Mosiah 7꞉27
  • Mosiah 13꞉34
  • Mosiah 15꞉1-4
  • Boyd Kirkland, "An Evolving God," Dialogue 28 (Spring 1995): v-vi.
  • Melodie Moench Charles, "Book of Mormon Christology," in New Approaches to the Book of Mormon: Explorations in Critical Methodology, ed. Brent Lee Metcalfe ,81-114.
  • Dan Vogel, "The Earliest Mormon Concept of God," in Line upon Line: Essays on Mormon Doctrine, ed. Gary James Bergera, 17-33.
Response

124

Claim
  • The Book of Mormon contains no information about temple ordinances, exaltation or baptism for the dead.

Author's source(s)
  • No source provided.
Response

124, n53

Claim
  • Brigham Young said, “"If the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation." The author presumes that “Young may have had in mind the book's uncomplimentary view of man” since Brigham had recently said that men "naturally love and admire righteousness, justice and truth more than they do evil. ... The natural man is of God."

Author's source(s)
Response
  • The author misinterprets the source. Brigham says in JoD 9:311:

When God speaks to the people, he does it in a manner to suit their circumstances and capacities. He spoke to the children of Jacob through Moses, as a blind, stiff-necked people, and when Jesus and his Apostles came they talked with the Jews as a benighted, wicked, selfish people. They would not receive the Gospel, though presented to them by the Son of God in all its righteousness, beauty and glory. Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings. If the people are stiff-necked, the Lord can tell them but little.

  • Brigham Young talked about how the scriptures were written based upon people's readiness to receive and accept them, and he includes the Bible in his statement. The author implies with his statement that Brigham disagreed with the way the Book of Mormon was written with regard to what he calls "the book's uncomplimentary view of man." The author's conclusion is not supported by the quote, and he has to bring in a second quote from a different discourse in order to shore up his assumption.
  • Use of sources: Brigham would rewrite the Book of Mormon?


129-130, n64-66

Claim
  • B.H. Roberts concluded that Joseph Smith created the anti-Christs Sherem, Nehor and Korihor.

Author's source(s)
Response

131

The author(s) make(s) the following claim:

The author claims that many people believe in the truthfulness of their own religion because of similar confirming experiences, and that edifying feelings are not sufficient to determine truth.

Author's sources: No source provided.

FAIR's Response

Question: Do Mormons believe that other religions can be inspired by God?

Latter-day Saints believe that the good in every religion is inspired of God

Latter-day Saints believe that other religions have portions of the truth. We believe that religion is instituted of God (D&C 134:4).

Preach My Gospel: A Guide to Missionary Service, "Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ"

Preach My Gospel: A Guide to Missionary Service, (2004)

Just as the Christian world was blessed by the courage and vision of the reformers, many other nations and cultures have been blessed by those who were given that portion “that [God] seeth fit that they should have” (Alma 29:8). Teachings of other religious leaders have helped many people become more civil and ethical.


Buddha (Gotama): Born in 563 B.C. of a Hindu chieftain in Nepal. Concerned with the suffering he saw around him. Fled from his father’s luxurious palace, renounced the world, and lived in poverty. Seeking enlightenment, he discovered what he called the “path of deliverance.” Claimed to reach Nirvana, a state of oblivion to care, pain, or external reality. Became a teacher for a community of monks.
Confucius: Born in 551 B.C. Orphaned as a child. China’s first professional teacher. China’s greatest moral and social thinker. Said little about spiritual beings or divine powers. Believed that heaven had entrusted him with a sacred mission as champion of the good and true.

Mohammed: Born in 570 A.D. in Mecca. Orphaned in childhood. Lived a life of poverty. Gained reputation as a trusted peacemaker. Married at age 25. In 610 prayed and meditated on Mount Hira. Said the angel Gabriel appeared to him and delivered a message from Allah (God). Claimed to receive communication from God through Gabriel from 620 to 632. These communications, which he recited to his disciples, were later written in the Koran, the sacred book of Islam.

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2 Nephi 29:11-13

11 For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written.

12 For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it.

13 And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews.

Moroni 7꞉13 states:

But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God.


Question: Do all other religions confirm their beliefs through spiritual witness?

Not all religions claim that the truth of their beliefs are confirmed through a spiritual witness

It should be noted that not all religions claim that the truth of their beliefs are confirmed through a spiritual witness. In fact, a fair number of Evangelical Christians have spent a great deal of time trying to prove to the Mormons that a spiritual witness should NOT be relied on to establish truth. Most major religions and sects rely on claims of authority alone (the Pope in Catholicism and the Bible in Protestantism) or simply tradition and majority and obviousness (Islam, Hinduism, etc.). Latter-day Saints establish truth by following the Law of Witnesses (see Matthew 18: 16; 2 Corinthians 13:1), claiming unique authority (Hebrews 5:6; Alma 13:14-19; D&C 1:30), and receiving the witness of the Holy Ghost which we believe can give us a testimony of anything related to the Gospel should we desire it. (see John 14:26; Moroni 10:3-5).

Latter-day Saints accept that God and God's Spirit will witness truth whatever its source. As a member of the Church we are encouraged to find truth in many places. Nowhere in our beliefs do we claim that there is no truth in other religions. In fact, our scriptures actively affirm that there is truth in other religions and that God has been the one to inspire them.

Most religions have differing understandings of the Spirit or a spirit which is why it plays lesser roles in other traditions (and which might affect their religious experiences). Religions differ primarily in understanding the spirit as dynamic (Playing active roles such as confirming truth through phenomenon. This occurs generally in only Christian traditions. Thus this would naturally exclude any religion that doesn’t accept the New Testament as scripture) or as animistic (something that lives in all things and gives them life). See Holy Spirit on Wikipedia for a discussion of the differences. [1] Mormonism stands as one of the only religions under Christianity that understand it and utilize it in any sort of dynamic way (the many people who convert and compliment the church for encouraging them to seek their own answers through prayer are evidence of this) and with a totally unique pneumatology.

Some Christ-based religions incorporate or have attempted to incorporate the Spirit into their theology in some form

Pope Gregory the Great (d. 604), according to Robert Markus, taught that:

The scriptures contain what the reader finds in them; and the reader’s mind is shaped by his inner disposition: ‘unless the readers’ minds extend to the heights, the divine words lie low, as it were, uncomprehended…. It often happens that a scriptural text is felt to be heavenly, if one is kindled by the grace of contemplation to rise to heavenly things. And then we recognize the wonderful and ineffable power of the sacred text, when the reader’s mind is permeated with heavenly love…. For according to the direction that the reader’s spirit takes, so the sacred text rises with him…’”

Pope John Paul II (d. 2005) stated the following, regarding the possibility of the Holy Spirit inspiring non-Catholics:

“Every quest of the human spirit for truth and goodness, and in the last analysis for God, is inspired by the Holy Spirit….. At their origins we often find founders who, with the help of God’s Spirit, achieved a deeper religious experience…. In every authentic religious experience, the most characteristic expression is prayer…. We can hold that ‘every authentic prayer is called forth by the Holy Spirit, who is mysteriously present in the heart of every person’”.

It may be worth noting that these statements from John Paul II and Gregory the Great would be official Catholic doctrine, but not binding per se. Mainstream Catholics by and large, as mentioned before, rely on tradition and a claim to authority and don't emphasize teaching akin to this.

John Calvin, founder of the protestant sect of Calvinism, wrote:

“’We must regard the authority of Scripture as higher than human reasons, factors or conjectures. This is because we base that authority on the inner witness borne by the Holy Spirit,’” Institutes, 1539 edition. The doctrine, particularly stressed by Calvinism, that the Holy Spirit provides an ‘internal witness’ to the authority of Scripture…..”

Westminster Confession of Faith 1.5, reads in part as follows:

“’our full persuasion and assurance of the infallible truth and divine authority [of the scriptures], is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.’”

Many protestant theologians have abandoned such appeals for academic exegesis and hermeneutics. The larger issue here is that the theologians of the diverse protestant denominations (including Calvinism), have to believe that scripture is formally sufficient, self-authenticating, and self-attesting and this creates problems. LDS apologist and Biblical scholar Robert Boylan elaborates:

Often, in a desperate attempt to support the doctrine of sola scriptura some Protestant apologists will argue that all a Christian needs is the Holy Spirit, not an authoritative Church and/or additional Scripture such as those that Latter-day Saints accept (i.e., Book of Mormon; Doctrine and Covenants; Pearl of Great Price). Of course, this would mean that the Holy Spirit is schizophrenic, guiding Protestants who embrace sola scriptura to radically divergent views on central, not merely “minor” issues, such as baptismal regeneration which affects salvation itself(!)

See "A Self-Attesting, Self-Authenticating, Formally Sufficient Scripture?" in this article

This was one of the very reasons that the Book of Mormon came forth, to settle the discord. As taught in Preach My Gospel:

As you use the Book of Mormon and the Bible as companion volumes of scripture, they will overcome contention and correct false doctrine (see 2 Nephi 3:12). The Bible teaches the following about the law of witnesses: “In the mouth of two or three witnesses shall every word be established” (2 Corinthians 13:). In harmony with this law, both the Book of Mormon and the Bible testify of Jesus Christ.[2]

Latter-day Saint Offshoots

For Latter-day Saint Offshoots we respond by giving the indications that Brigham Young was the true successor of Joseph Smith. See this article for our response to that.

See also: Question: How do Latter-day Saints respond to arguments from diversity against the use of spiritual experiences in their epistemology?



Question: How can you know if an answer to prayer, a personal revelation, is true?

Regarding all revelation, understand how the spirit works and consider how it works with you

With regard to all revelation, we should first understand how the Spirit works (as an aside, the pneumatology is unique in several ways) by studying the scriptures (especially modern revelation) and the teachings of living prophets and apostles [3]. It stands to reason that if we want to be led by Christ’s spirit and follow him, then we will try and measure our lives against what he has revealed through his servants so that we aren’t deceived (JS Matthew 1:37). This means we interrogate and weigh the words of the standard works (since they are our standard of truth) and we take into consideration what has been taught by the living prophets and apostles in trying to make good decisions and bring ourselves in tune with the spirit’s whisperings.[4].

As taught in Preach My Gospel:

As you pray for inspiration, you should also confirm your feelings. For example, compare your decisions with the scriptures and the teachings of the living prophets. Be certain that the feelings are consistent with the assignment you have; for example, you will not receive revelation to tell a local bishop how he should perform in his calling. Discuss your decisions and conclusions with your companion, your district leader, or your mission president when appropriate.

President Howard W. Hunter offered this counsel: “Let me offer a word of caution. … I think if we are not careful … , we may begin to try to counterfeit the true influence of the Spirit of the Lord by unworthy and manipulative means. I get concerned when it appears that strong emotion or free-flowing tears are equated with the presence of the Spirit. Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself” (The Teachings of Howard W. Hunter, 184). The Spirit of the Lord always edifies.

[5]

Doctrine and Covenants 50:24 “he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.”

Regarding the revelation given for foundational testimony, if you want to know the truth of it, then you should test it. Alma, in the Book of Mormon, suggests that we treat it like a seed, and make an experiment out of it by seeing how it grows and as it continue to grow we can know with greater confidence that it is good and true. But debating its validity in a sort of theoretical way, won't ever provide you with an answer.

Regarding specifically impressions to do something, we need to remember that the spirit always brings knowledge. It won’t be just an emotion. It will be an impression that warns of danger, or directs you, or presses feelings and thoughts on your consciousness. It will usually be some sort of physical phenomena accompanied by revelation or inspiration to the mind (D&C 8:2). The key is to understand that if something is being revealed to us, then we will understand when the revelation is coming from a source other than our normal thoughts and feelings, it will feel as though it came without great effort and independent of manipulation. Regarding its manifestation in our mind, Joseph Smith talks of "pure intelligence" flowing into you:

A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God,will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.[6]

However, as Boyd K. Packer points out, revelation does not "flow without effort" on the part of the person desiring it.

To one who thought that revelation would always flow without effort (although sometimes the revelation is spontaneous), the Lord said:

“You have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

“But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.” [7]

This burning in the bosom is not purely a physical sensation. It is more like a warm light shining within your being.

Describing the promptings from the Holy Ghost to one who has not had them is very difficult. Such promptings are personal and strictly private![8]

Personal revelation can differ between two people in nature

Often people describe the unique way in which the spirit works with them. Some are able to feel deep impressions such as the swelling of their chest as described in Alma, the peace in the mind experienced by Oliver Cowdery, or the burning in the bosom described by the disciples on the road to Emaus. Others may experience clarity of mind or they may feel that the Spirit gives scripture a new, richer and more personal meaning to their lives. Latter-day Saints don't believe that differences in the phenomena experienced while feeling the spirit should always be the same—even when trying to receive revelation for the same thing. What it means is that 1) We are all working at understanding and following the spirit and 2) that we are all receiving personal answers to our prayers from a loving Heavenly Father, and others are receiving personal answers to theirs. Personal revelation is beautiful precisely because these differences can exist. It deepens our understanding and love of the fact that we are all unique children of our Heavenly Father. Some may have “spectacular” experiences while others only hear a still small voice because God speaks to all of us in a way that we can understand and relate to (2 Nephi 31:3).

Boyd K. Packer:

We do not seek for spectacular experiences. President Spencer W. Kimball spoke of the many who "have no ear for spiritual messages … when they come in common dress. … Expecting the spectacular, one may not be fully alerted to the constant flow of revealed communication."[9]

Ultimately, it is a choice to believe in the reality of the spirit, understand the epistemology, work to be worthy to feel the spirit’s influences, and follow those influences courageously

Lehi gives his children this counsel at his death, teaching us an important principle.

2 Nephi 2: 27-28

27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, choose eternal life, according to the will of his Holy Spirit

As Elder Neal L. Anderson has taught “The future of your faith is not by chance, but by choice.”[10]. We’re promised that as we continue in light, that our testimony will shine brighter and that understanding of how inspiration flows will come more readily. If we are humble, he will lead us by the hand and give us answers to our prayers (D&C 112:10) We’re promised that the signs will follow the believers (D&C 68:10).


Joseph Smith (1843): "I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination"

Joseph Smith, in 1843:

The Saints can testify whether I am willing to lay down my life for my brethren. If it has been demonstrated that I have been willing to die for a ‘Mormon.’ I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination who may be unpopular and too weak to defend themselves.” [11]


132, n68-69

Claim
  • It is possible to feel "the sprit" even when listening to a hoax.

Author's source(s)
  • Frank H. Jonas, "The Story of a Political Hoax," in Institute of Government, vol. 8 (Salt Lake City: University of Utah, 1966): 1-97.
  • "Arizona Paper Alleges Many Stories Were Exaggerated," Deseret News, 16 Feb. 1991, 5; and "Elder Dunn Offers Apology for Errors, Admits Censure," ibid., 27 Oct. 1991, 1.
Response

132-133, n71

Claim
  • It is claimed that the LDS church claims exclusive receipt of the Holy Ghost as a gift.

Author's source(s)
  • George Gallop Jr., "Forty-Three Percent of Americans Admit to Spiritual Experiences," Salt Lake Tribune, 15 May 1985,1-2.
Response

133

Claim
  •  Author's quote: I assert that the Holy Ghost does exist, that it does speak to human beings. This Spirit of love gives peace, comfort, prompts, and enhances belief in God, but abundant evidence also demonstrates that it is an unreliable means of proving truth.

Author's source(s)
  • Author’s opinion.
Response

133

Claim
  •  Author's quote: Nor does the Spirit, which testifies of the Book of Mormon, confirm the historical reality of the book.

Author's source(s)
  • Author’s opinion
Response

Further reading

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  1. ↑ See “Holy Spirit” https://en.m.wikipedia.org/wiki/Holy_Spirit
  2. ↑ Preach My Gospel, Chapter 5 "The Book of Mormon and the Bible Support Each Other"
  3. ↑ For a fuller treatment of Latter-day Saint pneumatology, see Oscar McConkie’s The Holy Ghost: A Study of the Holy Ghost, According to the Standard Works of the Church
  4. ↑ There are many times in scripture that there is an attempt to identify the Spirit. See for example D&C 11:12.
  5. ↑ "How Do I Recognize and Understand the Spirit?," Preach My Gospel: A Guide to Missionary Service (2004)
  6. ↑ Joseph Smith, Teachings of the Prophet Joseph Smith," 151.
  7. ↑ D&C 9꞉7–8
  8. ↑ Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  9. ↑ Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  10. ↑ Anderson, Neal L. “Faith is not by Chance, but by Choice” General Conference; April 2015 [1]
  11. ↑ Joseph Smith, in 1843, History of the Church, 5:498.
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