Criticism of Mormonism

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Criticism of Mormonism refers to criticism of the doctrines, practices, and histories of the denominations of the Latter Day Saint movement, in particular the largest denomination The Church of Jesus Christ of Latter-day Saints (LDS Church).

The movement has been the subject of criticism since its early years due to the doctrines taught by Joseph Smith, Jr., the movement's founder. Early criticism culminated in the 1838 Mormon War in Missouri. After Mormons were forced to leave Missouri due to the Mormon extermination order issued by Governor Boggs,[1] they relocated to Illinois where a mob fearing a Mormon takeover killed Joseph Smith in 1844.[2] After Smith's death, the Succession Crisis ensued, and various movement denominations struggled for leadership levying criticisms against each prospective leader primarily regarding authority or doctrine.[3] In the late 1800s, critics disapproved of the LDS Church's practice of polygamy. Federal legislators actively began passing laws designed to weaken the church.

Throughout the history of the movement, critics have questioned the legitimacy of Smith as a prophet and the historicity of the Book of Mormon and the Pearl of Great Price. In modern times, criticism focuses on claims of historical revisionism, homophobia, racism, sexist policies, and inadequate financial disclosure.

Notable 20th century critics include Jerald and Sandra Tanner, who published The Changing World of Mormonism, and Fawn Brodie, who published the first comprehensive biography of Joseph Smith, No Man Knows My History. In recent years, the internet has provided a new forum for critics, including sites such as Exmormon.org.[4]

Notable apologists include Hugh Nibley, B.H. Roberts, the Foundation for Ancient Research and Mormon Studies (FARMS), and the Foundation for Apologetic Information & Research (FAIR).

Contents

[edit] Movement-wide criticisms

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[edit] Criticism of sacred texts

[edit] Book of Mormon

See also: Historicity of the Book of Mormon
See also: Origin of the Book of Mormon

[edit] Archaeology
Main article: Archaeology and the Book of Mormon

The Book of Mormon contains an account of peoples who, in succeeding groups between 2200 BC and 600 BC, traveled from the Middle East and settled in the Americas. Evangelical lecturer and journalist Richard Abanes and author David Persuitte argue that aspects of the Book of Mormon narrative do not agree with modern archaeology.[5][6][7] Apologist Michael R. Ash, of FAIR, counters that obtaining archaeological evidence to prove or disprove specific ancient events is difficult.[8] John L. Sorenson does not dispute that other peoples may have been present in the Americas concurrent with Book of Mormon peoples (see Limited geography model).[9]

[edit] Genetics
Main article: Genetics and the Book of Mormon

A traditional Mormon hypothesis of the origin of Native Americans is that they are descended soley from Hebrews in Jerusalem. Scientist Yaakov Kleiman, Mormon anthropologist Thomas W. Murphy, and ex-Mormon molecular biologist Simon G. Southerton argue that this hypothesis is inconsistent with recent genetic findings,[10][11][12] which show the genetic origins of Native Americans to be in Asia, possibly near the Altay Mountains. FARMS counters that testing and drawing generalizations from this hypothesis alone is an overly simplistic approach, and that the resulting conclusions would not stand up under peer review.[13] In addition, the traditional Mormon hypothesis under test may itself be based on assumptions unsupported by the Book of Mormon narrative (see Limited geography model).

[edit] Linguistics
Main article: Linguistics and the Book of Mormon

Critics Jerald and Sandra Tanner and Marvin W. Cowan contend that the Book of Mormon's use of certain linguistic anachronisms (such as the Americanized name "Sam"[14] and the French word "adieu"[15]) provide evidence that the book was fabricated by Joseph Smith, rather than divinely inspired.[16] [17] In addition, Richard Abanes argues that because the first edition of the Book of Mormon contained hundreds of grammatical errors (removed in later editions), the book was therefore fabricated by J. Smith and not divinely inspired.[5]

[edit] Plagiarism
Main article: Origin of the Book of Mormon#Purported plagiarism

Abanes, the Tanners, et al. claim that Joseph Smith plagiarized the Book of Mormon, and that it is therefore not divinely inspired.[5][18][19] Alleged sources include View of the Hebrews by Ethan Smith (published 1823, seven years before the Book of Mormon); The Wonders of Nature by Josiah Priest (published in 1825, five years before the Book of Mormon); The Bible; and the Apocrypha. LDS church authorities Bruce R. McConkie and Spencer W. Kimball counter that repetition from previous texts validates the Book of Mormon because it shows God's consistency and equal revelation to all peoples and fulfills prophecy. Moreover, they argue that warnings need be repeated in the face of ageless problems.[20][21][22]

[edit] Credibility of witnesses
Main article: Three Witnesses
Main article: Eight Witnesses

A set of three and eight witnesses testified as having seen the golden plates, the record from which the Book of Mormon was translated. Critics, including Jerald and Sandra Tanner, and the Institute for Religious Research note several pieces of evidence that they argue call into question the authenticity of the experience.

Each of the Three Witnesses (Martin Harris, Oliver Cowdery, and David Whitmer) left the church during Joseph Smith's lifetime and considered Smith to have been a fallen prophet. Harris[23] and Cowdery[24] later returned to the church. However, the Institute for Religious Research disputes the sincerity of their conversion and return.[25] In 1881 Whitmer, the one witness who never returned to the church, issued an affidavit reaffirming his testimony of the experience.[26]

[edit] Book of Abraham

Main article: Book of Abraham

The Institute for Religious Research and the Tanners claim that Joseph Smith fraudulently represented the Book of Abraham, part of the church's scriptural canon, as a divine document.[27][28] Richard and Joan Ostling note that non-LDS scholars have concluded that translations of surviving papyri which they believe are portions of the source of the Book of Abraham are unrelated to the content of the book's text.[29] Joseph Smith states he came into the possession of several Egyptian papyri, from which he claimed to translate the Book of Abraham,[30][31] part of the modern Pearl of Great Price. The papyri were lost for many years, but in the late 1960s, portions of the papyri were discovered. The extant papyri, as well as the facsimiles preserved by Smith in the Pearl of Great Price, have been translated by modern Egyptologists, and have been conclusively shown to be common Egyptian funerary documents unrelated to the content of the Book of Abraham.[28] Mormon scholars Michael D. Rhodes and John Gee came to the same conclusion, but argue that Smith may have been using the papyri as inspiration.[32]

[edit] Criticisms of Joseph Smith

Main article: Joseph Smith

Critics allege that Joseph Smith invented Mormonism in order to gain money, women, and power.[33][34][page # needed][35][36][37][38][39][40][41][42]

[edit] Different accounts of the First Vision

Main article: First Vision

Richard Abanes and the Tanners note that ten differing accounts of the First Vision have been recorded, which they claim contain contradictory information about what beings were present and what they said.[5][28] Grant H. Palmer points out evidence that Joseph Smith did not speak about the First Vision until a decade after it was said to have occurred.[43] Furthermore, the first published account came 22 years after it was said to have occurred, in 1842, shortly before Smith's death.[43] Some of the accounts only mention a visitation by an angel, while others detail a visit by God the Father and Jesus Christ as separate beings, as in Smith's 1838 account, which Palmer notes is coincidental with a crisis which then developed around the Book of Mormon.[43] The 1838 version is the account which is officially accepted by the LDS church.[44] The earliest known account written by Joseph Smith himself indicates a visitation by Jesus Christ, but does not mention God the Father. Other details of this account differ from the official version.[28]

[edit] Criticism that Prophecies of Joseph Smith have Failed

Main article: Prophecies of Joseph Smith, Jr.

Abanes, the Tanners, and the Institute for Religious Research contend that Joseph Smith could not be a genuine prophet because certain statements he allegedly made that they interpret as prophecies did not come true.[5][45][46] See Prophecies of Joseph Smith, Jr. for list of prophecies.

[edit] "Money Digging" activities

Main article: Early life of Joseph Smith, Jr.#Work as a treasure hunter and marriage to Emma Hale

Dan Vogel claims that Joseph Smith's treasure hunting activities in his youth[47] (couched by critics as "money digging") lend support to the theory that he fabricated the Book of Mormon.[28] Smith was employed to find treasure using a variety of methods, including scrying[48] and use of divining rods. In 1826, after a former business partner accused him of not coming through on a promise to find treasure, Smith was arrested, tried, and found guilty by a justice of the peace in Bainbridge, New York.[49]

The Encyclopedia of Mormonism asserts that treasure hunting and divining practices associated with it were common during the life of Joseph Smith; and that it was a necessary part of his development in discerning good from evil.[50] Additionally, apologist Jeff Lindsay claims that the account of the arrest and conviction was either fabricated or mischaracterized in order to defame Smith.[51]

[edit] Kinderhook Plates

Main article: Kinderhook Plates

Critics, including Fawn Brodie,[52] the Tanners, and the Institute for Religious Research[53] call Smith's ability to translate into question by pointing to a hoax involving the Kinderhook plates, artifacts planted in 1843 in an Indian mound near Kinderhook, Illinois. Designed to appear ancient, the plates were a forgery created by certain men from Kinderhook who were hoping to trick their Mormon neighbors in Nauvoo. These critics cite the following statement to demonstrate that Smith attempted to translate the plates: page 372 of the History of the Church (DHC) reads: "I [Joseph Smith] have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth".[54]

Diane Wirth argues that the relevant portion of the History of the Church may have been ghost-written by William Clayton, Smith's scribe, despite being in Smith's voice, and cannot be fully attributed to Smith.[55]

[edit] Criticisms related to Christianity

Main article: Mormonism and Christianity

[edit] Mormonism claimed to be a cult

Richard Abanes and Walter Martin refer to Mormonism as a cult.[5][56] Abanes claims the church employs what he defines as cult-like practices, such as an "us vs. them" mentality; authoritarian leadership; expulsion of dissenters; rigid controls over personal life; dismissal of all criticisms as persecution; withholding information contrary to church teachings; and deceptive recruitment techniques.[5] Martin cites the Mountain Meadows massacre as evidence the church is a cult.[57]

Kim Siever with FAIR argues that critics use subjective definitions of the term "cult"[58] and that "many, if not all objective cult definitions" could be applied to Christianity as a whole, not just Mormonism, depending on how one approached the subject.[58] Gene Sessions with FAIR acknowledges that the Mountain Meadows Massacre was "cold-blooded murder of innocent people" with "no justification" but argues that it does not reflect on the church as a whole but instead "was a bad decision made by local leaders."[59] One recent Pew Research poll shows 52 percent of Americans say Mormonism is a Christian religion. Among non-Mormon Christians polled, only 57 respondents out of 1,461, or 3.9%, associated Mormonism with the word "cult."[60][61]

[edit] Bible corrupted and incomplete

The Institute for Religious Research argues that Mormonism is not a legitimate Christian faith, because it incorporates other sacred texts in addition to the Old Testament and New Testament.[62] They also claim that Mormons treat the Bible as incomplete and inaccurate,[63] citing the fact that Joseph Smith called the Bible "corrupted" and produced his own version of the King James Bible, altering several thousand verses.[64] The Latter Day Saints believe that the Book of Mormon, the Pearl of Great Price and the Doctrine and Covenants are sacred texts with the same divine authority as the Bible. Mormons also believe that current and past leaders of their denominations are prophets,[citation needed] and that their prophecies are the word of God.[citation needed]

[edit] Authority

Main article: Mormonism and authority

Mormonism Research Ministry claims that Mormons are wrong to deny the priestly authority of other Christian denominations.[65] Joseph Smith claimed that other Christian denominations do not have authority to act in God's name because of apostasy, which the church teaches occurred not long after the deaths of the original apostles, and that this was prophesied in the Bible (see 2 Thessalonians 2:3 and Great Apostasy). To demonstrate that "Mormons leaders have long criticized Christians, and oftentimes very harshly," MRM cites[citation needed] comments like those by church leader Bruce R. McConkie who wrote, "The gods of Christendom, for instance, are gods who were created by men in the creeds of an apostate people. There is little profit or peace in serving them, and certainly there is no salvation available through them."[66]

[edit] Nature of God

Main article: Nature of God

Mormons have been criticized for adopting an interpretation of the Trinity that is not recognized by most other Christian faiths. Mormons believe that God the Father, the Son, and the Holy Spirit are three different beings united in purpose, love, and perfection; they also believe that the Father (and Christ after his resurrection) has a physical body. (See Godhead (Latter Day Saints).) In contrast, Trinitarian theology teaches that God is one eternal spirit subsisting in three aspects; that the Father does not have a physical body; and that Jesus first assumed a physical body when he was born of the Virgin Mary, though he was co-eternal with the Father and the Holy Spirit.[67][68]
See Nature of God.

[edit] Salvation: faith vs. works

Evangelical Christians[who?] criticize the Latter Day Saint view of salvation. The Book of Mormon states, "For we know that it is by grace that we are saved, after all we can do." This is contrary to evangelical belief that salvation can be obtained by faith without works.[67][68]
See Plan of salvation.

[edit] View of heaven

Other Christians[who?] criticize the faith's conception of heaven and immortality, arguing that the Bible only permits heaven and hell, and does not support the 3-kingdom system described by LDS teachings (the Celestial Kingdom, the Terrestrial Kingdom, and the Telestial Kingdom).[67][68]

See Degrees of glory.

[edit] Criticisms specific to The Church of Jesus Christ of Latter-day Saints

[edit] Criticisms of doctrinal changes

Jerald and Sandra Tanner claim that the LDS church changed some of its core doctrines for political, rather than spiritual purposes.[28]

[edit] Priesthood policy

Main article: Blacks and The Church of Jesus Christ of Latter-day Saints

The Tanners claim that the church's 1978 policy allowing all worthy male members, which included blacks, to hold the priesthood was not divinely inspired as the church claimed, but simply a matter of political convenience.[28] Richard and Joan Ostling point out that this reversal of policy occurred as the LDS church began to expand outside the United States into countries such as Brazil that have large, ethnically mixed populations and as the church prepared to open a new temple in São Paulo, Brazil.[69]

Richard and Joan Ostling point out the church's former practice of denying the priesthood to blacks of African descent, which ended in 1978, as evidence that past LDS church policies were racist in nature. Before the change in policy, most other adult males in the LDS Church were given the priesthood and denying the priesthood to blacks prevented them from officiating in ordinances and from participating in LDS temple ceremonies.[70] Jerald and Sandra Tanner cite quotes from church leaders such as Brigham Young who said, "You must not think, from what I say, that I am opposed to slavery. No! The negro is damned, and is to serve his master till God chooses to remove the curse of Ham...".[28] The Tanners also illustrate church racism by quoting sections of the Book of Mormon which describe dark skin as a sign of a curse and a mark from God to distinguish a more righteous group of people from a less righteous group, and by citing passages describing white skin as "delightsome" while dark skin is portrayed as un-enticing (2 Nephi 30:6). Joseph F. Smith, president of the church, published his views that people with dark skin were less faithful in the pre-existence, and as such, did not warrant the blessings of the priesthood.[71][72] The Tanners also cite other church leaders, historical and modern who have spoken in favor of segregation and restrictions of the priesthood for men of African descent.[73][74]

Although the current LDS church policy now admits blacks to the priesthood, the church has not issued a written repudiation of racist doctrines,[75] although Bruce R. McConkie told members "Forget everything that I have said, or what President Brigham Young or President George Q. Cannon or whomsoever has said [about Blacks and the priesthood]... We spoke with a limited understanding."[76] Some black members have made formal requests to the church to issue a statement, while other black members have argued against that effort.[77] One critical black church member contends that the church "refuses to acknowledge and undo its racist past, and until it does that, members continue to suffer psychological damage from it" and that "the church has not done enough to rectify its racist past".[78] However, the large majority of black Mormons say they are willing to look beyond the racist teachings and cleave to the church.[79] Gordon B. Hinckley has sermonized against racism. He has taught that no one who utters denigrating remarks can consider himself a true disciple of Christ, and noted the irony of racial claims to the Melchizedek Priesthood.[80]

Richard Abanes contends that the church tries to hide past racial practices, citing the 1981 change in the wording of the Book of Mormon from "white and delightsome" to "pure and delightsome" (2 Nephi 30:6).[5]

Gregory A. Prince and William Robert Wright state that these leaders were a product of their time and locale and that many leaders, including Joseph Smith, David O. McKay, and even initially Brigham Young, were not opposed to blacks receiving the priesthood.[81][verification needed] They further state that the policy was a practice supported by scriptural arguments, not a doctrine,[82] and despite several church leaders throughout the 1950s and 1960s supporting its reversal, the policy was kept in place through 1978 because the Quorum of the Twelve felt a revelation was needed to change it.[83]

[edit] Allegations of Racism at BYU

In 1970, in response to allegations that the church owned university BYU was racist, the University of Arizona sent a “fact-finding committee” to determine if BYU was racist, after they said “rhetoric had escalated too far” with regards to racism and the Western Athletic Conference. The BYU newspaper The Daily Universe reported that Arizona's committee determined BYU was not racist, but was an “isolated institution whose members simply do not relate to or understand black people.”[84] BYU football players were met by 75 picketers demonstrating against racism at BYU when they played Arizona a week after the report.[85]

[edit] Polygamy discontinued in 1890

Main article: 1890 Manifesto

The Tanners argue that the church's 1890 reversal of its policy on Polygamy was done for political, not divine, reasons, citing the fact that it happened in the midst of a lengthy battle with the federal government over property seizures and statehood.[28] The Ostlings further point to the fact that soon after the church received the revelation that Polygamy was prohibited, Utah again applied for statehood, and this time the federal government did not object to starting the statehood process. Six years later, the process completed and Utah became a state in 1896.[86] The Ostlings also point out that soon after the church renounced polygamy, the federal government reduced its legal efforts to seize church property.[86]

Mormons Ron Wood and Linda Thatcher do not dispute that the change was a direct result of federal intervention and respond that the church was left with no choice. The 1887 Edmunds–Tucker Act was crippling the church and "something dramatic had to be done to reverse [the] trend."[87] After the church appealed its case to the U.S. Supreme Court and lost, church president Wilford Woodruff issued the Manifesto. Woodruff noted in his journal that he was "acting for the temporal salvation of the Church".[88]

[edit] Criticisms of past teachings

[edit] Some Church leaders, after 1890 polygamy cessation, continue to condone marriages

Richard Abanes, Richard and Joan Ostling, and D. Michael Quinn note that after the 1890 Manifesto, church leaders authorized over 200 polygamous marriages and lied about the continuing practice.[5][89][90]

Joseph F. Smith acknowledged reports that church leaders didn't fully adhere to the 1890 prohibition. After the Second Manifesto in 1904, anyone entering into a new plural marriage was excommunicated.[91]

[edit] Polygamy used to justify immoral behavior

The Tanners argue that early church leaders established the practice of polygamy in order to justify behavior that would otherwise be regarded as immoral.[28] The Ostlings criticize Joseph Smith for marrying at least 32 women during his lifetime, including several under the age of 16, a fact acknowledged by Mormon historian Todd Compton.[92][93] Compton and Richard Bushman also acknowledge that Smith entered into polyandrous marriages (that is, he married women who were already married to other men)[93][94] and that he warned some potential spouses of eternal damnation if they did not consent to be his wife,[93] and furthermore that, in at least two cases, he married orphan girls that had come to live at his home.[93]

However, both Compton and Bushman note that evidence of sexual relations in Smith's plural marriages is sparse or unreliable,[94] and Compton argues that they were likely dynastic in nature.[95] Compton also points out that Protestant denominations contemporary with early Mormonism also practiced polygamy, for example the early Anabaptists, and that Martin Luther himself sanctioned the practice.[93]

[edit] Adam and God are the same

Main article: Adam-God theory

The Ostlings criticize Brigham Young's teachings that God and Adam are the same being.[96][97] One apostle, Franklin D. Richards, also accepted the doctrine as taught by Young, stating in a Conference held in June 1854 that "the Prophet and Apostle Brigham has declared it, and that it is the word of the Lord" (emphasis in original).[98] However, at the time of its first introduction, several leaders disagreed with the doctrine, including Apostle Orson Pratt, who expressed that disagreement publicly.[99] The church never formally adopted the doctrine, and has since officially repudiated it.[100][101]

[edit] Some sins not atonable

Main article: Blood Atonement

Brigham Young introduced the doctrine that there are some sins that cannot be atoned for through Jesus Christ.[102][103] He taught that the only way to atone for such sins, a person would have to give up his or her life.[104] Bruce McConkie has asserted that "this doctrine can only operate in a day when there is no separation of Church and State and when the power to take life is vested in the ruling theocracy as was the case in the day of Moses."[105]

[edit] Criticism of temple ceremonies

Main article: Temple (Latter Day Saints)

Critics find fault with the church's temple policies and ceremonies, which include an endowment ceremony, weddings, and proxy baptism for the dead, .

[edit] Temple admission restricted

Richard and Joan Ostling, and Hugh F. Pyle claim that the LDS's policy on temple admission is unreasonable, noting that even relatives cannot attend a temple marriage unless they are members of the church in good standing.[106][107] The Ostlings, the Institute for Religious Research and Jerald and Sandra Tanner claim that the attendance rules are unreasonable because part of being a member in good standing includes declaring oneself a "full-tithe payer" (one who pays a tithe to the church).[108][109][110] Mormonism Research Ministry calls this "coerced tithing" because admission to the Celestial Kingdom requires receipt of the ordinances administered in the endowment and marriage ceremonies, which are performed only within a temple.[111][112] For a list of requirements for entering the temple, see Requirements for entering LDS Church temples.

[edit] Baptism for the dead

Main article: Baptism for the dead

The church teaches that a living person, acting as proxy, can be baptized by immersion on behalf of a deceased person, citing 1 Corinthians 15:29;[113] Malachi 4:5–6; John 5:25; and 1 Peter 4:6 for doctrinal support.[114] These baptisms for the dead are performed in temples. Critics challenge this doctrine and the manner in which the church puts it into practice.

[edit] Doctrinal criticism

Floyd C. McElveen and the Institute for Religious Research claim that verses to support Baptism for the Dead are not justified by contextual exegesis of the Bible.[115][116] In 2008 The Vatican issued a statement calling the practice "erroneous" and directing its dioceses to keep parish records from Mormons performing genealogical research.[117]

[edit] Baptism of Holocaust victims
See also: Mormonism and Judaism: Baptism for the dead.

Holocaust survivors and other Jewish groups criticized the LDS church in 1995, after discovering that the church had baptized more than 300,000 Jewish holocaust victims.[118][119] After that criticism, church leaders put a policy in place to stop the practice, with an exception for baptisms specifically requested or approved by victims' relatives.[120] Jewish organizations again criticized the church in 2002 and 2004, claiming that the church failed to honor the 1995 agreement.[121]

[edit] Endowment ceremony allegedly copied

Main article: Freemasonry and the Latter Day Saint movement

Jerald and Sandra Tanner allege that Joseph Smith copied parts of the Mormon temple endowment ceremony from Masonic rituals (such as secret handshakes, clothing, and passwords), and that this undermines the church's claim[citation needed] that the rituals were divinely inspired.[28] The Tanners also point to the fact that Joseph Smith was himself a Freemason[28][verification needed] prior to introducing the endowment rituals into Mormonism.

[edit] Endowment ceremony changed

Main article: Endowment (Latter Day Saints)

The Tanners criticize the church's revision of the temple endowment ceremony over the years, claiming revisions were made to obscure provocative practices of the early church.[28][122]

The Foundation for Apologetic Information & Research acknowledges changes to the endowment ceremony and points out that (according to Joseph Fielding Smith) Joseph Smith told Brigham Young the ceremony was "not arranged perfectly", and challenged him to organize and systemize it, which Young continued to do throughout his presidency.[123]

[edit] Finances

Main article: Finances of The Church of Jesus Christ of Latter-day Saints

The Ostlings and the Tanners fault the church for not publicly releasing financial statements,[124][28] which it has not done in the United States since 1959.[125]

The church does disclose financials in the United Kingdom, where it is required to by law.[126] In addition, the church employs an internal audit department that provides its certification at each annual general conference that church contributions are collected and spent in accordance with church policy.[127] Moreover, the church engages a public accounting firm (currently Deloitte & Touche in the United States; PricewaterhouseCoopers in the United Kingdom) to perform annual audits of its not-for-profit,[128] for-profit,[129] and educational[130][131] entities.

[edit] Access to historical documents

The Tanners claim that throughout the 20th century the church denied scholars access to many key church documents, and in 1979 claimed that to date it had refused to publish Joseph Smith's diary.[28] Apologists point out that The Joseph Smith Papers project will provide access to Smith's journals.[132]

[edit] Suppression of dissent

Main article: Academic freedom at Brigham Young University
Main article: The September Six

The Ostlings claim that the LDS church retaliates against members that publish information that undermines church policies,[133] citing excommunications of scientist Simon Southerton[134] and biographer Fawn Brodie.[135] They further claim that the church suppresses intellectual freedom, citing the 1993 excommunication of "The September Six", including gay LDS historian D. Michael Quinn, and author Lavina Anderson.[133] The Ostlings write that Anderson was the first to reveal the LDS church keeps files on LDS scholars, documenting questionable activities, and the Ostlings claim that "No other sizable religion in America monitors its followers in this way.[133]

The American Association of University Professors, since 1998, has put LDS-owned Brigham Young University on its list of universities that do not allow tenured professors sufficient freedom in teaching and research.[136]

Richard Abanes lists the following as church members excommunicated or censured for views unnaccepable to the church hierarchy:[5]

  • Journalist Deborah Laake, for her book Secret Ceremonies: A Mormon Woman's Intimate Diary of Marriage and Beyond
  • BYU English teacher Cecilia Konchar-Farr, for her views on abortion laws
  • Writer Janice Merrill Allred
  • English Professor Gail Houston
  • Anthropologist David Knowlton

[edit] Church monitors members' critical publications

Richard Abanes and the Ostlings criticize the LDS church for maintaining a group called the Strengthening Church Members Committee, led by two church apostles.[5] According to the Ostlings, the purpose of this committee is to collect and file "letters to the editor, other writings, quotes in the media, and public activities" of church members that may be publishing views contrary to those of the church leadership.[137]

[edit] Distortion of history

Main article: Mormonism and history
See also: History of the Latter Day Saint movement

Jerald and Sandra Tanner contend that the church distorts its history in order to portray itself in a more favorable light.[28] Specifically they allege that when B. H. Roberts' work History of the Church is compared to the original manuscripts from which it is drawn, "more than 62,000 words" can be identified that were either added or deleted,[138] including systematic removal of events that portray Joseph Smith in a negative light.[28]

D. Michael Quinn responded to these charges by pointing out that methods by B. H. Roberts used in creating History of the Church—while flawed by today's standards—were not uncommon practices in the nineteenth century, even by reputable historians.[139] (See article History of the Church.)

Jerald and Sandra Tanner cite the selective use of Brigham Young's statements, presented in a manner to give the illusion that he was in favor of blacks joining the priesthood.[140] The Tanners also claim that the church attempted to discredit evidence that Joseph Smith was arrested, tried, and found guilty by a justice of the peace in Bainbridge, New York, in 1826.[28] They highlight changes such as the title page of the 1830 edition of the Book of Mormon that described Joseph Smith as "Author and Proprietor" of the book, which was revised in subsequent editions to be "Translator",[28] and the description of Oliver Cowdery's skill at using the divining rod found in the 1829 edition of the Book of Commandments, which does not appear in the corresponding section of the 1835 edition of the Doctrine and Covenants.[28]

FARMS responds to the "author and proprietor" charge by arguing this title conformed to the governing copyright laws in 1830.[141]

The Ostlings consider other omissions to be distortion, noting that the widely distributed church manual Teachings of the Presidents of the Church: Brigham Young, omits any mention of Young's polygamy, and that the book's chronological summary of Young's life includes the date of his first marriage, the date of the first wife's death, and the date of the second legal marriage, but omits mention of Young's dozens of other marriages.[142]

In 1842 Willard Richards compiled a number of records in order to produce a history of the church. Among the records examined were the various accounts related to Zelph. In the process of combining the accounts, Richards crossed out Woodruff's references to "hill Cumorah," and Heber C. Kimball's reference to the "last" great struggle with the Lamanites"[143] casting him as a generic Lamanite, rather than one who was involved in the final battle at the Hill Cumorah, which is in line with Joseph Smith's statements.

LDS historian D. Michael Quinn accuses LDS leaders of urging historians to hide "controversies and difficulties of the Mormon past".[144] Mormon scholar Allen Robers says LDS leaders "attempt to control depictions of the Mormon past".[145] Non-LDS professor John Hallwas of Western Illinois University says of LDS historians: "[they] do not mention Mormon intimidation, deception, repression, theft, and violence, or any other matters that might call into question the sacred nature of the Mormon experience."[146]

Columbia University professor Richard Bushman, a member of The Joseph Smith Papers advisory board, responds to critics that those on the project "work on the assumption that the closer you get to Joseph Smith in the sources, the stronger he will appear, rather than the reverse, as is so often assumed by critics."[147]

In 1969, the Western History Association published Jewish historian Moses Rischin's observation of a new trend among Mormons historians to report objectively.[148] Quinn cites this as the origin of the term "New Mormon History", while citing previous efforts towards objectivity such as Juanita Brooks’ 1950 publication of "The Mountain Meadows Massacre" by Stanford University Press.[149]

[edit] FARMS scholarship questioned

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Main article: Foundation for Ancient Research and Mormon Studies

The Foundation for Ancient Research and Mormon Studies (FARMS) is a research institute within church-owned Brigham Young University that publishes Mormon scholarship. Critic Matthew Paulsen faults FARMS for limiting peer review to members of the LDS church. He claims that FARMS's primary goal is to defend the LDS faith rather than to promote truthful scholarship.[150] Molecular biologist Simon Southerton, a former LDS bishop and author of Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church said, "I was amazed at the lengths that FARMS went to in order to prop up faith in the Book of Mormon. I felt that the only way I could be satisfied with FARMS explanations was to stop thinking.... The explanations of the FARMS researchers stretched the bounds of credibility to breaking point on almost every critical issue".[151]

FARMS supports and sponsors what it considers to be 'faithful scholarship', which includes academic study and research in support of Christianity and Mormonism, and in particular, where possible, the official position of The Church of Jesus Christ of Latter-day Saints.[152]

Critic and ex-Mormon Steve Benson (grandson of Ezra Taft Benson) quoted church apostle Neal A. Maxwell as telling him that "one of the purposes of F.A.R.M.S. was to prevent the General Authorities from being outflanked by the Church's critics."[153]

[edit] Parallelomania

 This section may stray from the topic of the article into the topic of another article, Hugh Nibley.
Please help improve this section or discuss this issue on the talk page. (help)

Critics of Book of Mormon linguistic studies often reject the claims of Mormon scholars on the grounds that the parallels they draw between Book of Mormon and other sources amounts to "parallelomania", which is defined as the "over use or improper use of parallels in the exposition of a text."

In the independent journal Dialogue: A Journal of Mormon Thought, one scholar, Douglas F. Salmon, alleged that Mormon scholarship in drawing parallels between the Book of Mormon and other sources fits this classification.[154] Salmon notes:

There has been an exegetical trend during the last several decades to draw endless parallels to text from the ancient Near East and beyond in an attempt to validate the writings in the Book of Mormon and Pearl of Great Price. The pioneer and leader in this effort has been the great LDS scholar Hugh Nibley. In recent years the Foundation for Ancient Research and Mormon Studies (FARMS) has continued this legacy. The number of parallels that Nibley has been able to uncover from amazingly disparate and arcane sources is truly staggering. Unfortunately, there seems to be a neglect of any methodological reflection or articulation in this endeavor.[155]

[edit] Sexual repression

Main article: Sexuality and The Church of Jesus Christ of Latter-day Saints

Deborah Laake and Colleen McDannell claim that the church takes a repressive stance towards sexuality and that this may be psychologically unhealthy.[156][157] Affirmation, a Gay & Lesbian organization, and Ed Decker, a critic of the LDS church, both claim that the repressive attitude of the church may - in extreme cases - lead to suicide, as in the case of 16-year old Kip Eliason, who committed suicide because of the stresses that resulted when his LDS bishop told him that masturbation was sinful.[158][159] Affirmation.org has particularly criticized sexual repression of gays, both inside and outside of the church. Under no condition is homosexual sex ever allowed.[160] Richard and Joan Ostling point out that the LDS church actively campaigns against same-sex marriage statutes, including donating $500,000 in 1998 towards a campaign to defeat such a referendum in Alaska.[161]

Gay historian D. Michael Quinn has hypothesized that early church leaders had a more tolerant view of homosexuality, and that several early church leaders and prominent members, including Louise B. Felt, May Anderson, Evan Stephens, and Joseph Fielding Smith (1899-1964), may have either had homosexual tendencies or were involved in homosexual relationships.[162] George Mitton and Rhett James do not dispute that some early members may have had homosexual tendencies, but they call Quinn's claim of tolerance a distortion of church history and it has little support from other historians. They deny any acceptance from previous leaders of homosexual behavior, and state the current leadership of the church “is entirely consistent with the teachings of past leaders and with the scriptures.”[163]

In 1982 the church presidency issued a proclamation saying "The First Presidency has interpreted oral sex as constituting an unnatural, impure, or unholy practice."[164]

[edit] Homophobia

Main article: Homosexuality and The Church of Jesus Christ of Latter-day Saints

Scott Thumma and Affirmation.org contend that the LDS church is homophobic.[165][166] Affirmation.org cites a faithful, celibate, gay Latter-day Saint who shortly before his suicide wrote: "Straight members have absolutely no idea what it is like to grow up gay in this church. It is a life of constant torment, self-hatred and internalized homophobia."[167] Church leaders have agreed to meet with Affirmation to discuss these concerns.[168]

God Loveth His Children, a pamphlet produced by the church, acknowledges homophobia in the church and that many gays "have felt rejected because members of the Church did not always show love." It criticizes those members, and challenges gays to show love and kindness so the members can "change their attitudes and follow Christ more fully."[169]

Gordon B. Hinckley encouraged church members to reach out to homosexuals with love and understanding.[170] This sparked criticism and protests from the Westboro Baptist Church at Hinckley's funeral.[171][172]

[edit] Sexism

Main article: Women and Mormonism

Richard and Joan Ostling argue that the LDS Church treats women as inferior to men.[173] Claudia L. Bushman cites the absence of women in leadership roles, sexual abuse, lack of career opportunities, and poor family planning policies as evidence of sexism.[174] She further claims that, rather than increasing the responsibilities of women, the LDS church has recently decreased the autonomy that Mormon women had in areas such as welfare, leadership, training, publishing, and policy setting.[175] The Cult Awareness and Information Centre also point to comments such as those made by LDS leader Bruce R. McConkie, who wrote that a "woman's primary place is in the home, where she is to rear children and abide by the righteous counsel of her husband".[176] The First Presidency and the Council of Twelve Apostles espouse a complementarian view of gender roles.[177]

Jerald and Sandra Tanner point to comments by certain church leaders as evidence that women are subject to different rules regarding entry into heaven. They claim that 19th-century leader Erastus Snow preached: "No woman will get into the celestial kingdom, except her husband receives her, if she is worthy to have a husband; and if not, somebody will receive her as a servant".[178]

[edit] Criticisms specific to denominations other than LDS

See Criticisms of Fundamentalist branch.

[edit] References

[edit] Footnotes

  1. ^ http://en.wikibooks.org/wiki/Extermination_Order_%28Mormonism%29
  2. ^ Marvin S. Hill, Carthage Conspiracy Reconsidered: A Second Look at the Murder of Joseph and Hyrum Smith Journal of the Illinois State Historical Society Summer 2004[1]
  3. ^ Michael D. Quinn. The Succession Crisis of 1844 (pdf).
  4. ^ Mindy Sink. "Religion Journal; Spiritual Issues Lead Many to the Net", New York Times, September 6, 2003. Retrieved on 2008-02-21. 
  5. ^ a b c d e f g h i j k Abanes, Richard (2003). One Nation Under Gods: A History of the Mormon Church. Thunder's Mouth Press, 74-77. ISBN 1568582838. 
  6. ^ Wolverton, Susan (2004). Having Visions: The Book of Mormon : Translated and Exposed in Plain English. Algora, 84-85. ISBN 0875863108. 
  7. ^ Persuitte, David (2000). Joseph Smith and the Origins of the Book of Mormon (2nd Edition). McFarland & Company, 102. ISBN 078640826X. 
  8. ^ Ash, Michael R. "Archaeological Evidence and the Book of Mormon". www.fairlds.org. [2]. Accessed 7 December 2007.
  9. ^ John L. Sorenson, An Ancient American Setting for the Book of Mormon (Salt Lake City: Deseret Book and F.A.R.M.S., 1985).
  10. ^ Kleiman, Yaakov (2004). DNA and Tradition: The Genetic Link to the Ancient Hebrews. Devora, 88. ISBN 1932687130. 
  11. ^ Southerton, Simon G. (2004). Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church. Signature Books. ISBN 1560851813. 
  12. ^ Murphy, Thomas W. "Lamanite Genesis, Genealogy, and Genetics." In Vogel, Dan and Brent Metcalfe, eds. American Apocrypha: Essays on the Book of Mormon Salt Lake City: Signature, 2002: 47-77. ISBN 1-56085-151-1
  13. ^ Whiting, Michael F (2003), DNA and the Book of Mormon: A Phylogenetic Perspective, Provo, Utah: Maxwell Institute, at 24–35.
  14. ^ 1 Nephi 2:5,17
  15. ^ Jacob 7:27
  16. ^ Beckwith, Francis (2002). The New Mormon Challenge. Zondervan, 367-396. ISBN 0310231949. 
  17. ^ Cowan, Marvin (1997). Mormon Claims Answered. 
  18. ^ Tanner, Jerald and Sandra (1987). Mormonism - Shadow or Reality?. Utah Lighthouse Ministry, 84-85. ISBN 9993074438. 
  19. ^ Persuitte, David (2000). Joseph Smith and the Origins of the Book of Mormon (2nd Edition). McFarland & Company, 155-172. ISBN 078640826X. 
  20. ^ McConkie, B.R. (1966). Mormon Doctrine. Deseret Book: Salt Lake City.
  21. ^ Kimball, S.W. (Apr., 1976). Ensign, p. 6
  22. ^ Kimball, S.W. (1981). President Kimball Speaks Out, p. 89.
  23. ^ Millennial Star, 6 Feb. 1882, p. 87
  24. ^ The Return of Oliver Cowdery - Maxwell Institute Papers
  25. ^ Facts on the Book of Mormon Witnesses - Part 1: credibility and relevancy of witnesses to the Book of Mormon
  26. ^ "An Address," 27, in EMD, 5: 194.
  27. ^ Larson, Charles M. (1992). His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri. Institute for Religious Research. ISBN 0802412343. 
  28. ^ a b c d e f g h i j k l m n o p q r s t Tanner, Jerald and Sandra (1979). The Changing World of Mormonism, 329-363 publisher=Moody Press. ISBN 0962096326. 
  29. ^ Ostling, Richard and Joan Mormon America, pp.278-85
  30. ^ Joseph Smith stated in his History of the Church, "...with W.W. Phelps and Oliver Cowdery as scribes, I commenced the translation of some of the characters or hieroglyphics, and much to our joy found that one of the rolls contained the writings of Abraham, another the writings of Joseph of Egypt, etc. — a more full account of which will appear in its place, as I proceed to examine or unfold them..." History of the Church, Vol. 2, Ch. 17, p. 236.
  31. ^ Smith additionally stated that he, "...was continually engaged in translating an alphabet to the Book of Abraham, and arranging a grammar of the Egyptian language as practiced by the ancients."History of the Church, Vol. 2, Ch. 17, p. 238
  32. ^ Michael D. Rhodes and John Gee, Interview on KSL Radio on January 29, 2006 and Michael D. Rhodes, The Ensign, July 1988, pp. 52-53.
  33. ^ Bennett, John C. (2000). The History of the Saints: Or An Exposé of Joe Smith and Mormonism. University of Illinois Press, 40-49, 72-78, 155-171. ISBN 025202589X. 
  34. ^ Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith. Vintage. ISBN 0679730540. 
  35. ^ MacKinney, Jonathan (2006). Revelation Plain And Simple. Xulon Press, 494. ISBN 1600342809. 
  36. ^ Joseph Smith And Money-digging; Oliver Cowdery And Divining Rods
  37. ^ Weisberg, Jacob: article in Slate. Retrieved on 2007-12-04.
  38. ^ Bennett, John C. (2000). The History of the Saints: Or An Exposé of Joe Smith and Mormonism. University of Illinois Press, 40-49, 72-78, 155-171. ISBN 025202589X. 
  39. ^ Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith. Vintage. ISBN 0679730540. 
  40. ^ MacKinney, Jonathan (2006). Revelation Plain And Simple. Xulon Press, 494. ISBN 1600342809. 
  41. ^ Joseph Smith And Money-digging; Oliver Cowdery And Divining Rods
  42. ^ Weisberg, Jacob: article in Slate. Retrieved on 2007-12-04.
  43. ^ a b c Palmer, Grant H. (2002), An Insider's View of Mormon Origins, Signature Books, ISBN 156085157: "The earliest allusion, oral or written, to the first vision is the brief mention that was transcribed in June 1830 and originally printed in the Book of Commandments." Palmer, 235.
  44. ^ In the Pearl of Great Price: Joseph Smith History 1:16-17
  45. ^ Failed Prophecies of Mormon Prophet Joseph Smith: Evidence Joseph a false prophet
  46. ^ UTLM list of failed J. Smith prophecies.
  47. ^ Vogel, Dan (1994), "The Locations of Joseph Smith's Early Treasure Quests", Dialogue: A Journal of Mormon Thought 27 (3): 197–231,195
  48. ^ Bushman, Richard Lyman. Joseph Smith:Rough Stone Rolling. New York. 2006. pg. 131
  49. ^ As detailed in The Salt Lake City Messenger, August, 1971. See also http://www.utlm.org/onlinebooks/changech4.htm
  50. ^ Encyclopedia of Mormonism, Vol.2, in the article "History of the Church" as quoted by Jeff Lindsay at http://www.jefflindsay.com/LDSFAQ/FQ_prophets.shtml#convict
  51. ^ Mormon/LDS Answers: Questions about LDS Prophets and the Mormons
  52. ^ Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith ). Vintage. ISBN 0679730540.
  53. ^ Joseph Smith and the Kinderhook Plates: Overview and Current Perspectives
  54. ^ DHC 5:372
  55. ^ Diane Wirth, writing in Review of Books on the Book of Mormon (4: 210), discredits the DHC account by writing: “Joseph Smith’s supposed statement that the Kinderhook plates were authentic and that they were the ‘records of the descendants of Ham,’ came from the journal of William Clayton, who wrote in the first person, as though from the mouth of Joseph Smith. A first-person narrative was apparently a common practice of this time period when a biographical work was being compiled. Since such words were never penned by the Prophet, they cannot be uncritically accepted as his words or his opinion.”
  56. ^ Martin, Walter Ralston (2003). Kingdom of the Cults. Bethany House, 193-260. ISBN 0764228218. 
  57. ^ Martin, Walter Ralston (2003). Kingdom of the Cults. Bethany House, 205-206. ISBN 0764228218. 
  58. ^ a b Is Mormonism a Cult? (PDF). FAIR Publications. Retrieved on 2008-03-11.
  59. ^ Sessions, Gene. Shining New Light on the Mountain Meadows Massacre. Retrieved on 2008-03-13. “...looking at incriminating statements, corroborating those incriminating statements the participants made for years afterwards, looking at other evidence that is incontrovertible--this was a bad decision made by local leaders. One bad decision followed by another.”
  60. ^ Pew Research Center, "Public Expresses Mixed Views of Islam, Mormonism", 2007-09-25.
  61. ^ "Poll: Americans More Negative on Islam". The Associated Press, 25 September 2007. Pulled from Google News. http://www.usatoday.com/news/nation/2007-09-25-2828128831_x.htm.
  62. ^ Mormons in Transition site about Book of Mormon.
  63. ^ Mormons in Transition site about Mormonism and Christianity.
  64. ^ Wolverton, Susan (2004). Having Visions: The Book of Mormon : Translated and Exposed in Plain English. Algora, 51-53. ISBN 0875863108. 
  65. ^ Mormon Research Ministries article on authority.
  66. ^ A New Witness for the Articles of Faith by Bruce McConkie, pg.545
  67. ^ a b c A Comparison Between Christian Doctrine and Mormon Doctrine. Retrieved on 2006-06-18.
  68. ^ a b c Beckwith, Francis (2002). The New Mormon Challenge. Zondervan, 268-333. ISBN 0310231949. 
  69. ^ Ostling, Richard and Joan. Mormon America, 95. 
  70. ^ Ostling, Richard and Joan. Mormon America, 94-108. 
  71. ^ Tanner, Jerald and Sandra (2004). Curse of Cain? Racism in the Mormon Church. Utah Lighthouse Ministry. 
  72. ^ Web site with detailed documentation of racist acts in LDS history. Retrieved on 2007-12-05.
  73. ^ Tanner, Jerald and Sandra (2004). Curse of Cain? Racism in the Mormon Church. Utah Lighthouse Ministry. 
  74. ^ Web site with detailed documentation of recent racist LDS polices. Retrieved on 2007-12-05.
  75. ^ Ostling, Richard and Joan. Mormon America, 103-105. 
  76. ^ Bruce R. McConkie, 1978 (All Are Alike Unto God, A SYMPOSIUM ON THE BOOK OF MORMON, The Second Annual Church Educational System Religious Educator’s Symposium, August 17-19, 1978
  77. ^ Broadway, Bill. "Black Mormons Resist Apology Talk", Washington Post, May 30, 1998. 
  78. ^ Smith, Darron (2004). Black and Mormon, 7. ISBN 025202947X. 
  79. ^ Ramirez, Margaret. "Mormon past steeped in racism: Some black members want church to denounce racist doctrines", Chicago Tribune, July 26, 2005. 
  80. ^ Gordon B. Hinckley, "The Need for Greater Kindness", 2006-04-01.
  81. ^ (2005) David O. McKay and the Rise of Modern Mormonism. Salt Lake City, Utah: University of Utah Press, 60. ISBN 0780874808223. 
  82. ^ Prince, Gregory A.; Wright, Wm. Robert (2005). David O. McKay and the Rise of Modern Mormonism. Salt Lake City, Utah: University of Utah Press, 79-80. ISBN 0780874808223. 
  83. ^ Prince, Gregory A.; Wright, Wm. Robert (2005). David O. McKay and the Rise of Modern Mormonism. Salt Lake City, Utah: University of Utah Press, 80. ISBN 0780874808223. 
  84. ^ BYU NewsNet - Racial issues heat up; BYU accused of racism, blacks get priesthood in '70s
  85. ^ BYU NewsNet - Racial issues heat up; BYU accused of racism, blacks get priesthood in '70s
  86. ^ a b Ostling, Richard and Joan. Mormon America, 78-79. 
  87. ^ Rood, Ron and Thatcher, Linda. "Statehood". Brief History of Utah. historytogo.utah.gov. [3].
  88. ^ Wilford Woodruff Diary, 1890-09-25.
  89. ^ Ostling, Richard and Joan. Mormon America, 73-74. 
  90. ^ Quinn, Michael (1997). The Mormon Hierarchy: Extensions of Power. Signature Books, 182-183; 790-810. ISBN 1560850604. 
  91. ^ Conference Report, April 1904, p. 97.
  92. ^ Ostling, Richard and Joan. Mormon America, 60-63. 
  93. ^ a b c d e Compton, Todd (1997). In Sacred Loneliness: The Plural Wives of Joseph Smith. Signature Books. ISBN 156085085X. 
  94. ^ a b Bushman, Richard Lyman (2006). Joseph Smith: Rough Stone Rolling. New York, NY: Alfred A Knoff, 439. “There is no certain evidence that Joseph had sexual relations with any of the wives who were married to other men. They married because Joseph's kingdom grew with the size of his family, and those bonded to that family would be exalted with him.” 
  95. ^ Todd Compton responds to the Jerald and Sandra Tanner's 'review' of his book on Joseph Smith's plural marriages. Retrieved on 2007-12-07.
  96. ^ Ostling, Richard and Joan. Mormon America, 331. 
  97. ^ Young, Brigham (April 9, 1852), "Self-Government—Mysteries—Recreation and Amusements, not in Themselves Sinful—Tithing—Adam, Our Father and Our God", in Watt, G.D., Journal of Discourses by Brigham Young, President of the Church of Jesus Christ of Latter-day Saints, His Two Counsellors, the Twelve Apostles, and Others, vol. 1, Liverpool: F.D. & S.W. Richards, 1854, pp. 46–53, <http://contentdm.lib.byu.edu/cgi-bin/docviewer.exe?CISOROOT=/JournalOfDiscourses3&CISOPTR=9599 >
  98. ^ Millennial Star 16:534, 28 August 1854.
  99. ^ Journal of Thomas Evans Jeremy Sr., September 30, 1852 Bergera 1980.
  100. ^ Charles W. Penrose, "Our Father Adam", Improvement Era (September 1902): 873. GospeLink (http://gospelink.com/library/browse?cat_id=6) reprinted in Charles W. Penrose, "Our Father Adam", Millennial Star (11 December 1902): 785–90. (this paragraph from p. 789).
  101. ^ Conference Report, p. 115 (October 1-3, 1976)
  102. ^ Ostling, Richard and Joan. Mormon America, 332. 
  103. ^ Brigham Young, Journal of Discourses, Vol 4 p. 53
  104. ^ Snow, Lowell M. Blood Atonement. Retrieved on 2007-03-08. 
  105. ^ McConkie 1978
  106. ^ Ostling, Richard and Joan. Mormon America, 164-165. 
  107. ^ Pyle, Hugh F. (2000). The Truth about Mormonism. Sword of the Lord, 7-8. ISBN 0873988450. 
  108. ^ Evangelical Christian article on temple marriage rules.
  109. ^ UTLM web site on LDS weddings.
  110. ^ Ostling, Richard and Joan. Mormon America, 178. 
  111. ^ Mormon Research Ministry criticism of tithing.
  112. ^ The Mormon Curtain article on tithing.
  113. ^ "29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (1 Corinthians 15:29)
  114. ^ See "Baptism for the Dead" at lds.org.
  115. ^ McElveen, Floyd C. (1997). The Mormon Illusion: What the Bible Says About the Latter-Day Saints. Kregel Publications, 110-112. ISBN 0825431921. 
  116. ^ Did Jesus Establish Baptism for the Dead?
  117. ^ Muth, Chad (2008-05-02). Vatican letter directs bishops to keep parish records from Mormons. Retrieved on 2008-05-05.
  118. ^ New York Times: Again, Jews Fault Mormons Over Posthumous Baptisms.
  119. ^ Bushman, Claudia L. (2006). Contemporary Mormonism: Latter-Day Saints in Modern America. Greenwood Press, 86. 
  120. ^ Agreement with the LDS Church
  121. ^ Summary of Jewish concerns about LDS baptisms
  122. ^ Buerger, David John (2002), The Mysteries of Godliness: A History of Mormon Temple Worship (2nd ed.), Salt Lake City: Signature Books, ISBN 1560851767, pp. 139-40
  123. ^ FAIR Topical Guide: Changes in Ceremony.. Retrieved on 2007-12-06.
  124. ^ Ostling, Richard and Joan. Mormon America, 113-129. 
  125. ^ Stack, Peggy Fletcher. "Order to release financial data has LDS Church, courts on collision course". Salt Lake Tribune. July 13, 2007. http://www.sltrib.com/themix/ci_6364841. Accessed 13 July 2007.
  126. ^ The Church of Jesus Christ of Latter-day Saints, Great Britain Financial Statements - provided by the Charity Commission based on the Charities Act
  127. ^ Cantwell, Robert W. (May 2007). "Church Auditing Department Report, 2006". Ensign 37 (5): 6. “The Church Auditing Department has been granted access to all records and systems necessary to evaluate the adequacy of controls over receipts of funds, expenditures, and safeguarding of Church assets. The Church Auditing Department is independent of all other Church departments and operations, and the staff consists of certified public accountants, certified internal auditors, certified information systems auditors, and other credentialed professionals. Based upon audits performed, the Church Auditing Department is of the opinion that, in all material respects, contributions received, expenditures made, and assets of the Church for the year 2006 have been recorded and administered in accordance with appropriate accounting practices, approved budgets, and Church policies and procedures.” 
  128. ^ "Why Deseret Trust Company?" http://www.lds.org/deserettrust/why.html. Accessed 15 May 2007.
  129. ^ Belo Corp Form 8-K. http://sec.edgar-online.com/1995/04/10/00/0000950134-95-000692/Section3.asp. Accessed 16 May 2007.
  130. ^ "Financial Planning". finserve.byu.edu. http://finserve.byu.edu/files/archives/Handouts/November%202005/Finance%20Section%20Draft%207-Without%20Requirements.doc. Accessed 16 May 2007.
  131. ^ "Finance". accredit.byu.edu. See page 9 of pdf document available at http://accredit.byu.edu/resources/selfstudy/Standard_7.pdf?lms=30. Accessed 16 May 2007.
  132. ^ Tad Walch (2005-04-04). Miller funding Joseph Smith project. 'Deseret Morning News'. Retrieved on 2007-12-06.
  133. ^ a b c Ostling, Richard and Joan. Mormon America, 351-370. 
  134. ^ Critical website discusses excommunication of Southerton. Retrieved on 2007-12-07.
  135. ^ Wolverton, Susan (2004). Having Visions: The Book of Mormon : Translated and Exposed in Plain English. Algora, 321. ISBN 0875863108. 
  136. ^ AAUP report.
  137. ^ Sunstone, 16:2, no.88 (August 1992), p. 63. As quoted in Ostling and Ostling, p. 354.
  138. ^ Jerald & Sandra Tanner, Changes in Joseph Smith's History, Salt Lake City: Utah Lighthouse Ministry, 1965.
  139. ^ D. Michael Quinn, "Jerald and Sandra Tanner's Distorted View of Mormonism: A Response to Mormonism—Shadow or Reality? ".
  140. ^ Tanner, Jerald and Sandra (2004). Curse of Cain? Racism in the Mormon Church. Utah Lighthouse Ministry, Chapter 10, part 2, p. 311. 
  141. ^ Joseph Smith and the Origins of the Book of Mormon - FARMS Review
  142. ^ Ostling, Richard and Joan. Mormon America, 248. 
  143. ^ Godfrey 1994 "Zelph was a white Lamanite, a man of God who was a warrior and chieftain under the great prophet Onandagus who was known from the [hill Cumorah is crossed out in the manuscript] eastern Sea, to the Rocky Mountains. He was killed in battle, by the arrow found among his ribs, during a [last crossed out] great struggle with the Lamanites" [and Nephites crossed out]."
  144. ^ D. Michael Quinn On Being A Mormon Historian p. 21: Lecture to BYU Student History Association, Fall 1981
  145. ^ Allen, Roberts. Private Eye Weekly, October 20, 1993, p. 12. Quoted by Tanners at http://wee.utlm.org/newsletters/no88.htm
  146. ^ Hallwas, John (1995). Cultures in Conflict: A Documentary History of the Mormon War in Illinois. Utah State University Press, 2-3. ISBN 0874212723. 
  147. ^ The Joseph Smith Papers: Quotes About the Project. Retrieved on 2008-02-22. “We work on the assumption that the closer you get to Joseph Smith in the sources, the stronger he will appear, rather than the reverse, as is so often assumed by critics. His warmth, his sincerity, and his absolute devotion to the cause come through page after page.”
  148. ^ Rischin, Moses. “The New Mormon History.” The American West (Mar. 1969): 49.
  149. ^ The New Mormon History. Ed. D. Michael Quinn. Salt Lake City: Signature Books, 1992. (vii).
  150. ^ Paulson, Matthew A. (2000). Breaking the Mormon Code: A Critique of Mormon Scholarship. Wingspan Press, 27-29. ISBN 1595940677. 
  151. ^ Gruss, Edmond C. (2006). What Every Mormon (and Non-Mormon) Should Know. Xulon Press, 119. ISBN 1600341632. 
  152. ^ BYU College of Religious Education
  153. ^ Web post by Steve Benson at www.exmormon.org - see subsection "Neal A. Maxwell" - [4]
  154. ^ Salmon, Douglas F., Parallelomania and the Study of Latter-day Saint Scripture: Confirmation, Coincidence, or the Collective Unconscious?, Dialogue: A Journal of Mormon Thought, Volume 33, Number 2, Summer 2000, pg. 131 - online version available here
  155. ^ Salmon, Douglas F., Parallelomania and the Study of Latter-day Saint Scripture: Confirmation, Coincidence, or the Collective Unconscious?, Dialogue: A Journal of Mormon Thought, Volume 33, Number 2, Summer 2000, pg. 129 - online version available here
  156. ^ Laake, Deborah (1994). Secret Ceremonies: A Mormon Woman's Intimate Diary of Marriage and Beyond. Dell Publishing. ISBN 0688093043. 
  157. ^ McDannell, Colleen (1995). Material Christianity: Religion and Popular Culture in America. Yale University Press, 214-218. ISBN 0300074999. 
  158. ^ Affirmation article in Kip Eliason suicide.
  159. ^ Ed Decker. (1982). The God Makers [VHS]. Jeremiah Films.
  160. ^ God Loveth His Children. Retrieved on 2007-12-07.
  161. ^ Ostling, Richard and Joan. Mormon America, 172. 
  162. ^ Quinn, D. Michael (2001). Same-Sex Dynamics Among Nineteenth-Century Americans: A Mormon Example. University of Illinois Press, 195-264. ISBN 0252069587. 
  163. ^ George L. Mitton, Rhett S. James A Response to D. Michael Quinn's Homosexual Distortion of Latter-day Saint History Review of Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example by D. Michael Quinn Provo, Utah: Maxwell Institute, 1998. Pp. 141–263
  164. ^ Letter of January 5, 1982 to all Stake Presidents and Bishops. BYU Library Special Collections.
  165. ^ Thumma, Scott (2004). Gay Religion. Rowman Altamira, 99-113. ISBN 0759103267. 
  166. ^ Affirmation: a Gay and Lesbian Mormon organization. Retrieved on 2007-12-06.
  167. ^ Matis, Stuart Letter to a Cousin
  168. ^ Dobner, Jennifer (04/07/2008). Gay Mormon group to meet with church officials. Salt Lake Tribune.
  169. ^ God Loveth His Children. Retrieved on 2007-12-07.
  170. ^ Oaks, Dallin H. (1995 October). "Same-Gender Attraction". Ensign 25 (10): 7. 
  171. ^ Page, Jared. "Church group plans protest at Pres. Hinckley's funeral", Deseret Morning News, January 31 2008. 
  172. ^ Kirby, Robert. "Kirby: My surprise at finding that I belong to a gay church", Salt Lake Tribune, February 2, 2008. 
  173. ^ Ostling, Richard and Joan. Mormon America, 159-172. 
  174. ^ Bushman, Claudia L. (2006). Contemporary Mormonism: Latter-Day Saints in Modern America. Greenwood Press, 113. ISBN 027598933X. 
  175. ^ Bushman, Claudia L. (2006). Contemporary Mormonism: Latter-Day Saints in Modern America. Greenwood Press, 113. 
  176. ^ The Role of Women in Mormonism
  177. ^ The Family: A Proclamation to the World
  178. ^ UTLM web site describing LDS treatment of women. Retrieved on 2007-12-04.

[edit] Books

  • Abanes, Richard (2003). One Nation Under Gods: A History of the Mormon Church. Thunder's Mouth Press. ISBN 1568582838. 
  • Beckwith, Francis (2002). The New Mormon Challenge. Zondervan. ISBN 0310231949. 
  • Bennett, John C. (1842). The History of the Saints: Or An Exposé of Joe Smith and Mormonism. University of Illinois Press. ISBN 025202589X. Online copy
  • Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith. Vintage. ISBN 0679730540. 
  • Compton, Todd (1997). In Sacred Loneliness: The Plural Wives of Joseph Smith. Signature Books. ISBN 156085085X. 
  • Howe, Eber D. (1834). Mormonism unvailed [sic] or, A faithful account of that singular imposition and delusion, from its rise to the present time.  Online copy
  • Krakauer, John (2003). Under the Banner of Heaven: A Story of Violent Faith. Doubleday. ISBN 0385509510. 
  • Ostling, Richard and Joan (1999). Mormon America. Harper Collins. ISBN 0060663715. 
  • Persuitte, David (2000). Joseph Smith and the Origins of the Book of Mormon (2nd Edition). McFarland & Company. ISBN 078640826X. 
  • Quinn, D. Michael (1994). The Morman Hierarchy: Origins of Power. Signature Books. ISBN 1560850566. 
  • Quinn, D. Michael (1997). The Morman Hierarchy: Extensions of Power. Signature Books. ISBN 1560850604. 
  • Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. ISBN 0802412343. Online copy
  • Tanner, Jerald and Sandra (1987). Mormonism - Shadow or Reality?. Utah Lighthouse Ministry. ISBN 9993074438. 
  • Tucker, Pomeroy (1867). Origin, rise, and progress of Mormonism: biography of its founders and history of its church. Scholarly Publishing Office, University of Michigan Library. ISBN 1425531520. Online copy
  • Wolverton, Susan (2004). Having Visions: The Book of Mormon: Translated and Exposed in Plain English. Algora. ISBN 0875863108. 

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[edit] See also

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