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Revision as of 05:41, 9 March 2011
This is an experimental Table of Contents
| This page is still under construction. We welcome any suggestions for improving the content of this FAIR Answers Wiki page. |
Scriptures of the Church of Jesus Christ |
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Nature of scripture |
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Interpretation of scripture |
Notes
InProgress/TOC
Latter-day Saints revere the Bible as the word of God and an "inestimable treasure, which excelleth all the riches of the earth; because the fruit thereof extendeth itself, not only to the time spent in this transitory world, but directeth and disposeth men unto that eternal happiness which is above in heaven."[1]
To view articles about the Bible, click "Expand" in the blue bar:
Latter-day Saints and the Bible |
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Reliability of the Bible |
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Creation |
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Genesis |
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Understanding the Bible |
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Cultural issues |
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The Bible and the Book of Mormon |
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Video from The Church of Jesus Christ of Latter-day Saints.
Notes
- ↑ Epistle Dedicatory to the King James Version of the Holy Bible.
InProgress/TOC
Latter-day Saints accept The Book of Mormon: Another Testament of Jesus Christ as holy scripture that testifies of Jesus Christ and His role as our Savior and Redeemer.
To view articles about the Book of Mormon, click "Expand" in the blue bar:
Video published by The Church of Jesus Christ of Latter-day Saints.
InProgress/TOC
"The Doctrine and Covenants is a collection of divine revelations and inspired declarations given for the establishment and regulation of the kingdom of God on the earth in the last days."[1]
To view articles about the Doctrine and Covenants, click "Expand" in the blue bar:
Video by BYU Religious Education.
Lectures on Faith
Summary: The Lectures on Faith were a series of theological lectures prepared for early Church members. They were for a time published in the Doctrine and Covenants, but were never canonized.
Jump to details:
- Question: What are the Lectures on Faith?
- Question: Who wrote the Lectures on Faith?
- Question: Were the Lectures on Faith revelations?
- Question: Why were the Lectures on Faith removed from the Doctrine and Covenants in 1921?
InProgress/TOC
The Book of Abraham is "an inspired translation of the writings of Abraham. Joseph Smith began the translation in 1835 after obtaining some Egyptian papyri."[2] "The Church of Jesus Christ of Latter-day Saints embraces the book of Abraham as scripture. This book [is] a record of the biblical prophet and patriarch Abraham."[3]
To view articles about the Book of Abraham, click "Expand" in the blue bar:
Video published by The Church of Jesus Christ of Latter-day Saints.
Notes
- ↑ Introduction to the Doctrine and Covenants.
- ↑ Introduction, Pearl of Great Price.
- ↑ "Translation and Historicity of the Book of Abraham," Gospel Topics Essays, ChurchofJesusChrist.org.
Life and Character |
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Youth |
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Revelations and the Church |
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Prophetic Statements |
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Society |
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Plural marriage (polygamy) |
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Death |
Latter-day Saints and the Bible |
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Reliability of the Bible |
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Creation |
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Genesis |
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Understanding the Bible |
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Cultural issues |
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The Bible and the Book of Mormon |
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What is the nature of the Joseph Smith Translation (JST)?
Is the JST intended primarily or solely as a restoration of lost Bible text?
Video published by BYU Religious Education.
The JST is not intended primarily or solely as a restoration of lost Bible text.
As expressed in the Bible Dictionary on churchofjesuschrist.org "The JST to some extent assists in restoring the plain and precious things that have been lost from the Bible."
Two main points should be kept in mind with regards to the Joseph Smith "translation" of the Bible:
- The JST is not intended primarily or solely as restoration of text. Many mainline LDS scholars who have focused on the JST (such as Robert J. Matthews and Kent Jackson) are unanimous in this regard. The assumption that it is intended primarily or solely as a restoration of text is what leads to expectations that the JST and Book of Mormon should match up in every case. At times the JST does not even match up with itself, such as when Joseph Smith translated the same passage multiple times in different ways. This does not undermine notions of revelation, but certainly challenges common assumptions about the nature and function of Joseph's understanding of "translation".
- One of the main tendencies of the JST is harmonization. Readers are well aware of differences in Jesus' sayings between different Gospels. For example, Jesus' statements about whether divorce is permitted and under what conditions differ significantly. Matthew offers an exception clause that Mark and Luke do not, and this has severely complicated the historical interpretation of Jesus' view of divorce.
- The JST often makes changes that harmonize one gospel with another. While one gospel says "judge not" (though this may not be as absolute as some make it out to be), John 7:24 has Jesus commanding to "judge righteous judgment." The JST change harmonizes the two gospels by making Matthew agree with John. If there is a real difference between being commanded to "Judge righteously" and being commanded to "Judge not", then it is a problem inherently present in the differing accounts of the Gospels, which the JST resolves.
Matthews: "To regard the New Translation...as a product of divine inspiration given to Joseph Smith does not necessarily assume that it be a restoration of the original Bible text"
In describing the nature of the Joseph Smith Translation (JST), the leading expert, Robert J. Matthews, said:
To regard the New Translation [i.e. JST] as a product of divine inspiration given to Joseph Smith does not necessarily assume that it be a restoration of the original Bible text. It seems probable that the New Translation could be many things. For example, the nature of the work may fall into at least four categories:
- Portions may amount to restorations of content material once written by the biblical authors but since deleted from the Bible.
- Portions may consist of a record of actual historical events that were not recorded, or were recorded but never included in the biblical collection
- Portions may consist of inspired commentary by the Prophet Joseph Smith, enlarged, elaborated, and even adapted to a latter-day situation. This may be similar to what Nephi meant by "Likening" the scriptures to himself and his people in their particular circumstance. (See 1 Nephi 19:23-24; 2 Nephi 11:8).
- Some items may be a harmonization of doctrinal concepts that were revealed to the Prophet Joseph Smith independently of his translation of the Bible, but by means of which he was able to discover that a biblical passage was inaccurate.
The most fundamental question seems to be whether or not one is disposed to accept the New Translation as a divinely inspired document.[1]
The same author later observed:
It would be informative to consider various meanings of the word translate. The Oxford English Dictionary (OED) gives these definitions: "To turn from one language into another retaining the sense"; also, "To express in other words, to paraphrase." It gives another meaning as, "To interpret, explain, expound the significance of." Other dictionaries give approximately the same definitions as the OED. Although we generally think of translation as having to do with changing a word text from one language to another, that is not the only usage of the word. Translate equally means to express an idea or statement in other words, even in the same language. If people are unfamiliar with certain terminology in their own tongue, they will need an explanation. The explanation may be longer than the original, yet the original had all the meaning, either stated or implied. In common everyday discourse, when we hear something stated ambiguously or in highly technical terms, we ask the speaker to translate it for us. It is not expected that the response must come in another language, but only that the first statement be made clear. The speaker's new statement is a form of translation because it follows the basic purpose and intent of the word translation, which is to render something in understandable form…Every translation is an interpretation—a version. The translation of language cannot be a mechanical operation … Translation is a cognitive and functional process because there is not one word in every language to match with exact words in every other language. Gender, case, tense, terminology, idiom, word order, obsolete and archaic words, and shades of meaning—all make translation an interpretive process.[2]
What is the relationship between the JST and biblical manuscripts?
The Joseph Smith Translation does claim to be, in part, a restoration of the original content of the Bible. This may have been done (a) by reproducing the text as it was originally written down; or, (b) it may have been about reproducing the original intent and clarifying the message of the original author of the text in question. We are not entirely sure, but in either case the JST does claim to be, in part, a restoration.
Critics who fault the JST because it doesn't match known manuscripts of the Bible are being too hasty: we do not have the original manuscripts of any text of the Bible, nor do we know the exact nature of every change made in the JST and whether a particular change was meant to be a restoration of original text.
Kent P. Jackson, another leading expert on the JST, wrote:
Some may choose to find fault with the Joseph Smith Translation because they do not see correlations between the text on ancient manuscripts. The supposition would be that if the JST revisions were justifiable, they would agree with the earliest existing manuscripts of the biblical books. This reasoning is misdirected in two ways. First, it assumes that extant ancient manuscripts accurately reproduce the original test, and both Joseph Smith and the Book of Mormon teach otherwise.[3] Because the earliest Old and New Testament manuscripts date from long after the original documents were written, we no longer have original manuscripts to compare with Joseph Smith's revisions. The second problem with faulting the JST because it does not match ancient texts is that to do so assumes that all the revisions Joseph Smith made were intended to restore original text. We have no record of him making that claim, and even in places in which the JST would restore original text it would do so not in Hebrew or Greek but in Modern English and in the scriptural idiom of early nineteenth-century America. Revisions that fit in others of the categories listed above are likewise in modern English, "given unto my servants in their weakness, after the manner of their language" (D&C 1꞉24)/[4]
The Joseph Smith Translation (JST) is not a translation in the traditional sense. Joseph did not consider himself a "translator" in the academic sense. The JST is better thought of as a kind of "inspired commentary". The Joseph Smith Translation of the Bible is not, as some members have presumed, simply a restoration of lost Biblical text or an improvement on the translation of known text. Rather, the JST also involves harmonization of doctrinal concepts, commentary and elaboration on the Biblical text, and explanations to clarify points of importance to the modern reader. As expressed in the Bible Dictionary on lds.org "The JST to some extent assists in restoring the plain and precious things that have been lost from the Bible". Joseph did not claim to be mechanically preserving some hypothetically 'perfect' Biblical text. Rather, Joseph used the extant King James text as a basis for commentary, expansion, and clarification based upon revelation, with particular attention to issues of doctrinal importance for the modern reader. Reading the JST is akin to having the prophet at your elbow as one studies—it allows Joseph to clarify, elaborate, and comment on the Biblical text in the light of modern revelation.
The JST comes from a more prophetically mature and sophisticated Joseph Smith, and provides doctrinal expansion based upon additional revelation, experience, and understanding. In general, it is probably better seen as a type of inspired commentary on the Bible text by Joseph. Its value consists not in making it the new "official" scripture, but in the insights Joseph provides readers and what Joseph himself learned during the process.
The Book of Moses was produced as a result of Joseph's efforts to clarify the Bible. This portion of the work was canonized and is part of the Pearl of Great Price. There was no attempt to canonize the rest of the JST then, or now.
What was the translation procedure used by Joseph Smith and his scribes to produce the JST?
Kent Jackson reports:
The original manuscripts of the JST, as well as the Bible used in the revision, still exist. They show the following process at work: Joseph Smith had his Bible in front of him, likely in his lap or on a table, and he dictated the translation to his scribes, who recorded what they heard him say. ... there are no parts of the translation in which the scribes "copied out the text of the Bible." The evidence on the manuscripts is clear that this did not happen. The Prophet dictated without punctuation and verse breaks, and those features were inserted as a separate process after the text was complete. [Some have argued that after supposedly] copying of text out of the Bible, the scribes then inserted the "numerous strikethroughs of words and phrases, interlinear insertions, and omissions," and thus Joseph Smith’s revised text was born. But the overwhelming majority of the revisions were in the original dictation and are simply part of the original writing on the manuscripts. There are indeed strikeouts and interlinear insertions on the manuscripts, but they came during a second pass through parts of the manuscripts and comprise only a minority of the revisions Joseph Smith made.[5]:20-21
Did Adam Clarke's Bible Commentary significanly influence the JST?
In March 2017, Thomas Wayment, professor of Classics at Brigham Young University, published a paper in BYU’s Journal of Undergraduate Research titled "A Recently Recovered Source: Rethinking Joseph Smith’s Bible Translation". In a summary of their research, Wayment and his research assistant wrote:
Joseph Smith’s translation of the Bible has attracted significant attention in recent decades, drawing the interest of a wide variety of academics and those who affirm its nearly canonical status in the LDS scriptural canon. More recently, in conducting new research into the origins of Smith’s Bible translation, we uncovered evidence that Smith and his associates used a readily available Bible commentary while compiling a new Bible translation, or more properly a revision of the King James Bible. The commentary, Adam Clarke’s famous Holy Bible, Containing the Old and New Testaments, was a mainstay for Methodist theologians and biblical scholars alike, and was one of the most widely available commentaries in the mid-1820s and 1830s in America. Direct borrowing from this source has not previously been connected to Smith’s translation efforts, and the fundamental question of what Smith meant by the term "translation" with respect to his efforts to rework the biblical text can now be reconsidered in light of this new evidence. What is noteworthy in detailing the usage of this source is that Adam Clarke’s textual emendations come through Smith’s translation as inspired changes to the text. Moreover, the question of what Smith meant by the term translation should be broadened to include what now appears to have been an academic interest to update the text of the Bible. This new evidence effectively forces a reconsideration of Smith’s translation projects, particularly his Bible project, and how he used academic sources while simultaneously melding his own prophetic inspiration into the resulting text. In presenting the evidence for Smith’s usage of Clarke, our paper also addressed the larger question of what it means for Smith to have used an academic/theological Bible commentary in the process of producing a text that he subsequently defined as a translation. In doing so, we first presented the evidence for Smith’s reliance upon Adam Clarke to establish the nature of Smith’s usage of Clarke. Following that discussion, we engaged the question of how Smith approached the question of the quality of the King James Bible (hereafter KJV) translation that he was using in 1830 and what the term translation meant to both Smith and his close associates. Finally, we offered a suggestion as to how Smith came to use Clarke, as well as assessing the overall question of what these findings suggest regarding Smith as a translator and his various translation projects.
Our research has revealed that the number of direct parallels between Smith’s translation and Adam Clarke’s biblical commentary are simply too numerous and explicit to posit happenstance or coincidental overlap. The parallels between the two texts number into the hundreds, a number that is well beyond the limits of this paper to discuss. A few of them, however, demonstrate Smith’s open reliance upon Clarke and establish that he was inclined to lean on Clarke’s commentary for matters of history, textual questions, clarification of wording, and theological nuance. In presenting the evidence, we have attempted to both establish that Smith drew upon Clarke, likely at the urging of Rigdon, and we present here a broad categorization of the types of changes that Smith made when he used Clarke as a source.[6]
Wayment and Wilson-Lemmon then published a more detailed account of their findings together in Producing Ancient Scripture: Joseph Smith's Translation Projects in the Development of Mormon Christianity (2020) edited by BYU professor Michael Hubbard MacKay, Joseph Smith Papers researcher Mark Ashurst-McGee, and former BYU professor Brian M. Hauglid.[7] Wayment then published an additional article on the subject in the July 2020 issue of the Journal of Mormon History.[8]
Wayment outlined what he and Haley Wilson believed they had found:
What we found, a student assistant (Hailey Wilson Lamone) and I, we discovered that in about 200 to 300 — depending on how much change is being involved — parallels where Joseph Smith has the exact same change to a verse that Adam Clarke does. They’re verbatim. Some of them are 5 to 6 words; some of them are 2 words; some of them are a single word. But in cases where that single word is fairly unique or different, it seemed pretty obvious that he’s getting this from Adam Clarke. What really changed my worldview here is now I’m looking at what appears obvious as a text person, that the prophet has used Adam Clarke. That in the process of doing the translation, he’s either read it, has it in front of him, or he reads it at night. We started to look back through the Joseph Smith History. There’s a story of his brother-in-law presenting Joseph Smith with a copy of Adam Clarke. We do not know whose copy of Adam Clarke it is, but we do know that Nathaniel Lewis gives it to the prophet and says, "I want to use the Urim and Thummim. I want to translate some of the strange characters out of Adam Clarke’s commentary." Joseph will clearly not give him the Urim and Thummim to do that, but we know he had it in his hands. Now looking at the text, we can say that a lot of the material that happens after Genesis 24. There are no parallels to Clarke between Genesis 1–Genesis 24. But when we start to get to Matthew, it’s very clear that Adam Clarke has influenced the way he changes the Bible. It was a big moment. That article comes out in the next year. We provide appendi [sic] and documentation for some of the major changes, and we try to grapple with what this might mean.[9]
Accusation of plagiarism
In another interview with Kurt Manwaring, Wayment addressed the charge of plagiarism directly:
When news inadvertently broke that a source had been uncovered that was used in the process of creating the JST, some were quick to use that information as a point of criticism against Joseph or against the JST. Words like "plagiarism" were quickly brought forward as a reasonable explanation of what was going on. To be clear, plagiarism is a word that to me implies an overt attempt to copy the work of another person directly and intentionally without attributing any recognition to the source from which the information was taken.
To the best of my understanding, Joseph Smith used Adam Clarke as a Bible commentary to guide his mind and thought process to consider the Bible in ways that he wouldn’t have been able to do so otherwise. It may be strong to say, but Joseph didn’t have training in ancient languages or the history of the Bible, but Adam Clarke did. And Joseph appears to have appreciated Clarke’s expertise and in using Clarke as a source, Joseph at times adopted the language of that source as he revised the Bible. I think that those who are troubled by this process are largely troubled because it contradicts a certain constructed narrative about the history of the JST and about how revelation works.
The reality of what happened is inspiring.
Joseph, who applied his own prophetic authority to the Bible in the revision process, drew upon the best available scholarship to guide his prophetic instincts. Inspiration following careful study and consideration is a prophetic model that can include many members of the church.
I hope people who read the study when it comes out will pause long enough to consider the benefit of expanding the definition of the prophetic gift to include academic study as a key component before rejecting the evidence outright.[10]
Mark Ashurst McGee of the Joseph Smith Papers team made similar points as those of Wayment at the 2020 FAIR Conference held in Provo:
A rebuttal to the Adam Clarke hypothesis
In October 2020, Kent P. Jackson (Emeritus Professor of Ancient Scripture at Brigham Young University and a leading expert on the JST) responded to Wayment and Wilson-Lemmon's work.[5]
Jackson's paper identified several striking weakness to the Adam Clarke hypothesis. These include:
- "I have examined in detail every one of the JST passages they set forth as having been influenced by Clarke, and I have examined what Clarke wrote about those passages. I now believe that the conclusions they reached regarding those connections cannot be sustained. I do not believe that there is [Page 17] Adam Clarke-JST connection at all, and I have seen no evidence that Joseph Smith ever used Clarke’s commentary in his revision of the Bible. None of the passages that Wayment and Wilson-Lemmon have set forward as examples, in my opinion, can withstand careful scrutiny."[5]:16-17
- "Too often Wayment and Wilson-Lemmon did not read carefully what Clarke wrote, and thus they frequently misinterpret him by ascribing intentions to him that cannot be sustained from his own words."[5]:28
- "There is much evidence in the JST to show that when the Prophet removed or replaced words, he had a tendency to save the deleted words and place them elsewhere, and this [Psalms 33:2] is a good example. All of these revisions are the opposite of what Clarke wanted."[5]:30
- [there are] "several examples in which Wayment and Wilson-Lemmon isolate one small similarity to something Clarke wrote in his commentary, but it is in a Bible passage where nothing in Clarke can account for the other changes Joseph Smith made."[5]:31
- "In his commentary on the surrounding verses in Isaiah 34, Clarke makes several suggestions for revising the text. The fact that none of those suggestions are reflected in Joseph Smith’s translation adds to the unlikelihood that Clarke was the Prophet’s source here at all."[5]:33
- Regarding Mark 8, "Clarke provides what he felt was better wording for four passages in this chapter. Joseph Smith’s translations contains none of them. And Joseph Smith made over thirty changes in the chapter, some of them rather extensive, and none of them resemble anything in Clarke."[5]:39
- "There is even further reason to rule out Clarke as the source for this change [in John 2:24]. [Clarke's] commentary on John 2 has over 3,000 words, and he recommends changing the text in ten places. Joseph Smith made over thirty changes in this short chapter, but this is the only one that resembles anything in Clarke. Why, among Clarke’s thousands of words and scores of thoughtful insights, would Joseph Smith make only this one small revision of minimal consequence if he had Clarke’s commentary in front of him?"[5]:40
- "Wayment states that Adam Clarke 'shaped Smith’s Bible revision in fundamental ways.' Even if all of the passages he attributes to Clarke were really influenced by Clarke, it seems difficult to justify such a sweeping statement, given the mostly minor rewordings that we have seen. If among the verses listed above are the best examples, as Wilson-Lemmon states,102 then the Adam Clarke-JST theory can be dismissed out of hand."[5]:53
Jackson concluded that "none of the examples they provide can be traced to Clarke’s commentary, and almost all of them can be explained easily by other means."[5]:15
Similarly, Latter-day Saint scholar Kevin L. Barney, who has published on the JST in the past,[11] wrote that the chances for the Adam Clarke commentary influencing the production of the JST are "de minimis or negligible."[12]
To be sure, neither Jackson nor Barney are opposed to the idea that there could be secondary source influence on the production of the JST. Thus, this is a faith-neutral issue for both.
At the 2022 FAIR Conference held in Provo, UT, Professor Kent Jackson responded to the theory directly and in depth.[13]
Was the JST ever completed?
As one LDS scholar noted:
"The Bible Dictionary in the English LDS Bible states that Joseph Smith 'continued to make modifications [in the translation] until his death in 1844.' Based on information available in the past, that was a reasonable assumption, and I taught it for many years. But we now know that it is not accurate. The best evidence points to the conclusion that when the Prophet called the translation 'finished,' he really meant it, and no changes were made in it after the summer (or possibly the fall) of 1833."[14]
Joseph did not view his revisions to the Bible as a "once and for all" or "finally completed translation" goal—he simply didn't see scripture that way. The translation could be acceptable for purposes, but still subject to later clarification or elaboration. Joseph was, however, collecting funds to publish the JST—which indicates that he believed it was ready for public use and consumption.
George Q. Cannon reported that Brigham Young heard Joseph speak about further revisions:
We have heard President Brigham Young state that the Prophet, before his death, had spoken to him about going through the translation of the scriptures again and perfecting it upon points of doctrine which the Lord had restrained him from giving in plainness and fullness at the time of which we write.[15]
We again see that the JST or any other scripture is not the ultimate source of LDS doctrine—having a living prophet is what is most vital.
Why does the Church continue to use the KJV instead of the JST as its official bible?
The answer to this question is complex. There is no single reason; instead, there are many:
- There is no revelation that has directed the Church to replace the KJV with the JST. Such a change would require both prophetic instruction and a sustaining vote of the membership.
- The original manuscripts for the JST were retained by Emma Smith when the Saints went west. She later gave them to her son, Joseph III, and he had the first JST Bible printed under the auspices of the Reorganized Church of Jesus Christ of Latter Day Saints. At this time there was a great deal of animosity between the LDS and RLDS churches; Brigham Young feared that the RLDS church had tampered with the JST text and that it didn't accurately reflect Joseph Smith's original translation. Given that the Utah Church could not verify the translation, along with the fact that they did not own the copyright, kept the Utah Saints from embracing the JST. The LDS interest in the JST came much later, largely due to the scholarly work of Robert Matthews on the manuscripts in the early 1970s, and apostle Bruce R. McConkie's embrace of the JST.
- From a practical sense, adoption of the JST could cause a stumbling block for converts. The doctrine of Joseph Smith, modern prophets, and modern books of scripture are already difficult for many Christians to consider. In this sense, the KJV serves as a connection between the LDS Church and the remainder of the Christian world.
- Portions of the JST have been canonized: Our Book of Moses and Joseph Smith—Matthew are excerpts from the JST.
In 1978, the Church produced its new version of the KJV after years of work—it included multiple footnote and appendix entries from the JST. (Ironically, the JST was the focus of serious attention by the Church long before critics of the Church began to insist that leaders were ashamed of it.[16])
The Church magazines also launched a concerted effort to introduce Latter-day Saints to the JST material that was now easily available, and to encourage its use.[17]
Among Church leaders, Elder Bruce R. McConkie was especially vocal about the JST. In 1980, he said:
[Joseph] translated the Book of Abraham and what is called the Joseph Smith Translation of the Bible. This latter is a marvelously inspired work; it is one of the great evidences of the divine mission of the Prophet. By pure revelation, he inserted many new concepts and views as, for instance, the material in the fourteenth chapter of Genesis about Melchizedek. Some chapters he rewrote and realigned so that the things said in them take on a new perspective and meaning, such as the twenty-fourth chapter of Matthew and the first chapter in the gospel of John.[18]
In 1985 Elder McConkie told members during a satellite broadcast:
As all of us should know, the Joseph Smith Translation, or Inspired Version as it is sometimes called, stands as one of the great evidences of the divine mission of the Prophet. The added truths he placed in the Bible and the corrections he made raise the resultant work to the same high status as the Book of Mormon and the Doctrine and Covenants. It is true that he did not complete the work, but it was far enough along that he intended to publish it in its present form in his lifetime.[19]
Critical sources |
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Why does the JST translation of Genesis (the Pearl of Great Price's Book of Moses) contain New Testament language?
The Book of Moses comes from the few chapters of the JST—it is essentially the JST of the first chapters of Genesis.
The translation includes many phrases from the New Testament. The following occurences of New Testament language and concepts reflected in the Book of Moses were documented by David M. Calabro—a Latter-day Saint and Curator of Eastern Christian Manuscripts at the Hill Museum and Manuscript Library at Saint John’s University.[20]
| Phrase | Location in Book of Moses | Location in New Testament |
|---|---|---|
| "Only Begotten" and "Only Begotten Son" | Moses 1:6, 13, 16, 17, 19, 21, 32, 33; 2:1, 26, 27; 3:18; 4:1, 3, 28, 5:7, 9, 57; 6:52, 57, 59, 62; 7:50, 59, 62 | John 1:14, 18; 3:16, 18; Hebrews 11:17; 1 John 4:9 |
| "transfigured before" God | Moses 1:11 | Matthew 17:2; Mark 9:2 |
| "get thee hence, Satan" | Moses 1:16 | Matthew 4:10 |
| the Holy Ghost "beareth record" of the Father and the Son | Moses 1:24; 5:9 | 1 John 5:7 |
| "by the word of my power" | Moses 1:32, 35; 2:5 | Hebrews 1:3 |
| "full of grace and truth" | Moses 1:32, 5:7 | John 1:14; cf. John 1:17 |
| "immortality and eternal life" | Moses 1:39 | Both terms are absent from the Old Testament but are relatively frequent in the New Testament: immortality occurs six times, all in Pauline epistles; eternal life occurs twenty-six times in the Gospels, Pauline epistles, epistles of John, and Jude; "eternal life" also appears elsewhere like in Moses 5:11; 6:59; 7:45. |
| "them that believe" | Moses 1:42; 4:32 | Mark 16:17; John 1:12; Romans 3:22; 4:11; 1 Corinthians 1:21; 14:22; Galatians 3:22; 2 Thessalonians 1:10; Hebrews 10:39; the contrasting phrase "them that do not believe" also appears (Rom. 15:31; 1 Cor. 10:27; 14:22) |
| "I am the Beginning and the End" | Moses 2:1 | Revelation 21:6; 22:13 |
| "Beloved Son" as a title of Christ | Moses 4:2 | Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; 2 Peter 1:17; the phrase "beloved son" appears elsewhere in the New Testament (Luke 20:13; 1 Cor. 4:17; 2 Tim. 1:2) and in the Greek Septuagint of Gen. 22:2, but it is absent from the Hebrew and KJV Old Testament. |
| "my Chosen," as a title of Christ | Moses 4:2; 7:39 | Compare "chosen of God" in reference to Christ in Luke 23:35 and 1 Pet. 2:4 |
| "thy will be done" | Moses 4:2 | Matthew 6:10; 26:42; Luke 11:2 |
| "the glory be thine forever" | Moses 4:2 | Compare Matthew 6:13 - "For thine is the kingdom, and the power, and the glory, for ever;" note the proximity of this phrase to "thy will be done" both in Moses 4:2 and in the Lord’s prayer in Matthew 6:9–1. |
| "by the power of mine Only Begotten, I caused that [Satan] should be cast down" | Moses 4:3 | Compare Revelation 12:10 - "Now is come . . . the power of his Christ: for the accuser of our brethren is cast down"; note that the Hebrew title Satan means "accuser" |
| "the devil" | Moses 4:4 | Sixty-one instances in the New Testament, translating the Greek word diabolos |
| "carnal, sensual, and devilish" | Moses 5:13; 6:49 | James 3:15 "earthly, sensual, and devilish" |
| "Satan desireth to have thee" | Moses 5:23 | Luke 22:31 "Satan hath desired to have you" |
| "Perdition," as the title of a person | Moses 5:24 | Compare "the son of perdition" in John 17:12; 2 Thessalonians 2:3; the word perdition as an abstract noun meaning "destruction" (translating the Greek word apoleia) occurs elsewhere in the King James version of the New Testament (Philippians 1:28; 1 Timothy 6:9; Hebrews 10:39; 2 Peter 3:7; Revelation 17:8, 11) |
| "the Gospel" | Moses 5:58, 59, 8:19 | Eighty-three instances in the New Testament; the word gospel, irrespective of the English definite article, occurs 101 times in the New Testament but is not found in the Old Testament. |
| "holy angels" | Moses 5:58 | Matthew 25:31; Mark 8:38; Luke 9:26; Acts 10:22 (singular "holy angel"); Revelation 14:10 |
| "gift of the Holy Ghost" | Moses 5:58; 6:52 | Acts 2:38; 10:45 |
| "anointing" the eyes in order to see | Moses 6:35 – "anoint thine eyes with clay, and wash them, and thou shalt see" | Compare John 9:6–7, 11 (Jesus anoints the eyes of a blind man with clay and commands him to wash in the pool of Siloam, and he "came seeing"); Revelation 3:18 (the Lord tells the church in Laodicea, "anoint thine eyes with eyesalve, that thou mayest see"); these are the only passages in the Bible that refer to anointing the eyes |
| "no man laid hands on him" | Moses 6:39 | John 7:30, 44; 8:20 |
| "my God, and your God" | Moses 6:43 | John 20:17 |
| "only name under heaven whereby salvation shall come" | Moses 6:52 | Acts 4:12 |
| collocation of water, blood, and Spirit | Moses 6:59-60 | 1 John 5:6, 8 |
| "born again of water and the Spirit"; "born of the Spirit"; "born again"; "born of water and of the Spirit"; "born of the Spirit" | Moses 6:59, 65 | John 3:3, 5-8 |
| "the mysteries of the kingdom of heaven" | Moses 6:59 | Matthew 13:11. The phrase "kingdom of heaven" is absent from the Old Testament; in the New Testament it is found only in Matthew (thirty-two occurrences), but it is frequent in rabbinic literature |
| "cleansed by blood, even the blood of mine Only Begotten" | Moses 6:59 | Compare 1 John 1:7 ("the blood of Jesus Christ his Son cleanseth us from all sin") |
| "the words of eternal life" | Moses 6:59 | John 6:68 |
| eternal life "in the world to come" | Moses 6:59 | Mark 10:30; Luke 18:30; the phrase "the world to come" is absent from the Old Testament but occurs five times in the New Testament; other than the two just quoted, see Matthew 12:32; Hebrews 2:5; 6:5 |
| "by the Spirit ye are justified" | Moses 6:60 | Compare 1 Corinthians 6:11; 1 Timothy 3:16 |
| "the Comforter," referring to the Holy Ghost | Moses 6:61 | John 14:16, 26; 15:26; 16:7 |
| "the inner man" | Moses 6:65 | Ephesians 3:16; Romans 7:22; 2 Corinthians 4:16 |
| "baptized with fire and with the Holy Ghost" | Moses 6:66 | Matthew 3:11; Luke 3:16 |
| "they were of one heart and one mind" | Moses 7:18 | Compare Acts 4:32 |
| "in the bosom of the Father," referring to heaven | Moses 7:24, 47 | John 1:18 (note that JST deletes this phrase in this verse, perhaps implying that it entered the text sometime after its original composition) |
| "a great chain in his hand" | Moses 7:26 | Revelation 20:1 (here the one holding the chain is an angel, unlike Moses 7:26, in which it is the devil) |
| commandment to "love one another" | Moses 7:33 | John 13:34, 35; 15:12, 17; Romans 12:10; 13:8; 1 Thessalonians 3:12; 4:9; 1 Peter 1:22; 1 John 3:11, 23; 4:7, 11, 12; 2 John 1:5 |
| "without affection" | Moses 7:33 | Romans 1:31; 2 Timothy 3:3 |
| "the Lamb is slain from the foundation of the world" | Moses 7:47 | Compare Revelation 13:8 – "the Lamb slain from the foundation of the world," as a noun phrase); the term "the Lamb" is used as a title of the Messiah only in the New Testament and is distinctively Johannine (John 1:29, 36; twenty-seven instances in Revelation), and the words lamb and slain collocate only in Revelation 5:6, 12; 13:8. |
| "climb up" by a gate or door, as a metaphor of progression through Christ | Moses 7:53 | John 10:1 |
Video by The Interpreter Foundation.
This language can be explained by a few possible factors, not all mutually exclusive.
"After the Manner of Their Language" – Doctrine & Covenants 1:24
The first possibility to consider is that Joseph Smith translated the Book of Moses into a vernacular that was comprehensible to his 19th century audience. Joseph's contemporaries were steeped in biblical language and used it even in everyday speech. The language of the New Testament was the natural way to discuss certain theological ideas.
D&C 1꞉24 tells us that in revelation, God uses the language of his audience to communicate effectively" Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding."[21]
An early Christian context for the creation of the Book of Moses
Another possibility is that the Book of Moses was originally written in an early Christian context. That would place the composition of the Book of Moses in the 1st and 2nd century AD (about 1900 to 1800 years ago). Calabro outlined and defended this theory.[20] Calabro argues that the Book of Moses can still preserve actual events from the life of Moses while placing the story in a Christian context describing it with Christian language. Thus, Joseph Smith could actually be restoring lost understanding of Moses—but that information has already been filtered through New Testament language.
One potential weakness of this theory is that it disrupts the understanding of many Church members about the Book of Moses, since it has more traditionally been seen as a restoration of Moses' writings in Genesis. However, Joseph Smith does not seem to have left a detailed account of what the Book of Moses represents. Joseph saw the JST as a restoration of "many important points touching the salvation of men, [that] had been taken from the Bible, or lost before it was compiled."[22]
This theory could also, in essence, be turned on its head, making an ancient version of the Book of Moses the source of subsequent Christian writing. Latter-day Saint author Jeff Lindsay and former BYU professor Noel Reynolds have theorized that the Book of Moses influenced the language of the Book of Mormon via the brass plates or another source.[23]
Similar messages to different nations
Speaking in reference to the Bible, the Book of Mormon has God announce that "I speak the same words unto one nation like unto another. And when the two enations shall run together the testimony of the two nations shall run together also."[24]
It is certainly possible that the same concepts were revealed to Moses with similar language as that used in the New Testament.
Conclusion—New Testament and the Book of Moses
There are therefore multiple models which would explain the similarity between the Book of Moses and the New Testament. Given that the Book of Moses claims to be a translation, it is hardly strange that it would echo another translation (the KJV bible) that discusses the same ideas and issues.
Why does the Book of Mormon and Book of Moses describe "God" as creating, while the Book of Abraham describes "Gods?"
Latter-day Saints believe that God is one, but accept the Biblical witness that this is a oneness of purpose, intent, mind, will, and love
The scriptures affirm that there is "One God" consisting of Father, Son, and Holy Ghost. A great debate in Christian history has been the nature of this oneness.
Protestant critics do not like the fact that Latter-day Saints reject the nonbiblical Nicene Creed, which teaches a oneness of substance. Latter-day Saints believe that God is one, but accept the Biblical witness that this is a oneness of purpose, intent, mind, will, and love, into which believers are invited to participate (see John 17꞉22-23). Thus, it is proper to speak of "God" in a singular sense, but Latter-day Saints also recognize that there is more than one divine person—for example, the Father and the Son.
This is not a contradiction; it merely demonstrates that the Latter-day Saints do not accept Nicene trinitarianism.
When Joseph performed his inspired translation of the Bible, why didn't he rewrite the creation account in Genesis to read more like that in the Book of Abraham?
The Bible does support plurality of gods
When God gives new insight and revelation, he doesn't typically "rewrite" all scripture that has gone before: He simply adds to it.
The creation account in the Book of Abraham supports a plurality of gods. Critics claim that the Bible does not support this. However, there are two errors in the assumption that the Bible does not support a plurality of gods.
There are clearly multiple divine personages in Genesis
Error #1: It is debatable that the unedited King James Version of Genesis truly only includes "one God." There are clearly multiple divine personages in Genesis:
And the LORD God said, Behold, the man is become as one of us, to know good and evil.... (Genesis 3꞉22)
Only creeds or convictions that insist on a single divine being make us unable to notice.
The Joseph Smith Translation of Genesis, the Book of Moses, actually did clarify the role and existence of multiple divine personages
Error #2: The Joseph Smith Translation of Genesis actually did clarify the role and existence of multiple divine personages. The Book of Moses in the Pearl of Great Price (which is the simply the Joseph Smith Translation of Genesis) has many examples of multiple divine personages:
I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for he is full of grace and truth; but there is no God beside me, and all things are present with me, for I know them all (Moses 1꞉6).
Moses looked upon Satan and said: Who art thou? For behold, I am a son of God, in the similitude of his Only Begotten; and where is thy glory, that I should worship thee? (Moses 1꞉13)
for God said unto me: Thou art after the similitude of mine Only Begotten....Call upon God in the name of mine Only Begotten, and worship me. (Moses 1꞉16-17)
Moses lifted up his eyes unto heaven, being filled with the Holy Ghost, which beareth record of the Father and the Son; (Moses 1꞉24)
And worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten. (Moses 1꞉33)
That's just the first chapter of the JST of Genesis. There are many, many more examples in Moses.
In chapter 2 of Moses, God prefaces his remarks by saying, "I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest" (Moses 2꞉1).
So, in each case when "I, God" did something in the creation, it should be understood that the Only Begotten is also involved, since it is by him that God created all. So, there are multiple divine personages in each mention in the verses that follow.
Is the Church "embarrassed" by the Joseph Smith Translation of the Bible?
This claim is contradicted by an enormous amount of historical evidence
Some critics have claimed that the Church is "embarrassed" by the Joseph Smith Translation of the Bible. [25]
This claim is contradicted by an enormous amount of historical evidence. The claim was made in 1977. In 1978, the Church produced its new version of the KJV after years of work. Thus, the JST was the focus of serious attention by the Church long before the Tanners began to insist that leaders were ashamed of it.[26] It had multiple footnote and appendix entries from the JST.
The Church magazines also launched a concerted effort to introduce Latter-day Saints to the JST material that was now easily available, and to encourage its use. Some examples of this effort published around the time the Tanners were making their claim include:
- Robert J. Matthews, “The Bible and Its Role in the Restoration,” Ensign, Jul 1979, 41 off-site
- Robert J. Matthews, “Plain and Precious Things Restored,” Ensign, Jul 1982, 15 off-site
- Robert J. Matthews, “Joseph Smith’s Efforts to Publish His Bible ‘Translation’,” Ensign, Jan 1983, 57–58. off-site
- Monte S. Nyman, “Restoring ‘Plain and Precious Parts’: The Role of Latter-day Scriptures in Helping Us Understand the Bible,” Ensign, Dec 1981, 19–25 off-site
The Church is not, and was not, embarrassed by the JST. In its historical context, the critics' claim is incredibly ill-informed.
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Why are there discrepancies between translations in the Book of Mormon, King James Bible and the Joseph Smith Translation of the Bible?
Parallel passages from the Book of Mormon and Joseph Smith Translation of the Bible sometimes disagree not only with the King James Version of the Bible, but also with each other
Parallel passages from the Book of Mormon and Joseph Smith Translation of the Bible sometimes disagree not only with the King James Version of the Bible, but also with each other. Critics ask why Joseph's earlier work (i.e., the Book of Mormon) generally followed the King James Version of the Bible closely while his later work (i.e., the Joseph Smith Translation of the Bible) did not. Critics ask which translation did Joseph get right, implying that one is wrong, hence bringing his prophetic calling into question. Critics generally cite any of a number of passages from Matthew 5-7 from the King James Version and Joseph Smith Translation and 3 Nephi 12-14 from the Book of Mormon. A much celebrated example is:
Matthew 6:25-27 (King James Version)
- 25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
- 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
- 27 Which of you by taking thought can add one cubit unto his stature?
3 Nephi 13꞉25-27) (Book of Mormon)
- 25 And now it came to pass that when Jesus had spoken these words he looked upon the twelve whom he had chosen, and said unto them: Remember the words which I have spoken. For behold, ye are they whom I have chosen to minister unto this people. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
- 26 Behold the fowls of the air, for they sow not, neither do they reap nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
- 27 Which of you by taking thought can add one cubit unto his stature?
Matthew 6:25-27 (Joseph Smith Translation)
- 25 And, again, I say unto you, go ye into the world, and care not for the world; for the world will hate you, and will persecute you, and will turn you out of their synagogues.
- 26 Nevertheless, ye shall go forth from house to house, teaching the people; and I will go before you.
- 27 And your heavenly Father will provide for you, whatsoever things ye need for food, what ye shall eat; and for raiment, what ye shall wear or put on.
Joseph had different purposes in mind in his different translations
Joseph had different purposes in mind in his different translations. This is not unique or unusual in scripture—even the Bible. Hence, neither the Book of Mormon nor the Joseph Smith Translation of the Bible can be discounted because of seeming discrepancies with each other or with the King James Version of the Bible.
Joseph Smith had different purposes in mind when bringing forth the Book of Mormon and the Joseph smith Translation. His purpose in bringing forth the Book of Mormon was to witness "the reality that "Jesus is the Christ, the Eternal God, manifesting himself unto all nations". Departing from the King James Version, i.e., the translation familiar to those who would become the Book of Mormon's first readers, would have been a stumbling block in achieving its purpose. On the other hand, Joseph's later purpose in bringing forth the Joseph Smith Translation is largely understood to have been one of redaction, or inspired commentary—to resolve confusion regarding biblical interpretation[27] Hence the different wording, and in some cases, even content.
Biblical Parallel
Gleason Archer, well known Evangelical Christian and the Author of a highly respected book called "Encyclopedia of Bible Difficulties", addresses the issue of Paul citing deficient Greek Septuagint translations that appear in our New Testaments today in lieu of better translations of the Old Testament he could have come up with. Archer says:
Suppose Paul had chosen to work out a new, more accurate translation into Greek directly from Hebrew. Might not the Bereans have said in reply, "that’s not the way we find it in our Bible. How do we know you have not slanted your different rendering here and there in order to favor you new teaching about Christ?" In order to avoid suspicion and misunderstanding, it was imperative for the apostles and evangelists to stick with the Septuagint in their preaching and teaching, both oral and written.
We, like the first-century apostles, resort to these standard translations to teach our people in terms they can verify by resorting to their own Bibles, yet admittedly, none of these translations is completely free of faults. We use them nevertheless, for the purpose of more effective communication than if we were to translate directly from the Hebrew or Greek.[28]
Archer's point is that it is more important in certain settings that Paul's writings be familiar rather than 100% precise.
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Notes
- ↑ Robert J. Matthews, "A Plainer Translation": Joseph Smith's Translation of the Bible: A History and Commentary (Provo, UT: Brigham Young University Press, 1985), 253.
- ↑ Robert J. Matthews, "Joseph Smith as Translator," in Joseph Smith, The Prophet, The Man, edited by Susan Easton Black and Charles D. Tate, Jr. (Provo: Religious Studies Center, 1993), 80, 84.
- ↑ "History of Joseph Smith," 592; 1 Nephi 13:28; see 13:23–29.
- ↑ Kent P. Jackson, Understanding Joseph Smith's Translation of the Bible (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book Company, 2022), 34–35.
- ↑ 5.00 5.01 5.02 5.03 5.04 5.05 5.06 5.07 5.08 5.09 5.10 Kent P. Jackson, "Some Notes on Joseph Smith and Adam Clarke," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 40/2 (2 October 2020). [15–60] link
- ↑ Haley Wilson and Thomas Wayment, "A Recently Recovered Source: Rethinking Joseph Smith’s Bible Translation," Journal of Undergraduate Research (March 2017) off-site
- ↑ Thomas A. Wayment and Haley Wilson-Lemmon, "A Recovered Resource: The Use of Adam Clarke’s Bible Commentary in Joseph Smith’s Bible Translation," in Producing Ancient Scripture: Joseph Smith’s Translation Projects in the Development of Mormon Christianity, eds. Michael Hubbard MacKay, Mark Ashurst-McGee, and Brian M. Hauglid (Salt Lake City: University of Utah Press, 2020), 262–84.
- ↑ Thomas A. Wayment, "Joseph Smith, Adam Clarke, and the Making of a Bible Revision," Journal of Mormon History 46, no. 3 (July 2020): 1–22.
- ↑ Transcript of Laura Harris Hales, "Joseph Smith's Use of Bible Commentaries in His Translations - Thomas A. Wayment," LDS Perspectives, September 26, 2019, https://www.ldsperspectives.com/2017/09/26/jst-adam-clarke-commentary/.
- ↑ Kurt Manwaring, "10 Questions with Thomas Wayment," From the Desk of Kurt Manwaring, January 2, 2019, https://www.fromthedesk.org/10-questions-thomas-wayment/.
- ↑ See, for instance, Kevin L. Barney, "A Commentary on Joseph Smith’s Revision of First Corinthians," Dialogue: A Journal of Mormon Thought 53, no. 2 (Summer 2020): 57–105.
- ↑ Kevin Barney, "On Secondary Source Influence in the JST," By Common Consent, April 16, 2021, https://bycommonconsent.com/2021/04/16/on-secondary-source-infuence-in-the-jst/
- ↑ Kent P. Jackson, "Was Joseph Smith Influenced by Outside Sources in His Translation of the Bible?," Proceedings of the 2022 FAIR Conference (August 2022). link
- ↑ Kent P. Jackson, "New Discoveries in the Joseph Smith Translation of the Bible," in Religious Educator 6, no. 3 (2005): 149–160 (link).
- ↑ George Q. Cannon, The Life of Joseph Smith (Salt Lake City: Juvenile Instructor Office, 1888), 142.
- ↑ Lavina Fielding Anderson, "Church Publishes First LDS Edition of the Bible," Ensign (Oct 1979): 9.
- ↑ Robert J. Matthews, "The Bible and Its Role in the Restoration," Ensign, Jul 1979, 41 off-site; "Plain and Precious Things Restored," Ensign, Jul 1982, 15 off-site; "Joseph Smith’s Efforts to Publish His Bible ‘Translation’," Ensign, Jan 1983, 57–58. off-site; Monte S. Nyman, "Restoring ‘Plain and Precious Parts’: The Role of Latter-day Scriptures in Helping Us Understand the Bible," Ensign, Dec 1981, 19–25 off-site
- ↑ Bruce R. McConkie, "This Generation Shall Have My Word Through You," Ensign (June 1980): 54.
- ↑ Bruce R. McConkie, "https://www.lds.org/ensign/1985/12/come-hear-the-voice-of-the-lord?lang=eng Come: Hear the Voice of the Lord]," Ensign (December 1985): 54.
- ↑ 20.0 20.1 David M. Calabro, "An Early Christian Context for the Book of Moses," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 47/7 (20 September 2021). [181–262] link
- ↑ See also 2 Nephi 31꞉3.
- ↑ Joseph Smith, Teachings of the Prophet Joseph Smith, ed. Joseph Fielding Smith (Salt Lake City: Deseret Book Company, 1938), 10–11.
- ↑ Jeff Lindsay and Noel B. Reynolds, "'Strong Like unto Moses': The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44/1 (26 March 2021). [1–92] link Noel B. Reynolds, "The Brass Plates Version of Genesis," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 34/5 (15 November 2019). [63–96] link
- ↑ 2 Nephi 29:8
- ↑ Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 385.( Index of claims )
- ↑ Lavina Fielding Anderson, "Church Publishes First LDS Edition of the Bible," Ensign (Oct 1979): 9.
- ↑ Kevin Barney, "The Joseph Smith Translation and Ancient Texts of the Bible," Dialogue: A Journal of Mormon Thought 19 no. 3 (Fall 1986), 85-102.
- ↑ Gleason L. Archer, An Encyclopedia of Bible Difficulties (Grand Rapids, Michigan, Zondervan, 1982), 31. ISBN 0310435706.
Articles of Faith
Jump to Subtopic:
Different versions of the Articles of Faith
Summary: There is a version of the 13th Article of Faith that originally contained this phrase: "But an idle or lazy person cannot be a Christian, neither have salvation. He is a drone, and destined to be stung to death and tumbled out of the hive."
Jump to details:
- Question: Why are there different versions of the Articles of Faith?
- Question: Is it true that there used to be fourteen Articles of Faith?
Text of various versions of the Articles of Faith
Summary: Various summaries of LDS belief and practice are included here for comparison and reference
Jump to details:
- Articles of Faith: 1834 (Cowdery)
- Articles of Faith: 1836 (Joseph Young)
- Articles of Faith: 1840 (Orson Pratt)
- Articles of Faith: 1842 (Orson Hyde)
- Articles of Faith: 1842 (Wentworth letter)
- Articles of Faith: 1849 (Flanigan)
- Articles of Faith: 1853 (Haven)
- Articles of Faith: 1853 (Findly)
- Articles of Faith: 1855-57(John Taylor)
Articles of Faith: 1834 (Cowdery)
Source: Oliver Cowdery, "Address," Latter Day Saints' Messenger and Advocate 1 no. 1 (October 1834), 2.
Articles of Faith: 1834 (Oliver Cowdery)
That our principles may be fully known we here state them briefly:
We believe in God, and his Son Jesus Christ. We believe that God, from the beginning, revealed himself to man; and that whenever he has had a people on earth, he always has revealed himself to them by the Holy Ghost, the ministering of angels, or his own voice. We do not believe that he ever had a church on earth without revealing himself to that church: consequently, there were apostles, prophets, evangelists, pastors, and teachers, in the same.—We believe that God is the same in all ages; and that it requires the same holiness, purity, and religion, to save a man now, as it did anciently; and that as HE is no respecter of persons, always has, and always will reveal himself to men when they call upon him.
We believe that God has revealed himself to men in this age, and commenced to raise up a church preparatory to his second advent, when he will come in the clouds of heaven with power and great glory.
We believe that the popular religious theories of the day are incorrect; that they are without parallel in the revelations of God, as sanctioned by him; and that however faithfully they may be adhered to, or however zealously and warmly they may be defended, they will never stand the strict scrutiny of the word of life.
We believe that all men are born free and equal; that no man, combination of men, or government of men, have power or authority to compel or force others to embrace any system of religion, or religious creed, or to use force or violence to prevent others from enjoying their own opinions, or practicing the same, so long as they do not molest or disturb others in theirs, in a manner to deprive them of their privileges as free citizens—or of worshiping God as they choose, and that any attempt to the contrary is an assumption unwarrantable in the revelations of heaven, and strikes at the root of civil liberty, and is a subversion of all equitable principles between man and man.
We believe that God has set his hand the second time to recover the remnant of his people, Israel; and that the time is near when he will bring them from the four winds, with songs of everlasting joy, and reinstate them upon their own lands which he gave their fathers by covenant.
And further: We believe in embracing good wherever it may be found; of proving all things, and holding fast that which is righteous.
This, in short, is our belief, and we stand ready to defend it upon its own foundation when ever it is assailed by men of character and respectability. And while we act upon these broad principles, we trust in God that we shall never be confounded!
Neither shall we wait for opposition; but with a firm reliance upon the justice of such a course, and the propriety of disseminating a knowledge of the same, we shall endeavor to persuade men to turn from error and vain speculation; investigate the plan which heaven has devised for our salvation; prepare for the year of recompense, and the day of vengeance which are near, and thereby be ready to meet the Bridegroom!
OLIVER COWDERY. Kirtland, Ohio, October, 1834.
Articles of Faith: 1836 (Joseph Young)
Source: Joseph Young cited in John Hayward, The Religious Creeds and Statistics (1836): 139-140; cited in John W. Welch and David J. Whittaker, "’We Believe…’. Development of the Articles of Faith," Ensign 9/9 (September 1979): 51-55.
‘This Church was organized on the 6th of April, 1830, in the State of New York, and its principal articles of faith are,
‘1. [1] A belief in one true and living God, the creator of the heavens and the earth, and in his Son Jesus Christ, who came into this world 1800 years since, at Jerusalem; was slain, rose from the dead, ascended on high, and now sits on the right hand of the Majesty in the heavens; [3] that through the atonement thus wrought out, all men may come to God and find acceptance; all of which they believe is revealed in the holy Scripture.
2.‘ [4] That God requires all men, wherever his gospel is proclaimed, or his law known, to repent of all sins, forsake evil, and follow righteousness; that his word also requires men to be baptized, as well as to repent; and that the direct way pointed out by the Scriptures for baptism, is immersion. After which, the individual has the promise of the gift of the Holy Spirit…. This gift of the Holy Spirit, was anciently bestowed by the laying on of the apostles’ hands: [5] so this church believes that those who have authority to administer in the ordinances of the gospel, have this right and authority….
3.[10] That God will, in the last days, gather the literal descendants of Jacob to the lands anciently possessed by their fathers; that he will lead them as at the first, and build them as at the beginning…. [7] And that, as men anciently saw visions, dreamed dreams, held communion with angels, and conversed with the heavens, so it will be in the last days, to prepare the way for all nations, languages and tongues, to serve him in truth.
‘4. That the time will come when the Lord Jesus will descend from heaven, accompanied with ten thousand of his saints; that a mighty angel will lay hold on the dragon, bind him, cast him into the pit….
5. They believe in the resurrection of the body; that all men will stand in the presence of God, and be judged according to the deeds, or works, done in this life.’”
Articles of Faith: 1840 (Orson Pratt)
Source: Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), ??. off-site off-site Full title GL direct link [citation needed]
We now proceed to give a sketch of the faith and doctrine of this Church.
First, We believe in God the Eternal Father,and in his Son Jesus Christ, and in the Holy Ghost, who bears record of them, the same throughout all ages and for ever.
We believe that all mankind, by the transgression of their first parents, and not by their own sins, were brought un- [p. 25] der the curse and penalty of that transgression, which consigned them to an eternal banishment from the presence of God, and their bodies to an endless sleep in the dust, never more to rise, and their spirits to endless misery under the power of Satan; and that, in this awful condition, they were utterly lost and fallen, and had no power of their own to extricate themselves therefrom.
We believe, that through the sufferings, death, and atonement of Jesus Christ, all mankind, without one exception, are to be completely, and fully redeemed, both body and spirit, from the endless banishment and curse, to which they were consigned, by Adam's transgression; and that this universal salvation and redemption of the whole human family from the endless penalty of the original sin, is effected, without any conditions whatsoever on their part; that is, that they are not required to believe, or repent, or be baptized, or do any thing else, in order to be redeemed from that penalty; for whether they believe or disbelieve, whether they repent or remain inpenitent, whether they be baptized or unbaptized, whether they keep the commandments or break them, whether they are righteous or unrighteous, it will make no difference in relation to their redemption, both soul and body, from the penalty of Adam's transgression. The most righteous man that ever lived on the earth, and the most wicked wretch of the whole human family, were both placed under the same curse, without any transgression or agency of their own, and they both, alike, will be redeemed from that curse, without any agency or conditions on their part. Paul says, Rom. v. 18. "Therefore, as by the offence of one, judgment came upon ALL men to condemnation; even so, by the righteousness of one, the free gift came upon ALL men unto the justification of life." This is the reason, why ALL men are redeemed from the grave. This is the reason, that the spirits of ALL men are restored to their bodies. This is the reason that ALL men are redeemed from their first banishment, and restored into the presence of God, and this is the reason that the Saviour said, John xii. 32, "If I be lifted up from the earth I will draw ALL men unto me." After this full, complete, and universal redemption, restoration, and salvation of the whole of Adam's race, through the atonement of Jesus Christ, without faith, re- [p. 26] pentance, baptism, or any other works, then, all and every one of them, will enjoy eternal life and happiness, never more to be banished from the presence of God, IF they themselves have committed no sin: for the penalty of the original sin can have no more power over them at all, for Jesus hath destroyed its power, and broken the bands of the first death, and obtained the victory over the grave, and delivered all its captives, and restored them from their first banishment into the presence of his Father; hence eternal life will then be theirs, IF they themselves are not found transgressors of some law.
We believe that all mankind, in their infant state, are incapable of knowing good and evil, and of obeying or disobeying a law, and that, therefore, there is no law given to them, and that where there is no law, there is no transgression; hence they are innocent, and if they should all die in their infant state, they would enjoy eternal life, not being transgressors themselves, neither accountable for Adam's sin.
We believe that all mankind, in consequence of the fall, after they grow up from their infant state, and come to the years of understanding, know good and evil, and are capable of obeying or disobeying a law, and that law is given against doing evil, and that the penalty affixed is a second banishment from the presence of God, both body and spirit, after they have been redeemed from the FIRST banishment and restored into his presence.
We believe, that the penalty of this second law can have no effect upon persons who have not had the privilege, in this life, of becoming acquainted therewith; for although the light that is in them, teaches them good and evil, yet that light does not teach them the law against doing evil, nor the penalty thereof. And although they have done things worthy of many stripes, yet the law cannot be brought to bear against them, and its penalty be inflicted, because they can plead ignorance of, but by the law of their conscience, the penalty thereof being a few stripes.
We believe that all who have done evil, having a knowledge of the law, or afterwards, in this life, coming to the knowledge thereof, are under its penalty, which is not [p. 27] inflicted in this world, but in the world to come. Therefore such, in this world, are prisoners, shut up under the sentence of law, awaiting, with awful fear, for the time of judgment, when the penalty shall be inflicted, consigning them to a second banishment from the presence of their Redeemer, who has redeemed them from the penalty of the FIRST law. But, enquires the sinner, is there no way for my escape? Is my case hopeless? Can I not devise some way by which I can extricate myself from the penalty of this SECOND law, and escape this SECOND banishment? The answer is, if thou canst hide thyself from the all-searching eye of an Omni-present God, that he shall not find thee, or if thou canst prevail with him to deny justice its claim, or if thou canst clothe thyself with power, and contend with the Almighty, and prevent him from executing the sentence of the law, then thou canst escape. If thou canst cause repentance, or baptism in water, or any of thine own works, to atone for the least of thy transgressions, then thou canst deliver thyself from the awful penalty that awaits thee. But, be assured, O sinner, that thou canst not devise any way of thine own to escape, nor do any thing that will atone for thy sins. Therefore, thy case is hopeless, unless God hath devised some way for thy deliverance; but do not let despair seize upon thee: for though thou art under the sentence of a broken law, and hast no power to atone for thy sins, and redeem thyself therefrom, yet there is hope in thy case; for he, who gave the law, has devised a way for thy deliverance. That same Jesus, who hath atoned for the original sin, and will redeem all mankind from the penalty thereof, hath also atoned for thy sins, and offereth salvation and deliverance to thee, on certain conditions to be complied with on thy part.
We believe that the first condition to be complied with on the part of sinners is, to believe in God, and in the sufferings and death of his Son Jesus Christ, to atone for the sins of the whole world, and in his resurrection and ascension on high, to appear in the presence of his Father, to make intercessions for the children of men, and in the Holy Ghost, which is given to all who obey the gospel.
That the second condition is, to repent, that is, all who believe, according to the first condition, are required to [p. 28] come humbly before God, and confess their sins with a broken heart and contrite spirit, and to turn away from them, and cease from all their evil deeds, and make restitution to all they have in any way injured, as far as it is in their power.
That the third condition is, to be baptized by immersion in water, in the name of the Father, Son, and Holy Ghost, for remission of sins; and that this ordinance is to administered by one who is called and authorized of Jesus Christ to baptize, otherwise it is illegal, and of no advantage, and not accepted by him; and that it is to be administered only to those persons, who believe and repent, according to the two preceding conditions.
And that the fourth condition is, to receive the laying on of hands, in the name of Jesus Christ, for the gift of the Holy Ghost; and that this ordinance is to be administered by the apostles or elders, whom the Lord Jesus hath called and authorized to lay on hands, otherwise it is of no advantage, being illegal in the sight of God; and that it is to be administered only to those persons, who believe, repent, and are baptized into this church, according to the three preceding conditions. These are the first conditions of the gospel. All who comply with them receive forgiveness of sins, and are made partakers of the Holy Ghost. Through these conditions, they become the adopted sons and daughters of God. Through this process, they are born again, first of water, and then of the spirit, and become children of the kingdom--heirs of God--saints of the most High--the church of the first-born--the elect people, and heirs to a celestial inheritance, eternal in the presence of God. After complying with these principles, their names are enrolled in the book of the names of the righteous.
They are then required to be humble, to be meek and lowly in heart, to watch and pray, to deal justly; and inasmuch as they have the riches of this world, to feed the hungry and clothe the naked, according to the dictates of wisdom and prudence; to comfort the afflicted, to bind up the broken-hearted, and to do all the good that is in their power: and besides all these things, they are required to meet together as often as circumstances will admit, and partake of bread and wine, in remembrance of the broken [p. 29] body, and shed blood of the Lord Jesus; and, in short, to continue faithful to the end, in all the duties enjoined upon them by the word and spirit of Christ.
"It is the duty and privilege of the saints thus organized upon the everlasting gospel, to believe in and enjoy all the gifts, powers, and blessings which flow from the Holy Spirit. Such, for instance, as the gifts of revelation, prophecy, visions, the ministry of angels, healing the sick by the laying on of hands in the name of Jesus, the working of miracles, and, in short, all the gifts as mentioned in Scripture, or as enjoyed by the ancient saints." We believe that inspired apostles and prophets, together with all the officers as mentioned in the New Testament, are necessary to be in the Church in these days.
We believe that there has been a general and awful apostasy from the religion of the New Testament, so that all the known world have been left for centuries without the Church of Christ among them; without a priesthood authorized of God to administer ordinances; that every one of the churches has perverted the gospel; some in one way, and some in another. For instance, almost every church has done away "immersion for remission of sins." Those few who have practised it for remission of sins, have done away with the ordinance of the "laying on of hands" upon baptized believers for the gift of the Holy Ghost. Again, the few who have practised this last ordinance, have perverted the first, or have done away the ancient gifts, and powers, and blessings, which flow from the Holy Spirit, or have said to inspired apostles and prophets, we have no need of you in the body in these days. Those few, again, who have believed in, and contended for the miraculous gifts and powers of the Holy Spirit, have perverted the ordinances, or done them away. Thus all the churches preach false doctrines, and pervert the gospel, and instead of having authority from God to administer its ordinances, they are under the curse of God for perverting it. Paul says, Gal. i. 8, "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."
We believe that there are a few, sincere, honest, and humble persons, who are striving to do according to the best of their understanding; but, in many respects, they [p. 30] err in doctrine, because of false teachers and the precepts of men, and that they will receive the fulness of the gospel with gladness, as soon as they hear it.
The gospel in the "Book of Mormon," is the same as that in the New Testament, and is revealed in great plainness, so that no one that reads it can misunderstand its principles. It has been revealed by the angel, to be preached as a witness to all nations, first to the Gentiles, and then to the Jews, then cometh the downfall of Babylon. Thus fulfilling the vision of John, which he beheld on the Isle of Patmos, Rev. xiv. 6, 7, 8, " And I saw," says John, "another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying, with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication."
Many revelations and prophecies have been given to this church since its rise, which have been printed and sent forth to the world. These also contain the gospel in great plainness, and instructions of infinite importance to the saints. They also unfold the great events that await this generation; the terrible judgments to be poured forth upon the wicked, and the blessings and glories to be given to the righteous. We believe that God will continue to give revelations by visions, by the ministry of angels, and by the inspiration of the Holy Ghost, until the saints are guided unto all truth, that is, until they come in possession of all the truth there is in existence, and are made perfect in knowledge. So long, therefore, as they are ignorant of any thing past, present, or to come, so long, we believe, they will enjoy the gift of revelation. And when in their immortal and perfect state--when they enjoy "the measure of the stature of the fulness of Christ"--when they are made perfect in one, and become like their Saviour, then they will be in possession of all knowledge, wisdom, and intelligence: then all things will be theirs, whether incipalities or powers, thrones or dominions; and, i [p. 31] short, then they will be filled will all the fulness of God. And what more can they learn? What more can they know? What more can they enjoy? Then they will no longer need revelation.
We believe that wherever the people enjoy the religion of the New Testament, there they enjoy visions, revelations, the ministry of angels, &c. And that wherever these blessings cease to be enjoyed, there they also cease to enjoy the religion of the New Testament.
We believe that God has raised up this church, in order to prepare a people for his second coming in the clouds of heaven, in power, and great glory; and that then the saints who are asleep in their graves will be raised, and reign with him on earth a thousand years.
And now we bear testimony to all, both small and great, that the Lord of Hosts hath sent us with a message of glad tidings--the everlasting gospel, to cry repentance to the nations, and prepare the way of his second coming. Therefore repent, O ye nations, both Gentiles and Jews, and cease from all your evil deeds, and come forth with broken hearts and contrite spirits, and be baptized in water, in the name of the Father, Son, and Holy Ghost, for remission of sins, and ye shall receive the gift of the Holy Spirit, by the laying on of the hands of the Apostles or Elders of this church; and signs shall follow them that believe, and if they continue faithful to the end, they shall be saved. But woe unto them, who hearken not to the message which God has now sent, for the day of vengeance and burning is at hand, and they shall not escape. Therefore, REMEMBER, O reader, and perish not!
Articles of Faith: 1842 (Orson Hyde)
Source: Orson Hyde, Ein Ruf aus der Vüste, Eine Stimme aus dem Schoose der Erde. Kurzer Ueberblick des Ursprungs und der Lehre der Kirche "Jesus Christ of Latter-day Saints" in Amerika, Gekannt von Manchen Unter der Benennung: "Die Mormonen." [published in 1960 in English as A Cry from the Wilderness, a Voice from the Dust of the Earth] (Frankfurt am Main, Germany, 1842), ??. [citation needed]
Articles of Faith: 1842 (Wentworth letter)
Letter sent by Joseph Smith to John Wentworth, (1 March 1842); Times and Seasons 3/9 (1 March 1842): 709-710; reprinted in History of the Church 4:537. Canonized as Articles of Faith.
[1] We believe in God the Eternal Father, and in his son Jesus Christ, and in the Holy Ghost.
[2] We believe that men will be punished for their own sins and not for Adam's transgression.
[3] We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the Gospel.
[4] We believe that these ordinances are 1st, Faith in the Lord Jesus Christ; 2d, Repentance; 3d, Baptism by immersion for the remission of sins; 4th, Laying on of hands for the gift of the Holy Ghost.
[5] We believe that a man must be called of God by "prophesy, and by laying on of hands" by those who are in authority to preach the gospel and administer in the ordinances thereof.
[6] We believe in the same organization that existed in the primitive Church, viz: apostles, prophets, pastors, teachers, evangelists, &c.
[7] We believe in the gift of tongues, prophesy, revelation, visions, healing, interpretation of tongues &c.
[8] We believe the bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.
[9] We believe all that God has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the kingdom of God.
[10] We believe in the literal gathering of Israel and in the restoration of the T, and that the earth will be renewed and receive its paradasaic glory.
[11] We claim the privilege of worshipping Almighty God according to the dictates of our conscience, and allow all men the same privilege let them worship how, where, or what they may.
[12] We believe in being subject to kings, presidents, rulers, and magistrates, in obeying honoring. and sustaining the law.
[13] We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, "We believe all thing, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things.
Articles of Faith: 1849 (Flanigan)
Source: J.H. Flanigan, Mormonism Triumphant! Truth Vindicated. Lies Refuted, The Devil Mad, and Priestcraft in Danger!!! Being a Reply to Palmer’s Internal Evidence Against the Book of Mormon (Liverpool: Printed by R. James, 1849): 32
Latter-day Saints’ Faith
We believe in God the eternal Father, and his son Jesus Christ, and in the Holy Ghost.
We believe that through the atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the gospel.
We believe that these ordinances are:--1st. Faith in the Lord Jesus Christ. 2nd. Repentance. 3rd. Baptism by immersion for the remission of sins. 4th. Laying on of hands for the gift of the Holy Spirit. 5th. The Lord’s Supper.
We believe that men must be called of God by inspiration, and by laying on of hands by those who are duly commissioned to preach the gospel and administer in the ordinances thereof.
We believe in the same organization that existed in the primitive church, viz., apostles, prophets, pastors, teachers, evangelists, &c.
We believe in the powers and gifts of the everlasting gospel, viz., the gift of faith, discerning of spirits, prophecy, revelation, visions, healing, tongues, and the interpretation of tongues, wisdom, charity, brotherly love, &c.
We believe the word of God recorded in the bible, we also believe the word of God recorded in the Book of Mormon, and in all other good books.
We believe all that God has revealed, all that he does now reveal, and we believe that he will yet reveal many more great and important things pertaining to the kingdom of God and Messiah’s second coming.
We believe in the literal gathering of Israel, and in the restoration of the ten tribes; that Zion will be established upon the western continent, that Christ will reign personally upon the earth a thousand years, and that the earth will be renewed and receive its paradisiacal glory.
We believe in the literal resurrection of the body, and that the dead in Christ will rise first, and that the rest of the dead live not again until the thousand years are expired.
We claim the privilege of worshipping Almighty God according to the dictates of our conscience unmolested, and allow all men the same privilege, let them worship how or where they may.
We believe in being subject to kings, queens, presidents, rulers, and magistrates, in obeying, honouring, and sustaining the law.
We believe in being honest, true, chaste, temperate, benevolent, virtuous, and upright, and in doing good to all men; indeed we may say that we follow the admonition of Paul, we ‘believe all things,’ we ‘hope all things,’ we have endured very many things, and hope to be able to ‘endure all things.’ Everything virtuous, lovely, praiseworthy, and of good report we seek after, looking forward to the ‘recompense of reward.’
Articles of Faith: 1853 (Haven)
Source: David J. Whittaker [Historians Corner, edited by James B. Allen], "Early Mormon Imprints In South Africa," Brigham Young University Studies 20 no. 4 (Summer 1980), 401-416. Original: Jesse Haven, Some of the Principle Doctrines or Belief of the Church (Cape Town, South Africa, 1853), PAGES? [citation needed]
The appearance in Cape Town, South Africa, on 8 June 1853 of Some of the Principal Doctrines of Belief of The Church of Jesus Christ of Latter Day Saints marks the printed beginnings of the Mormon missionary effort in that area of the world. Its author, Jesse Haven, was the first president of the South African Mission of The Church of Jesus Christ of Latter-day Saints. Called during a special missionary conference in Salt Lake City on 28-29 August 1852….
SOME OF THE PRINCIPAL DOCTRINES, &c.
"We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost."
We believe that God is a distinct personage, having body and parts like man, for we read that God said "Let us make man in our own image, after our likeness."
We believe the personage of God, can no more than the person of man, be in two separate and distinct places at the self same instant of time.
We believe the personage of God is filled with the Holy Ghost, and this Holy Ghost or Spirit of God, is diffused through all space, and by this spirit, God is every where present beholding the works of his hands.
"We believe that men will be punished for their own sins, and not for Adam's transgression."
We believe Christ atoned for the original sin of Adam, therefore little children that die, without one exception, will be saved.
"We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the Gospel.
"We believe that these ordinances are; 1st. Faith in the Lord Jesus Christ; 2nd. Repentance, 3rd. Baptism by immersion for the remission of Sins; 4th. Laying on of hands for the gift of the Holy Ghost.
"We believe that a man must be called of God by "prophecy, and by laying on of hands" by those who are in authority to preach the gospel and administer in the ordinances thereof.
"We believe in the same organization that existed in the primitive Church, viz. Apostles, Prophets, Pastors, Teachers, Evangelist, &c.
"We believe in the gifts of tongues, prophecy, revelation, visions, healing, interpretation of tongues, &c.
"We believe the Bible to be the Word of God as far as it is translated correctly," and a history of the House of Israel.
"We believe the Book of Mormon to be the Word of God," and a history of the branch of one of the Tribes of Israel, viz: the Tribe of Joseph, it also contains a short history of a people called "Jaredites."
"We believe all that God has revealed, all that he does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.
"We believe in the literal gathering of Israel, and in the restoration of the Ten Tribes. That Zion will be built upon the American continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiac glory."
We believe in the baptism for the dead, a doctrine spoken of by Paul but not explained. This doctrine when rightly and fully understood, appears one of the most glorious doctrines revealed for the salvation of the human family.
We believe in future rewards and punishments, and that mankind will be rewarded according to their works or deeds done in the body. Paul speaks of three different glories, viz. "One glory of the Sun, and another glory of the Moon, and another glory of the Stars," to one of these glories all of the human family will go, except those who commit the unpardonable sin; for them there is no kingdom of glory, but they will become the sons of Perdition, and will have no forgiveness in this world nor in that which is to come. All the human family, except these sons of Perdition, by the death and resurrection of Christ, will be redeemed in the own due time of the Lord from the power of the devil, and be brought into one of the above glories. Paul speaks of being "caught up to the third heaven," showing distinctly that there are three different degrees of glory.
We believe that those who obtain the glory of the Sun, will enjoy the presence of God and His Son Jesus Christ.
We believe that those who will be like the glory of the Moon, will enjoy the "presence of the Son, but not the fulness of the Father."
We believe those who will be like the glory of the Stars, will not enjoy the presence of the Father neither of the Son, but will receive the "Holy Spirit through the ministration" of the other glories, and will also be administered to by Angels. These will not come forth in the first resurrection, but will be shut up in prison through the millennial reign of Christ and His Saints upon the earth, after which, they will be brought forth to inherit a glory they have lived for.
We believe God has raised up a Prophet to whom He has revealed the fullness of the everlasting gospel, and as the forerunner of the second coming of Christ upon the earth.
We believe the Lord is now sending forth His servants for the last time to prune His vineyard,--calling upon all to repent and be baptized for the remission of sins.
We believe as soon as a person receives and obeys the gospel, it is his duty, as soon as circumstances will permit, to gather out from amongst the wicked, and go to the place the Lord has appointed for the gathering of His people in the last days.
We believe the judgments of God, such as war, famine, pestilence, &c. are soon to be poured out upon the nations of the earth. Therefore the Lord is now saying by His Servants, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."
We believe woman is naturally more virtous, pure, and religiously disposed than man, therefore, more women than men, will receive and obey the gospel in the last days, and be gathered to Zion.
We believed there has been a law revealed, by which a man in Zion, and in Zion only, or at the place the Lord has commanded His people to gather, can have more than one wife; and this law is under the strictest regulations.
We believe this law is not given to gratify the lusts of men but given for the exaltation of both men and women,--giving to every woman the privilege of filling up the measure of her creation, and lawfully, and honorabley and virtuously obeying the first and great command, "Be fruitful, and multiply, and replenish the earth."
We believe on the account of the wars that are soon to be amongst the nations of the earth, the the wicked will slay the wicked,--men will be killed off, and the women will flee to Zion for safety; then this prophecy will be fulfilled, "And in that day seven women shall take hold of one man, saying, we will eat our own bread, and wear our own apparel; only let us be called by thy name, to take away our reproach." Isaiah.--4th.--1st. Does a woman take the name of a man unless she is married to him?
We believe in marrying for time and for all eternity; and this ordinance must be attended to in this life, if it is not, husband and wife will be deprived of each other in the life to come. "For in the resurrection they neither marry, nor are given in marriage, but are as the Angels of God in Heaven," that is, "they remain separately and singly, without exaltation, in their saved condition, to all eternity," and "are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory."
"We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege let them worship how, where, or what they may.
"We believe in being subject to Kings," Queens, "Presidents, Rulers, Magestrates" and all who are in authority over us, "and in obeying, honoring and sustaining the law."
"We believe in being honest, true, chaste, benevolent, virtous, and in doing good to all men."
"We believe in seeking after truth, and are willing to receive and embrace it, from any and every one that has truth to impart.
Articles of Faith: 1853 (Findly)
Source: Hugh Findly [Findlay], The Mormons or Latter-day Saints (Bombay, India, 1853), PAGES?? [citation needed]
Articles of Faith: 1855-57(John Taylor)
Source: "A Short Account of the Faith and Doctrines of the Church of Jesus Christ of Latter-day Saints," The Mormon [edited by John Taylor from February 17, 1855 to September 19, 1857]; reprinted Deseret News 13. 51 (September 14, 1864): 395.
We believe in God, the Eternal Father, and in his Son Jesus Christ, and in the Holy Ghost, who bears record of them forever.
We believe that all mankind, through the transgression of our first parents, were brought under the curse and penalty of transgression, but that through the sufferings, , death and atonement of Jesus Christ, all are to be redeemed from any effects of original transgression; that as they were placed under a penalty without any act of their own, so they were delivered from it precisely on the same terms. ‘For as by the offence of one judgment came upon all men to condemnation; even so, by the righteousness of one, the free gift came upon all men unto the justification of life’ [Romans 5. 18]
We believe that little children are innocent, and not under transgression; that they are incapable of obeying any law, not believing good or evil; and Jesus says, ‘Of such are the kingdom of heaven; but they, when they arrive at years of maturity, and know good from evil, and are capable of obeying or disobeying a law; if they then transgress, they will be condemned for breaking a known law.
We believe that no man will be condemned for not obeying a law that he does not know; and that consequently millions of the human family who have never had the gospel are better off than those who have had that privilege, and disobeyed it. That mankind will be judged according to what they have, and not according to that they have not done ‘according to the deeds done in the body.’
We believe that faith in God, and in the sufferings, death and atonement of our Lord and Savior Jesus Christ, and in his resurrection and ascension on high, and in the Holy Ghost, which is given to all who obey the gospel, and is one of the first conditions.
That the next is to repent of—to confess, and to turn away from their sins, and make restitution to all whom they have injured, as far as it is in their power.
'That the third is to be baptized by immersion in water, in the name of the Father, Son, and Holy Ghost, ‘for remission of sins.’ And that this ordinance must be performed by one having authority, or otherwise it is of no avail.
'The fourth is, to receive the laying on of hands, in the name of Jesus Christ, for the gift of the Holy Ghost. And this ordinance must also be administered by the Apostles, or Elders, whom the Lord Jesus has called to lay on hands, nor then it is it of any advantage except to those persons who have complied with the afore-named three conditions.
'We believe that the Holy Ghost is the same now, as it was in the apostolic days formerly, and that when a church is organized, it is their privilege to have all the gifts, powers and blessings which flow from the Holy Spirit.
‘Such, for instance, as the gifts of revelation, prophecy, visions, the ministry of angels, healing the sick by the laying on of hands in the name of Jesus, the working of miracles, and, in short, all the gifts as mentioned in Scripture, or as enjoyed by the ancient saints.’
We believe that baptized apostles and prophets, together with all the officers as mentioned in the New Testament, are necessary to be in the Church in these days.
‘We believe that there has been a general and awful apostasy from the religion of the New Testament, so that all the known world have been left for centuries without the Church of Christ among them; without a priesthood authorized of God to administer ordinances; that every one of the churches have perverted the gospel; some in one way and some in another. For instance, almost every church has done away’ immersion for remission of sins.’ Those few who have practiced it for remission of sins, have done away the ordinance of the laying on of hands’ upon baptized believers for the gift of the Holy Ghost. Again, the few who have practiced the last ordinance have perverted the first, or have done away the ancient gifts, powers and blessings which flow form the Holy Spirit, or have said to inspired apostles and prophets, we have no need of you in the body in these days. Those few, again, who have believed in and contended for the miraculous gifts and powers of the Holy Spirit, have perverted the ordinance or done them away. Thus, all the churches preach false doctrines and pervert the gospel, and instead of having authority from God to administer its ordinances, they are under the curse of God for perverting it. Paul says, Gal 1. 8, ‘Though we or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed.’
‘We believe that there are a few sincere, honest and humble persons who are striving to do according to the best of their understanding; but, in many respects, they err in doctrine because of false teachers and the precepts of men, and that they will receive the fulness of the gospel with gladness as soon as they hear it.’
'We believe in the Bible, the Book of Mormon, and in living and continued revelation, but we also believe that no new revelation will contradict the old.
‘The gospel in the ‘Book of Mormon’ is the same as that in the New Testament, and is revealed in great plainness, as that no one that reads it can misunderstand its principles. It has been revealed by the angel to be preached as a witness to all nations, first in to the Gentiles, and then to the Jews, then cometh the downfall of Babylon. Thus fulfilling the vision of John, which he beheld on the Isle of Patmos, Rev. 14. 6, 7, 8, ‘And I saw’, says John, ‘another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation and kindred, and tongue, and people, saying, with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come; and worship him that made heaven and earth, and the sea, and the fountains of waters. And there followed another angel saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’
‘Many revelations and prophecies have been given to this church since its rise, which have been printed and sent forth to the world. These also contain the gospel in great plainness, and instruction of infinite importance to the Saints. They also unfold the great events that await this generation; the terrible judgments to be poured forth upon the wicked, and the blessings and glories to be given to the righteous. We believe that God will continue to give revelations by visions, by the ministry of angels, and by the inspiration of the Holy Ghost, until the saints are guided into all truth.’
‘We believe that whatever the people enjoy the religion of the New Testament, there they enjoy visions, revelations, the ministry of angels, etc. And that wherever these blessings cease to be enjoyed, there they also cease to enjoy the religion of the New Testament.
‘We believe that God has raised up this church, in order to prepare a people for his second coming in the clouds of heaven, in power, and great glory, and that then the Saints who are asleep in their graves will be raised, and reign with him on earth a thousand years.’
We believe that great judgments await the nations of the earth, on account of their wickedness, and that when the gospel shall have been sufficiently proclaimed, if they reject it, they will be overthrown and destroyed; that plagues, pestilence and famine will be multiplied upon them; that thrones will be cast down, empires overthrown, and nations destroyed; that when the Spirit of God ceases to restrain the people, the world will be full of blood, carnage and desolation; that peace will be taken from the earth, and from among all people, religions and irreligions. ‘It shall be as with the people, so with the priest,’ etc. Isa.
We believe that the Lord will gather his people from among all nations, unto a land of peace, ‘and give them pastors after his own heart, who shall feed them with knowledge and understanding,’ and they shall be the only people upon the earth that shall not be at war with one another.’
‘We believe that the ten tribes of Israel, with the dispersed of Judah, shall soon be restored to their own lands, according to the covenants which God made with their ancient fathers, and that when this great work of restitution shall take place, the power of God shall be made manifest in signs, and wonders, and mighty deeds far exceeding anything that took place in their exodus from Egypt. Jerusalem will be rebuilt, together with a glorious temple, and the Lord shall visit them also, as well as his Saints in Zion. In that day, the name of the Lord shall become great unto the ends of the earth, and all nations shall serve and obey him, for the wicked shall have perished out of the earth.’
We believe in all principles of truth that have been revealed; in all that is now being revealed, and are prepared to receive all that God will reveal.
We believe that the gospel now being preached by the Latter-day Saints is to call the honest in heart out of Babylon, ‘that they partake not of her sins, nor receive of her plagues.’
We believe in morality, chastity, purity, virtue and honesty; and wish to promote the happiness of our fellow men.
Jesus Christ
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- The Atonement of Jesus Christ
- Latter-day Saints and the symbol of the cross
- Latter-day Saint views of Jesus Christ
- Are Latter-day Saints Christians?
- The "Mormon" and the "Christian" Jesus
- Jesus as the Jewish Messiah
Plan of salvation
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- The Mormon doctrine of "premortal existence"
- Mormon doctrine regarding our mortal existence
- Mormon doctrine regarding our post-mortal existence
- Mormonism and agency
The Mormon doctrine of "premortal existence"
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- Non-Mormon belief in a pre-mortal existence
- Modern revelation regarding a pre-mortal existence
- Biblical support for a pre-mortal existence
Non-Mormon belief in a pre-mortal existence
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- Question: Are Mormons the only ones who believe in the concept of a life before this one?
- Question: Did the early Christian fathers express a belief in a pre-mortal life?
Modern revelation regarding a pre-mortal existence
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Biblical support for a pre-mortal existence
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- Question: Is the Mormon doctrine of a "premortal existence" pagan, unchristian, or unbiblical, and therefore false?
- Questions: What biblical evidence is there for a pre-mortal existence?
- Question: Did Jesus and the apostles believe in pre-mortal life?
Mormon doctrine regarding our mortal existence
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Latter-day Saints and the Bible |
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Creation |
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Genesis |
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Understanding the Bible |
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The Bible and the Book of Mormon |
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If God intended the Fall of Adam and Eve, why did he forbid the fruit? Why did he not simply create them as mortals?
Book of Mormon Central, KnoWhy #269: Why Did Lehi Teach That The Fall Was Necessary? (Video)
Introduction
One of the great problems of the story of Adam and Eve in the Garden of Eden is that we want it to answer all sorts of questions, that it was never intended to answer. And because of this, everyone tends to read between the lines. After all, you might respond with the same sorts of questions. If God didn't ever want Adam and Eve to eat the fruit then why put it in the Garden? If he didn't want Adam and Eve to fall, then why allow the serpent in?
Purpose of mortality
In the Book of Mormon, Lehi has a long discussion about these issues in 2 Nephi 2. And without going into too much detail, what Lehi explains is that God's creation of man isn't finished in the Garden of Eden - that man wasn't perfect there - that God intended for man to develop agency (Lehi refers to this as the power to act as opposed to being acted upon). In framing it in this way, Lehi discusses many of the elements of the garden narrative from Genesis. We have the idea that to act, we have to have knowledge of good and evil (we have to understand purpose and consequences). We couldn't be forced or coerced to choose one over the other (this is why God tells Adam he has a choice with the Tree of Knowledge). So in 2 Nephi 2꞉15 -
- "And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter."
First is the idea of God’s "eternal purposes". This is the reason for our creation. And Lehi suggests that this reason is found in the "end of man". This isn’t about man’s beginning, but man’s eternal destiny. So everything is created – but, it isn’t a perfect creation, and isn’t final (this is contrary to much of Christian thought who see Eden as a perfect creation). And if that "end of man" is free will or agency, then real free will created a necessity for opposition. This is Lehi’s way of understanding the "good and evil" from Genesis 3:. Two outcomes are presented. But for mankind to be able to act (and not be acted upon), compulsion had to be removed so, in the next verse:
To act or be acted upon
- "Wherefore, the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself save it should be that he was enticed by the one or the other."
Now this is an interesting dialogue. Lehi starts by pointing out that mankind has to be able to act for himself (again, the expression of free will). And then Lehi goes on to say that there had to be some reason for man to choose to act in one way and not in another. Why this bit of information? Because it gets to the philosophical problem of why Satan is in the Garden. Why does God allow the devil to be there? Would Adam and Eve have fallen if the Devil had not been there? And if they wouldn’t have fallen, could God have prevented the fall by removing the Devil? And if God could have prevented the fall, and didn’t, doesn’t that imply that God wanted the fall to occur? (Well that last bit might be a stretch – or not – depending on your point of view.) But for Lehi, there has to be some kind of enticement to encourage man to act. And so Lehi goes into some detail as to what this means (in the context of the comments above):
The role of Satan
- "And I, Lehi, according to the things which I have read, must needs suppose that an angel of God, according to that which is written, had fallen from heaven; wherefore, he became a devil, having sought that which was evil before God. And because he had fallen from heaven, and had become miserable forever, he sought also the misery of all mankind. Wherefore, he said unto Eve, yea, even that old serpent, who is the devil, who is the father of all lies, wherefore he said: Partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil." (2 Nephi 2꞉17-18)
So the devil becomes the agent of enticement. So let’s summarize to this point –
- God wants to create mankind with free will (the power to act for themselves and not to be acted on).
- Created in the Garden, mankind could not gain this free will without having to understand the difference between Good and Evil.
- God allows man to choose, but in order to do so, God has to create an environment in which Evil can entice man just as much as Good can.
- The source of the enticement was a Devil, who seeks to ruin mankind. And the Devil understands that even if it means furthering God’s plan for the "end of man" only by encouraging the fall of man can he destroy man.
The Fall
So what happens next?
- "And after Adam and Eve had partaken of the forbidden fruit they were driven out of the garden of Eden, to till the earth. And they have brought forth children; yea, even the family of all the earth. And the days of the children of men were prolonged, according to the will of God, that they might repent while in the flesh; wherefore, their state became a state of probation, and their time was lengthened, according to the commandments which the Lord God gave unto the children of men. For he gave commandment that all men must repent; for he showed unto all men that they were lost, because of the transgression of their parents." (2 Nephi 2꞉19-21)
The fall leads to eviction from the Garden. And now the Book of Mormon sets up something that comes from these earlier ideas. Mortality isn’t just a place of acting (and being acted on), it is a probationary period. That is, we learn to know good from evil, and we are given a period of time in which to do so, and in which we can show God how we will act. As a side note, although Lehi doesn’t get into it here, in Mosiah, this is expanded on just a bit. We have this idea of opposition. And on one side we have the devil enticing men to do evil. What is on the other side? Benjamin tells us (Mosiah 3꞉19) "For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord." What entices us to good? It is the Holy Spirit that prompts us and pushes us to do good. We will get a bit more on that later. Why was the eviction necessary? Lehi explains:
- "And now, behold, if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin." (2Nephi 2 22-23)
Here we come back to that problem of an incomplete creation. The garden was not a place of growth and development. Perhaps Lehi is drawing on the conclusion that Adam and Eve couldn’t have children precisely because they didn’t have children in the Garden. But the idea stems from the notion that if God wanted Adam to have free will (to be able to act instead of being acted upon) that it couldn’t happen in the Garden as it was. Without opposition, Adam could not be empowered to act for himself. If he was only given one choice, it couldn’t really be called a choice – it would simply be another situation in which Adam was being acted upon (if that makes sense). So the fall creates that ability to act. But at the same time, we have this idea of nothing changing. Perhaps the best way to explain this is that in the Garden, Adam and Eve were like children. In order to change (in order even to have children) they have to grow up. And Lehi tells us that without the ability to change, this couldn't happen.
Concluding thoughts
The idea is that this isn't simply a narrative about Adam and Eve - it's a narrative about all of us. Perhaps we see the Garden as something akin to the pre-existence, that we have to leave to "grow up" in an environment in which real choice becomes possible. Part of the purpose of the story is to explain the obvious, which has the same reason as it does in the Garden - why is Satan allowed to tempt us here? If God wants us just to be good, then why can't God simply take the devil and banish him so that he cannot influence us during our mortality? All of the questions that the story in Genesis is trying to answer are directly related to questions that we have about our lives in mortality today.
If "the wages of sin is death" as described in Romans 6:23, and the fall of Adam and Eve was a transgression rather than a sin, then why did it introduce death into the world?
The "death" that is the wages of sin is spiritual death—being outside the presence of God
"Transgression" is sometimes used in LDS discourse to distinguish a degree of moral culpability. In one context, a "transgression" violates God's law, but the guilty party is less fully responsible or aware of the moral implications: "In a general sense and in most instances the terms sin and transgression are synonymous, although the use of the term transgression lays emphasis on the violation of the law or rule involved whereas the term sin points up the willful nature of the disobedience" (McConkie, Mormon Doctrine, 804).
Adam and Eve and all humanity were redeemed from physical death by the atonement of Christ (2 Nephi 9꞉12). The "death" that is the wages of sin is spiritual death—being outside the presence of God (Alma 12꞉16-17).
Adam and Eve were told, however, that eating the fruit would cause them to die—the exact nature of their act is immaterial (see Genesis 2꞉17) and Adam and Eve understood this much (Genesis 3꞉2-3). Any disobedience of God's law puts us forever outside his presence—hence the absolute necessity of the atonement of Christ. Without the atonement, even those who are less responsible for their actions would have been lost (Mosiah 3꞉16). By the grace of Christ, however, they are saved.
How did the transgression of Adam and Eve introduce sin into the world?
It happened that way because God had told them it would
Adam and Eve's actions in the garden made them subject to death and put them out of the presence of God, as He had told them it would (Genesis 2꞉17). It happened that way because God had told them it would, as the Bible and other LDS scripture bears witness.
When out of the presence of God, the effects of a sinful world were possible for at least three reasons:
- out of God's presence, it was possible that "sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good" (Moses 6꞉55).
- all people "know good from evil; wherefore they are agents unto themselves," therefore we became subject to the consequences of others' evil choices (Moses 6꞉56).
- Satan was present, and was able to tempt us to do evil (Moses 5꞉13).
If the transgression of Adam and Eve was actually a blessing for them, then why did they feel guilty and afraid when God approached them in the Garden of Eden after they committed their transgression?
Partaking of the fruit gave them knowledge of good and evil, and so their moral awareness made them feel guilty for doing wrong
- Adam and Eve were guilty and afraid because they knew they had violated a commandment of God, and had been told the consequences of doing so. They had also not been taught the gospel or about the Plan of Salvation, and so did not know that the atonement of Christ could free them from the effects of their acts.
- Furthermore, partaking of the fruit gave them knowledge of good and evil, and so their moral awareness made them feel guilty for doing wrong.
- When Adam and Eve learned of the plan of salvation and repented, they did rejoice. Upon learning of Christ,
- ...the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and forever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will. And in that day Adam blessed God and was filled, and began to prophesy concerning all the families of the earth, saying: Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God. And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient. (Moses 5꞉9-11)
If the transgression of Adam and Eve resulted in physical and spiritual death, then why are we only subject to spiritual death for eternity if we do not repent?
We do not suffer eternal physical death for our sins and neither does Adam, for the same reason—the Atonement of Jesus Christ
We do not suffer eternal physical death for our sins and neither does Adam, for the same reason—the Atonement of Jesus Christ:
Adam spake unto the Lord, and said: Why is it that men must repent and be baptized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Garden of Eden. Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world. (Moses 6꞉53-54)
Notes
Mormon perspectives regarding original sin
Summary: Why don't Latter-day Saints believe the doctrine of "original sin" like the rest of Christianity? Do Mormons believe that the Fall of Adam was a "fortunate event?" Is the Church wrong to teach that little children are free from the taint of original sin?
Jump to details:
- Question: What to Latter-day Saints believe regarding the concept of "original sin"?
- Question: Is original sin a biblical doctrine?
- Question: What is the origin of the doctrine of original sin?
- Question: Is the concept of "original sin" part of all Christian theology?
- Question: Does the Book of Mormon contradict the Bible regarding when are children capable of sin?
Birth control
Summary: What is the stance of the Church of Jesus Christ of Latter-day Saints on birth control? The General Handbook of Instructions states: "Husbands must be considerate of their wives, who have a great responsibility not only for bearing children but also for caring for them through childhood…. Married couples should seek inspiration from the Lord in meeting their marital challenges and rearing their children according to the teachings of the gospel."
Jump to details:
- Question: What is the stance of the Church of Jesus Christ of Latter-day Saints on birth control?
- Gospel Topics: "Decisions about birth control and the consequences of those decisions rest solely with each married couple"
Mormon doctrine regarding our post-mortal existence
Jump to Subtopic:
- The Mormon concept of three degrees of glory
- Mormon belief in the deification of Man
- Mormon views regarding the resurrection
- The Sons of Perdition
The Mormon concept of three degrees of glory
Jump to details:
- Question: What is the Mormon concept of Hell?
- Question: What did the Jews and early Christians really believe with regard to a three-part heaven?
- Question: With respect the the three degrees of glory, what does the word "telestial" mean?
- Question: Do the Latter-day Saint "Three Degrees of Glory" have a basis in the Bible?
- Question: Do Mormons believe that there is there progression between the three degrees of glory?
- Question: Did Joseph Smith derive the idea of "three degrees of glory" from Emanuel Swedenborg's book, Heaven and its Wonders and Hell?
- Question: Do Mormons believe that everyone else will be "damned"?
Mormon belief in the deification of Man
Jump to details:
- Gospel Topics: "Latter-day Saints see all people as children of God in a full and complete sense"
- Question: Do Latter-day Saints believe that they will one day 'supplant' God?
- Question: What were the views of early Christians on the deification of man?
- Question: Was the Latter-day Saint concept of deification derived from Greek philosophy?
- Question: What Biblical scriptures discuss the doctrine of the deification of man?
- Question: If a person faithfully practices Mormonism during this life, do they become a god after they die?
- Question: Do Mormon men believe that they will become "gods of their own planets" and rule over others?
- Question: If God was once like us, does that mean that God was once a sinner?
- Question: What do Mormons believe regarding the nature of angels?
- Theosis
The Mormon view of the resurrection
Jump to details:
- Question: Do Mormons believe men have the right to resurrect their spouses by a specific ordinance?
- Question: Do Mormons believe that we will have blood in our bodies when we are resurrected or will it be just flesh and bone?
- Question: Does the statement in 1 Corinthians 15:50 that flesh and blood cannot enter the kingdom of heaven mean that resurrected beings cannot enter heaven?
- Question: Do Mormons believe in the "rapture"?
Sons of Perdition
- Question: What must one do in order to become a son of perdition?
- Question: Will sons of perdition be resurrected?
- Question: Will the sons of perdition be given another chance to achieve celestial glory?
- Question: Are there women who will be among the sons of perdition?
Mormonism and agency
Jump to Subtopic:
Free will
Summary: Science demonstrates that all interactions of matter--including all events in the human brain--are sufficiently caused by previous events. If we know enough about the laws that govern these interactions and the current state of the universe, we would be able to exactly predict any future event. Does this mean that the doctrine of "agency" or "free will" is false, since all human choices are predetermined by the laws of physics?
Jump to details:
- Question: Does Jesus already know who will be returning to God's presence?
- Question: Is the Mormon doctrine of "agency" or "free will" false, since all human choices are predetermined by the laws of physics?
Mormonism and the relationship between grace and works
Jump to details:
- Question: How do Mormons see the relationship between works and grace?
- Question: Do Mormons believe that salvation is based upon works?
- Question: What can the writings of early Christians tell us about how to receive salvation in Jesus Christ?
- Question: Does the Bible teach that individual works are unnecessary?
- Question: Do Mormons ignore the doctrine of grace at the expense of "works"?
- Non-LDS Christian Stephen H. Webb: Joseph Smith does not reject the efficacy or necessity of grace
- Non-LDS Christian Stephen H. Webb: Mormons reject the legacy of Augustine: especially of humanity's corruption due to original sin
InProgress/TOC
Joseph Smith Jr. has been the greatest witness of Jesus Christ in our day. That witness came in 1820 when God the Father and Jesus Christ appeared to him. Throughout his life, Joseph saw Christ many times and frequently testified that Christ lives and is the Savior and Redeemer of every person.
In addition to his witness of Jesus Christ, Joseph was the man ordained of God to restore the Church and gospel of Jesus Christ to the earth.
To view articles about Joseph Smith, click "Expand" in the blue bar:
Life and Character |
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Youth |
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Revelations and the Church |
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Prophetic Statements |
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Society |
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Plural marriage (polygamy) |
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Death |
Video published by The Church of Jesus Christ of Latter-day Saints.
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Source(s) of the criticism
- MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm
- George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 345. ( Index of claims , (Detailed book review))
Joseph Smith and Plural Marriage (Polygamy)
Summary: Plural marriage—or one man marrying multiple women—has been practiced since ancient times (see Genesis 16:1–3; Doctrine and Covenants 132:34–39). It was practiced among the Latter-day Saints as commanded by God (see Doctrine and Covenants 132:32–34, 40), until God directed that the Saints discontinue it (see Official Declaration 1).
Joseph Smith is frequently criticized for his introduction and practice of plural marriage (often called polygamy).
From a Christian perspective, these attacks usually focus on arguing that polygamy is unchristian or unbiblical, and that Joseph hid the truth from the world.
From a secular perspective, it is asserted that the practice of polygamy sprung from Joseph's carnal desires to marry young women. Of particular interest is the fact that Joseph was sealed to women who were already married to other men (polyandry).
To view articles about plural marriage, click "Expand" in the blue bar:
Video from FAIR Conference.
Video from Church History Department.
Critical sources |
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Notes
Essays on various topics in Joseph Smith's plural marriages
| When did plural marriage start? |
Joseph Smith and plural marriage
- Beginnings of plural marriage
- Fanny Alger: Joseph's first plural wife
- Early womanizer?
- Illegal marriages in Ohio?
- Age of wives
- Children of polygamous unions
- Marrying other men's wives?
- Polyandry
- John C. Bennett
John C. Bennett and plural marriage
- John C. Bennett prior to Nauvoo
- Bennett's brothel in Nauvoo
- Rise and Fall of Bennett
- Sarah Pratt
- Bennett and Prostitution
- Nancy Rigdon
- Sidney Rigdon and Bennett's charges
- Stealing missionary wives?
InProgress/TOC
Joseph Smith's announcement that he saw the Father and the Son in 1820 has produced a broad response, from faithful to critical. This set of articles addresses the multiple accounts of the First Vision, the events leading to and occurring after the vision, and a review of the doctrinal developments from the vision.
To view articles about the First Vision, click "Expand" in the blue bar:
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Historical context |
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Doctrinal impact |
Video published by The Church of Jesus Christ of Latter-day Saints.
Video published by BYU Religious Education.
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Notes
Angel Moroni's visit to Joseph Smith, Jr.
Jump to Subtopic:
The identity of the angel that visited Joseph Smith
Jump to Subtopic:
- Some Church sources give the identity of the angel that visited Joseph Smith in 1823 as "Nephi" instead of "Moroni"
- Moroni's visit: spirit versus resurrected being
- Theories that Moroni could have actually been something other than an angel sent by God
Some Church sources give the identity of the angel that visited Joseph Smith in 1823 as "Nephi" instead of "Moroni"
Jump to details:
- Question: Did Joseph Smith originally identify the angel that visited him as "Nephi" instead of "Moroni"?
- Question: Which sources mention Nephi as the angelic visitor who told Joseph Smith about the gold plates?
- Question: Are there sources which identify the angel that visited Joseph as "Moroni" that date prior to the "Nephi" error?
- Question: Did the prophet Nephi visit Joseph at some point in time?
- D. Todd Christofferson: "The June 1839 Manuscript History of the Church says it was Nephi who appeared to Joseph Smith in 1823 rather than Moroni"
- Improvement Era (1970): "This wording in the present Pearl of Great Price is modified from the first printing, in which the messenger was identified as 'Nephi'"
Moroni's visit: spirit versus resurrected being
Summary: Critics are anxious to paint Joseph's early experiences as linked to "magick" or treasure seeking. They thus argue that Joseph Smith described his first angelic visitor as "a dream" in which "a spirit" visited him three times in one night.
Jump to details:
Theories that Moroni could have actually been something other than an angel sent by God
Summary: Some critics have charged that Moroni, the resurrected prophet who gave the Book of Mormon plates to Joseph Smith, was really an angel of Satan. They base this charge on two passages in the New Testament: 2 Corinthians 11:13–15 and Galatians 1:8.
Jump to details:
The physical characteristics of Moroni's visit
Jump to Subtopic:
- Why didn't Joseph Smith's siblings wake up during Moroni's visit?
- Moroni would have struck his head on the ceiling?
Why didn't Joseph Smith's siblings wake up during Moroni's visit?
Summary: It is claimed that when Moroni appeared to Joseph Smith in his room on September 21, 1823, his siblings who were sleeping in the same room should have woken up. They claim that this is evidence that Joseph's story is false. It is claimed that no Church artwork shows Joseph's siblings asleep. The claim is false.
Jump to details:
- Question: Why didn't Joseph's siblings wake up during Moroni's visit?
- Mark Ashurst-McGee: "This argument falls short theoretically. For those who do not believe in Joseph's visions, there was nothing to wake anyone anyway"
- Question: Why didn't Joseph say that his family didn't wake up during Moroni's visit?
- Question: Has God used his power to enforce sleep on other occasions?
- Question: Why does Church artwork portray Joseph as being alone during Moroni's visit?
Moroni would have struck his head on the ceiling?
Summary: In one of the more absurd or desperate attacks upon Joseph's story, some claim that Moroni could not have stood "above the floor" because the ceiling would have been too low and he would have hit his head. Photos easily disprove this absurd claim.
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InProgress/TOC
Temples of The Church of Jesus Christ of Latter-day Saints are sacred places where Church members participate in sacred ceremonies (ordinances) that help them come closer to God and prepare to live forever in an eternal family.
To view articles about Latter-day Saint temples, click "Expand" in the blue bar:
Baptism for the dead |
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The temple endowment |
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Temple sealings |
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Other topics |
Videos below from The Church of Jesus Christ of Latter-day Saints.
Mormonism and Freemasonry
Summary: This summary page contains bibliographic references for various electronic and print items that discuss—or are related to—the 'Mormonism and Freemasonry' issue. The materials that are listed here represent a variety of opinions that are held by Latter-day Saints on this topic. They also represent differing levels of review and publication processes and divergent degrees of documentation.
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- Relationship between Freemasonry and temple ceremonies
- Freemasonry and the Book of Mormon
- Involvement of Latter-day Saint Church leaders in Freemasonry
- Symbolism in Mormon temples
- Claims made by critical books, videos and websites related to Mormonism and Freemasonry
Mormonism and doctrine Mormonism and the nature of God Mormonism and history Mormonism and Christianity Mormonism and racial issues Mormonism and gender issues/Women Mormonism and gender issues/Same-sex attraction Mormonism and science Mormonism and education Mormon responses to atheism Mormonism and culture Mormonism and persecution Mormonism and politics Mormon ordinances Mormonism and priesthood Mormonism and church integrity Mormonism and Church discipline Mormon Reformation Website reviews Mormonism and Wikipedia Mormonism and popular media Countercult ministries Evangelical witnessing to Mormons Criticism of Mormonism/Books Criticism of Mormonism/Video Brigham Young Lucy Mack Smith City of Nauvoo Utah Mormon urban legends or folklore Non-existent quotes Satan Primary sources