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

Index to claims made in An Insider's View of Mormon Origins

This is an index of claims made in this work with links to corresponding responses within the FAIRwiki.

Chapter 1: Joseph Smith as Translator/Revelator

Page	Claim	Response	Use of sources
1	Joseph claimed to translate the Kinderhook plates	Kinderhook Plates	None
1	Illustrations show Joseph Smith translating the plates directly	Church art and historical accuracy	Ensign, Dec. 1983, inside cover, 25; Jan. 1988, 4, 9; Nov. 1988, 35, 46; July 1993, 62; Jan. 1997, 38; Aug. 1997, 11; July 1999, 41.
2	Joseph Smith used a seer stone that he placed in his hat	Joseph Smith and seer stones	Van Wagoner and Walker, "Joseph Smith: 'The Gift of Seeing,'" Dialogue: A Journal of Mormon Thought 15 (Summer 1982): 50-53.
2-3	The plates were often not nearby while Joseph translated them	Book of Mormon translation method	Joseph Smith III, "Last Testimony of Sister Emma," Saints' Herald, 1 Oct. 1879, 290; Howe, "Affidavit of Isaac Hale", Mormonism Unvailed, 265; Martin Harris, interview by John A. Clark, 1828, in The Episcopal Recorder (Philadelphia), 5 Sept. 1840, 94; quoted in Vogel, Early Mormon Documents, 2:266; Joseph Smith Sr., interview by Fayette Lapham quoted in Vogel, Early Mormon Documents, 1:464.
6	Oliver attempted to translate using a divining rod	Joseph Smith and the occult—Working with the rod	D&C 8:6-8; Book of Commandments 7:3.
6	Oliver would ask questions of his divining rod in faith and it would move.	Oliver Cowdery and the "rod of nature"	"Barnes Frisbie account" quoted in Vogel, Early Mormon Documents, 1:603-05, 619-20.
7	Alterations in a different handwriting on the 116 pages would have been readily apparent.	The lost 116 pages of The Book of Lehi	None
8	Joseph was brought to court three times for stone gazing	Joseph Smith's 1826 glasslooking trial	Marquardt and Walters, Inventing Mormonism: Tradition and the Historical Record, 70-75, 174-78.
9	Peter Ingersoll reported that he heard Joseph acknowledge to Isaac Hale that he was never able to see anything in his seer stone.	The Hurlbut affidavits—Peter Ingersoll	"Affidavit of Peter Ingersoll", Howe, Mormonism Unvailed.
9	After he lost the manuscript, Joseph became more vague regarding the method of translation.	Book of Mormon translation method	None
9	Joseph altered the Book of Mormon to modify the description of God and Jesus to be separate beings.	Joseph Smith's early conception of God	1 Nephi 11:16, 18, 21, 32; 13:40
10	Scholars have determined that Joseph consulted an open Bible during translation	Book of Mormon plagiarized from the Bible
10	Joseph copied errors from the King James Bible	Translation Errors from the KJV
11	None of Joseph's changes to the Bible have been supported by manuscript finds	Joseph Smith Translation as a restoration of the original Bible text
11	Some of Joseph's changes to the Bible contradict LDS beliefs
12	Joseph evolved his concept of the Father and Son	Joseph Smith's early conception of God
12	The hieroglyphics next to facsimile 1 state that Hor is the deceased man lying on the altar	Book of Abraham papyri
12	Joseph used this papyrus as his source for Abraham 1 through 2:18	Book of Abraham papyri
13	Near facsimile 3, Hor's name appears at the top and bottom	Book of Abraham papyri
17	Joseph expanded Abraham's curse to include denial of priesthood ordination to blacks	Blacks and the priesthood
17	Joseph got the story for the Book of Abraham from Josephus.	Book of Abraham/Plagiarism accusations [needs work]
19	Joseph's interpretations have been shown by Egyptologists as a mis-reading of the papyri	Book of Abraham papyri
19	A primary source for much of Abraham is Genesis.	Book of Abraham/Plagiarism accusations [needs work]
21	From 1820 to 1834 Joseph believed in one God	Joseph Smith's early conception of God
21	The astronomical concepts in Abraham were common in Joseph Smith's environment
22-24	Joseph's theology was influenced by Thomas Dick's Philosophy of a Future State	Was Joseph Smith's theology influenced by the writings of Thomas Dick?
29	It is easy to identify the Book of Joseph from the papyrus fragments	Book of Abraham papyri
31	Kinderhook plates	Kinderhook Plates
34-35	Joseph translated a Greek psalter.	Joseph Smith and Greek psalter
36	Joseph mistranslated a number of documents.	Joseph Smith as a translator

Chapter 2: Authorship of the Book of Mormon

Page	Claim	Response	Use of sources
39	"...the church has encouraged a 'thorough and impartial examination' of the Book of Mormon, including questions regarding its authorship."	Book of Mormon authorship theories	Talmage, The Articles of Faith, 273. Widtsoe, In Search of Truth: Comments on the Gospel and Modern Thought, 80. Quinn, J. Reuben Clark: The Church Years, 24.
40	Joseph Smith was intellectually capable of writing the Book of Mormon himself.	Book of Mormon authorship theories	B. H. Roberts, Studies of the Book of Mormon, 10, 243, 247. 6. Ibid., 262-63.
40	B.H. Roberts wondered if the Book of Mormon stories were just inspirational tales, and questioned whether it was history or the product of a "pious but immature" mind.	B.H. Roberts' testimony of the Book of Mormon	B. H. Roberts, Studies of the Book of Mormon, 272-273.
41-42	The story of Zelph	Zelph	History of the Church, ed. B. H. Roberts, 2:79-80.
42	Joseph reported that the Kinderhook Plates contained a genealogy back to Ham.	Kinderhook Plates	Roberts, Studies of the Book of Mormon, 243-50.
42	Joseph gave many descriptions of heroes and their treasures hidden in the New York hills.	Joseph Smith and money digging	Roberts, Studies of the Book of Mormon, 243-50.
42	B.H. Roberts concluded that Joseph Smith was capable of writing the Book of Mormon.	B.H. Roberts' testimony of the Book of Mormon	Roberts, Studies of the Book of Mormon, 243-50.
46	The Book of Mormon reflects evangelical Protestantism.	Book of Mormon authorship theories	Alexander Campbell, Delusions: An Analysis of the Book of Mormon, 19.
48	The story of Jesus raising Lazarus from the dead is the source of Alma 19.	Book of Mormon plagiarized from the Bible	None cited, however, this section almost precisely matches the analysis shown in Tanner, The Changing World of Mormonism, p. 117.
48	Alma 19 is derived from evangelical conversion experiences common in the 19th century.	Book of Mormon authorship theories
49	Alma 32 is derived from Jesus's parable of the sower	Book of Mormon plagiarized from the Bible
49	The Book of Mormon was an amalgamation of ideas from Joseph Smith's own environment.	Book of Mormon authorship theories
50-53	Many Book of Mormon stories are derived from the New Testament	Book of Mormon plagiarized from the Bible
55	The decapitation of Laban parallels the story of Judith in the Apocrypha	Book of Mormon plagiarism accusations—Apocrypha
57	LDS position is that the Lamanites are the principal ancestors of the American Indians	Search for the Truth DVD:DNA
57	No Hebrew or Egyptian writing has been discovered in the New World.	Book of Mormon anachronisms—Reformed Egyptian
57	The Book of Mormon provides too short a time for the disappearance of the Nephite/Lamanite language.	Hebrew and Native American languages
57	No indigenous American language has a Hebraic or Egyptian origin	Hebrew and Native American languages
58	B.H. Roberts thought that View of the Hebrews could be a basis for the Book of Mormon	Book of Mormon and View of the Hebrews
58	Roberts investigated the possible connection between the two books because he recognized the utility of having a ground plan to work from to contextualize theological issues	Book of Mormon and View of the Hebrews
58	Roberts concluded that there was a great probability that the Smith family read View of the Hebrews	Book of Mormon and View of the Hebrews
60	Roberts concluded that a copy of View of the Hebrews could have been supplied by Oliver Cowdery	Book of Mormon and View of the Hebrews
60-64	B.H. Roberts' parallels between View of the Hebrews and the Book of Mormon	Book of Mormon and View of the Hebrews
65-66	Joseph Smith received a revelation to send people to Canada to sell the Book of Mormon copyright for $8000. After expenses, the money was to go to the Smith family	Did Joseph Smith attempt to sell the Book of Mormon copyright?	Hiram Page to William E. McLellin, 2 Feb. 1848, in RLDS Library Archives. Whitmer, An Address to All Believers in Christ, 30-31.
66	The writing of the 116 pages served as an "apprenticeship" to learning to write the Book of Mormon.	The lost 116 pages of The Book of Lehi	Author's opinion

Chapter 3: The Bible in the Book of Mormon

Page	Claim	Response	Use of sources
70-71	Joseph Smith Sr.'s 1811 dreams are similar to Lehi's "first" vision and his "tree of life" dream	Joseph Smith, Sr.'s dream and Lehi's vision
82	There are no original motifs in 3 Nephi that are not found in the Gospels	Book of Mormon plagiarized from the Bible
82	Joseph had the words of Christ available to him, but "curiously chose not to use them" for at least half the verses in 3 Nephi 11-28.	Book of Mormon plagiarized from the Bible
82	Joseph may have used a blanket to screen his use of the Bible from his scribe.	Book of Mormon plagiarized from the Bible
83	Oliver "neglected to mention" the use of a Bible in the translation.	Book of Mormon plagiarized from the Bible
83	The Book of Mormon contains twenty-six full chapters from a 1769 edition of the KJV	Book of Mormon plagiarized from the Bible
83	The Sermon at the Temple includes modern errors found in the KJV	Translation Errors from the KJV
90	The Aramaic word "raca" would not have been intelligible to a Nephite.	Book of Mormon anachronisms—Aramaic word "raca" [needs work]
90	The three days of sunlight is not mentioned in the Bible even though North America and Israel are both in the Northern hemisphere.	Three days of darkness

Chapter 4: Evangelical Protestantism in the Book of Mormon

Page	Claim	Response	Use of sources
95	Elements from Joseph Smith's own life form the basis for a portion of the Book of Mormon.	Joseph Smith's environment and the Book of Mormon [needs work]
96	One would not expect to find "camp meeting" elements among ancient Americans.	Kingship and coronation in Book of Mormon [needs work]
97	King Benjamin's farewell speech parallels that of Methodist leader Bishop M'Kendree.	Kingship and coronation in Book of Mormon [needs work]
100	King Benjamin's speech includes elements of typical "revival" meetings.	Kingship and coronation in Book of Mormon [needs work]
106	Alma's conversion parallels that of Darius Williams and Abel Thornton.	Joseph Smith's environment and the Book of Mormon [needs work]
107	Alma's missions are similar to those of traveling preachers.	Joseph Smith's environment and the Book of Mormon [needs work]
114	The Book of Mormon includes hundreds of popular phrases from frontier preaching.	Joseph Smith's environment and the Book of Mormon [needs work]
116	There are "recognizable evangelical phrases" contained in Amulek's and Alma's preaching.	Joseph Smith's environment and the Book of Mormon [needs work]
118	The Book of Mormon is simply "revival literature" cast in a different setting..	Joseph Smith's environment and the Book of Mormon [needs work]
120	The Book of Mormon teaches that all men are evil as a result of the Fall.	Plain and precious Book of Mormon doctrines—The purpose of life
121-122	Joseph evolved his view of the Godhead over time	Joseph Smith's early conception of God
122	The Book of Mormon "vividly" portrays the Father and Son as the same God.	Book of Mormon portrays Father and Son as the same God [needs work]
124	The Book of Mormon contains no information about temple ordinances, exaltation or baptism for the dead.	Book of Mormon and the fulness of the gospel
129-130	B.H. Roberts concluded that Joseph Smith created the anti-Christs Sherem, Nehor and Korihor.	B.H. Roberts' testimony of the Book of Mormon
131	Feelings attributed to the Holy Ghost are simply edifying feelings	Burning in the bosom
131	Edifying feelings are not sufficient to determine truth	Burning in the bosom
131	Many people believe in the truthfulness of their own religion because of similar confirming experiences.	Burning in the bosom
132	It is possible to feel "the sprit" even when listening to a hoax.	Burning in the bosom
132	The LDS church claims exclusive receipt of the Holy Ghost as a gift.	Exclusivity of the gift of the Holy Ghost [needs work]
133	The Holy Ghost is an unreliable means of proving truth	Burning in the bosom
133	The Spirit does not confirm the historical reality of the Book of Mormon	Burning in the bosom

Chapter 5: Moroni and "The Golden Pot"

Page	Claim	Response	Use of sources
138	The story involves the copying and translation of ancestral records	Book of Mormon and the Golden Pot	The story mentions copying records. The author has extrapolated this to also mean translated, despite the fact that the story itself does not mention "translation."
139-142	Luman Walters likely informed Joseph Smith about story of "The Golden Pot"	Book of Mormon and the Golden Pot	Author's speculation
157	Joseph is told to bring Emma to the hill Cumorah on "the next fall equinox."	The autumnal equinox and the Book of Mormon [needs work]
157	Joseph's father said that Joseph married Emma in order to ensure success in obtaining the plates.	The Hurlbut affidavits—Henry Harris
163	Joseph regarded the autumnal equinox as a special day.	The autumnal equinox and the Book of Mormon [needs work]
172	Variants of the Moroni story were told and then standardized after 1830.	Moroni story variants [needs work]
172	Joseph's later narratives talk about a more biblical-type angel.	Moroni story variants [needs work]
173	Many of the magical elements of the Moroni story began disappearing around 1830.	Moroni story variants [needs work]

Chapter 6: Witnesses to the Golden Plates

Page	Claim	Response	Use of sources
175	The witnesses had a "magical mindset" and believed in "second sight"	Book of Mormon witnesses—Character	None
175-176	The witnesses believed in the ability to see spirits and their dwelling places within the local hills	Book of Mormon witnesses—Character	None
178	Martin Harris participated in his own "treasure adventures" after meeting Joseph Smith	Book of Mormon witnesses—Character	Lucy Mack Smith, History of Joseph Smith by His Mother, Lucy Mack Smith (Salt Lake City: Bookcraft, 1958),92, 104. Ezra Booth to Presiding Elder, 8 Nov. 1831, in E. D. Howe, Mormonism Unvailed (Painesville, OH: by the Author, 1834), 186; D&C 110:1.
178	Martin Harris said that he could "see things" in the Hill Cumorah.	Book of Mormon witnesses—Character	Martin Harris, interview by Joel Tiffany, Jan. 1859, in "Mormonism," Tiffany's Monthly (New York City) 5 (Aug. 1859): 166; quoted in Vogel, Early Mormon Documents, 2:306.
179	The Whitmers all believed that they could see things with stones and dowsing sticks	Book of Mormon witnesses—Character	None
179	Oliver Cowdery was a treasure hunter and "rodsman" before he met Joseph Smith.	Joseph Smith and the occult—Working with the rod	Vogel, "Barnes Frisbie Account," Early Mormon Documents, 1:599-621.
179	William Cowdery (Oliver's father) was associated with a treasure seeking group in Vermont.	Joseph Smith and the occult—Working with the rod	Vogel, "Barnes Frisbie Account," Early Mormon Documents, 1:599-621.
186	The Smith's often told neighbors stories about treasures Joseph found in the earth	Joseph Smith and money digging	Jesse Smith to Hyrum Smith, 17 June 1829, Joseph Smith Letterbook, 2:59-61, LDS archives; quoted in Vogel, Early Mormon Documents, 1:552.
188	Joseph claimed to know the location of Captain Kidd's treasure.	The Hurlbut affidavits	Statement of W. R. Hine in Deming, Naked Truths 1 Jan. 1888): 2.
191	A number of witnesses saw a cave in the Hill Cumorah when the plates were returned to the angel	Archaeology and the Hill Cumorah—Is there a cave in the Hill Cumorah containing the Nephite records?	Brigham Young, 17 June 1877, Journal of Discourses 19:38. Wilford Woodruff's journal, 1833-98, typescript, ed. Scott G. Kenny, 9 vols. (Midvale, UT: Signature Books, 1984), 11 Dec. 1869, 6:508-9.
194	Martin Harris said that marvelous things appeared to Hyrum, Joseph Sr. and Joseph Jr. while they were treasure hunting.	Joseph Smith and money digging	Martin Harris, Tiffany's Monthly 5 (Aug. 1859): 165; quoted in Vogel, Early Mormon Documents, 2:305.
194-195	The gold plates that the witnesses saw disappeared when placed on the ground at the hill Cumorah	The Hurlbut affidavits—Willard Chase	Howe, "Affidavit of Willard Chase," Mormonism Unvailed, 242.
195	The witnesses believed that there was a toad the turned into something else hiding in the box that held the plates.	The Hurlbut affidavits—Willard Chase	Howe, "Affidavit of Willard Chase," Mormonism Unvailed.
197	The testimony of the Three Witnesses was a vision rather than an actual visit by an angel	Book of Mormon witnesses—Spiritual or literal	Jessee, Papers of Joseph Smith 1:296.
197	David Whitmer indicated that the visit of the angel was spiritual rather than real.	Book of Mormon witnesses—Spiritual or literal
198	Martin Harris claimed to see the plates with "the eye of faith."	"Eye of Faith"/"Spiritual Eye" statements by Martin Harris
200	David Whitmer claimed that he handled the plates in vision, but not physically	Book of Mormon witnesses—Spiritual or literal
204	The testimony of the Eight Witnesses does not describe a physical incident	Book of Mormon witnesses—Spiritual or literal
204-205	Martin Harris claimed that none of the witnesses saw or handled the plates.	Book of Mormon witnesses—Recant
205	Martin Harris claimed that he never saw or handled the plates.	Book of Mormon witnesses—Recant—Martin Harris
206	The Eight Witnesses hesitated to sign their testimony because their experience was not physical.	Book of Mormon witnesses—Spiritual or literal
206	The gold plates belong to another world rather than this one.	Book of Mormon anachronisms—Gold plates
206	The plates were able to sink and glide through the ground and made noise as they were "rumbling" through the hill.	The Hurlbut affidavits—Willard Chase	Martin Harris, quoted in John A. Clark, "Modern Superstition-The Mormonites," 63; quoted in Vogel, Early Mormon Documents, 2:265. Affidavit of Willard Chase, 11 Dec. 1833, in Howe, Mormonism Unvailed. Lucy Smith, History of Joseph Smith, 83-84.
206-207	Viewing the gold plates "too soon" would cause physical death.	The Hurlbut affidavits—Sophia Lewis	Joseph Smith-History 1:42. Affidavit of Sophia Lewis, 20 Mar. 1834, Susquehanna Register, 1 May 1834, 1. Charles Anthon to E. D. Howe, 17 Feb. 1834, in Howe, Mormonism Unvailed, 272.
207	The declarations of the witnesses "sounded more physical than was intended."	Book of Mormon witnesses—Spiritual or literal	Moses 6:36. D&C 67:10; 131:7. Lucy Smith, History of Joseph Smith, 92.
207	Joseph may have fabricated a "plate-like" object to sustain belief in the plates.	Book of Mormon anachronisms—Gold plates—Descriptions of the plates	None
208	James Strang also produced witnesses to metal plates.	Book of Mormon witnesses—Strangite parallels
211	Joseph appointed James Strang as his successor	James Strang	James J. Strang, "Letter from Joseph Smith to James J. Strang," 18 June 1844, in Voree [WI] Herald 1 (Jan. 1846).
213	All the living witnesses except Oliver Cowdery accepted James Strang's leadership.	James Strang

Chapter 7: Priesthood Restoration

Page	Claim	Response	Use of sources
219	An angelic ordination to the higher priesthood is not mentioned by Joseph at the time the church was organized	Date of the restoration of the Melchizedek priesthood
222	Authority is received through the "Spirit of the Lord" rather than by laying on of hands.	The apostles transferred authority by the laying on of hands
223	The Bible and Book of Commandments do not mention the laying on of hands	Doctrine and Covenants textual changes
223	Early missionaries did not claim that their authority originated with heavenly messengers.	Priesthood restoration
225	The Whitmer family and Oliver Cowdery accepted Hiram Pages revelations as authoritative.	Hiram Page's revelations and seer stone [needs work]
227	The restoration of priesthood from an angel was a spiritual vision rather than a physical event.	Priesthood restoration
228	Joseph invented the story of the angel restoring the priesthood to counter Hurlbut's accusations	The Hurlbut affidavits
232	The events surrounding the priesthood ordination were reinterpreted to bolster Joseph's status.	Priesthood restoration

Chapter 8: The First Vision

Page	Claim	Response	Use of sources
235	Joseph Smith's First Vision account was "simplified" and "retrofitted" to make it more authoritative	First Vision story became more detailed and colorful after 1832?
239	The Book of Commandments states that it was the Book of Mormon that constituted Joseph's call to the work	1832 account doesn't mention new dispensation
239	Oliver Cowdery claimed that it was Moroni that called Joseph to the work rather than Jesus in the First Vision	Oliver Cowdery not aware of First Vision in 1834-35
239	Joseph viewed his First Vision in "evangelical Protestant fashion" until 1838	Motivation in 1832 account is different
240	Joseph rewrote his personal conversion experience in 1838 to satisfy institutional needs	1838 account modified to offset leadership crisis?
240	The 1820 revival described by Joseph better fits the 1824-25 revival	Conflation of 1824-25 revival?
242	Oliver Cowdery said that the revival that affected Joseph came in 1823	Oliver Cowdery not aware of First Vision in 1834-35
245	Joseph was persecuted not for his vision, but because of his treasure digging	1832 account doesn't mention persecution
245	In 1838, Joseph shifted his calling from 1823 to 1820 because of apostasy in the Church	1838 account modified to offset leadership crisis?
248	Joseph wrote his 1838 narrative to secure his position and authority within the church	First Vision fabricated to give "Godly authority"
251-252	Joseph's motive for praying was different in the 1832 account than in the 1838 account	Motivation in 1832 account is different

Further reading

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