Criticism of the Latter Day Saint movement

See also: Criticism of Religion and Anti-Mormonism

Protestors during an LDS general conference in 2006.

Criticism of Mormonism is the criticism of the Latter Day Saint movement, especially of the largest and most prominent group, The Church of Jesus Christ of Latter-day Saints (hereafter referred to as the LDS Church). As defined here, criticism is an all-encompassing term referring to critical scrutiny of Mormon beliefs or practices, with reasons ranging from academic interest, to religious motivations, to outright prejudice.

Criticism That Sacred Texts Were Fabricated by Joseph Smith

The Book of Abraham Fabricated

Main article: Book of Abraham

Joseph Smith came into the possession of several Egyptian papyri, from which he purportedly translated the Book of Abraham, a significant portion of the modern Pearl of Great Price. The papyri were lost for many years, but in the late 1960s portions of the papyri were discovered, accompanied by a bill of sale from Emma Smith (Smith's wife). The extant papyri, as well as the facsimiles preserved by Smith in the Pearl of Great Price, have been translated by modern Egyptologists, and have been conclusively shown to be common Egyptian funery documents unrelated to the content of the Book of Abraham.

Smith's Involvement In Kinderhook Plates Hoax

Main article: Kinderhook Plates

The Kinderhook plates were a set of 6 small, bell-shaped pieces of brass with strange engravings discovered in 1843 in an Indian mound near Kinderhook, Illinois. Designed to appear ancient, the plates were in fact a forgery created by three men (Bridge Whitten, Robert Wiley, and Wilburn Fugate) in Kinderhook who were hoping to trick Latter Day Saints (Mormons), whose headquarters at the time were in nearby Nauvoo.

In what is presumed to have been a statement made directly by Joseph Smith, page 372 of the History of the Church (DHC) reads: "I [Joseph Smith] have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth".

Mormon apologists dispute the statement made by Smith in the History of the Church, claiming it was actually a statement written by William Clayton, Smith's scribe

Authenticity of The Book of Mormon

Mainstream Archaeology Does Not Support Book of Mormon

Main article: Archaeology and the Book of Mormon

The Book of Mormon contains detailed accounts of the lives of peoples that supposedly travelled from the mideast and settled in the Americas around 600 BC. Mainstream archaeologists and anthropologists view the Book of Mormon as a work of fiction. The following accounts in the Book of Mormon are not supported by modern science:

• There were pre-Columbian peoples that were white, literate, had knowledge of Old World languages, and possessed Old World derived writing systems. (E.g. 1 Nephi 13:23 et. seq.)
• They smelted metal and made tools and weapons of iron, steel, and brass. (E.g. Ether 7:9, 10:23)
• They owned domesticated horses and cattle (see Horses in the Book of Mormon).
• They possessed chariots. (E.g. Alma 18:9-12)
• The people covered the "entire land."

Genetic Analysis Does Not Support Book of Mormon

Main article: Genetics and the Book of Mormon

Critics point out that the accounts in the Book of Mormon are inconsistent with findings from the science of genetics . Since the late 1990s and the work of Luigi Luca Cavalli-Sforza and others, scientists have developed techniques to use genetic markers to indicate the ethnic background and history of individual people. It has thus become possible to directly compare genetic evidence of the ethnic background of Native Americans with hypotheses of the origin of Book of Mormon peoples. The Book of Mormon suggests that most or all Native Americans descend from mideast peoples. Studies show that Native Americans have very distinctive DNA genetic markers inconsistent with this hypothesis. Genetic analysis of American Indians show they they descent from eastern asian peoples. Others counter that this takes an overly simplistic approach to a complex problem, and that so many factors confound the approach and data that DNA evidence put forth thus far would not stand up under peer review.

Linguistics Does Not Support Divine Origin of Book of Mormon

Main article: Linguistics and the Book of Mormon

The Book of Mormon contains many linguistic similarities to the King James Bible. In some cases, entire passages of scripture are duplicated in the Book of Mormon. Sometimes the source is acknowledged, as in the book of 2 Nephi, where 18 chapters of Isaiah are quoted. The English text is copied nearly verbatim from the Authorized Version, with minor changes in the majority of verses. In other cases, the source is not acknowledged, especially in the case of seemingly anachronistic borrowings. The use of such references is explained by the LDS as direct or indirect citations from the Brass Plates- a compiled source of all the known prophets at that date, which is very similar to the Bible, while including several other unknown books.

Other connections between the two books include Book of Mormon words and phrases that only appear in their KJV usage, perpetuation of Bible passages considered by most scholars to have been mistranslated in the King James Version, and the apparent use of English homophones. Additionally, one LDS scholar has made the observation that the Book of Mormon uses an archaic vocabulary that seems to reflect 16th- and 17th-century usage rather than the 19th-century usage one would expect if it had been translated by Joseph Smith using contemporary usage (Skousen 2005). This is assuming Smith did not borrow biblical phrases to express concepts during the translation process, as well as borrow pre-constructed Isaiah passages when he realized what he was translating.

A recurring question raised by critics is the grammar used in the Book of Mormon. Controversy surrounds 3 Nephi 11:11, a verse attributed to Jesus. It reads, in part, "...taking upon me the sins of the world, in the which I have suffered..." (bold added). The wording here is questionable, as the passage should read "...in that which I have suffered..." to be grammatically correct.

Book of Mormon Probably Derived From An Eariler Book

Main article: View of the Hebrews

The Book of Mormon, published in 1830, contains many concepts that are identical or nearly identical to those found in an earlier book, View of the Hebrews which was published in 1823, leading to the conjecture that Smith did not recieve the Book of Mormon from divine sources, but rather wrote it himself, partially plagarizing the earlier work.

B.H. Roberts (1857-1933), a prominent LDS scholar and apologist for the Book of Mormon, wrote "Book of Mormon Difficulties: A Study," later published as Studies of the Book of Mormon. Robert's study was a critical examination of the book’s claims and origins that, according to LDS scholars, was intended to "preempt criticisms that could be leveled at the Book of Mormon" . In a letter to President Heber J. Grant and other church officials, Roberts urged "all the brethren herein addressed becoming familiar with these Book of Mormon problems, and finding the answer for them, as it is a matter that will concern the faith of the Youth of the Church now as also in the future, as well as such casual inquirers as may come to us from the outside world." Roberts list of parallels are detailed in Palmer.

Witnesses Retracted Their Testimony

Main article: Three Witnesses

Contrary to popular belief, there is evidence that the Three Witnesses to the Book of Mormon denied their testimonies in later life. Additionally, by the time of Joseph Smith's death, all of the surviving witnesses had left the LDS church, causing some to question the authenticity of their testimonies.

According to a letter by former Mormon church leader Stephen Burnett, Martin Harris denied that he had seen the plates with his naked eyes, and that the Eight witnesses never saw them and hesitated to sign their testimony. This letter is dismissed by Mormon apologists as hearsay and as such is an unreliable account.

Mormon Teachings Inconsistent With Christianity

Historical Christian theologians and Christian apologists who address the topic have taught that Mormonism is a form of pseudo-Christianity (Many Infallible Proofs by Henry M. Morris, page 330), which has departed from historical Christianity's interpretation of the Bible and now espouses beliefs fundamentally different.

Mormonism Criticized As A Cult

Critics sometimes refer to Mormonism as a cult. They often cite the Oath of Vengeance, the death penalties in the Temple Endowment prior to 1990, and historical authoritarianism and personality worship of Joseph Smith and Brigham Young. A popularly cited example of the alleged cultism of Mormonism is the Mountain Meadows Massacre.

Mormons have claimed that critics of Mormonism use subjective definitions of the term cult in "order to further their message."

Criticism of Mormon Treatment of Trinity

Main article: Godhead (Latter Day Saints)

Mormons have been criticized for rejecting the traditional Christian concept of the Trinity formally defined between the 4th and 6th centuries (see Nicene Creed and Athanasian Creed). Mormons believe that God the Father, the Son, and the Holy Spirit are three different beings united in purpose, love, and perfection; they also believe that the Father (and Christ after his resurrection) has a physical body (see Godhead (Latter Day Saints)). In contrast, Trinitarian theology teaches that the Father, Son, and Holy Spirit are three different persons united in substance (or essence), that the Father does not have a physical body, and that Jesus first assumed a physical body when he was born of the virgin Mary, though he was coeternal with the Father and the Holy Spirit.

LDS doctrines have been criticized based on some individuals' interpretations of the Bible, often citing Isaiah 43:10, in which God declares: "before me there was no God formed, neither shall there be after me." Jews and Christians have traditionally interpreted this and similar passages to mean there is, was, and will be only one God. The Mormon response to this criticism argues that a possible alternate reading of this chapter is that God may be saying that no other God will ever take his place. They argue that this alternate reading does not result in a Biblical contradiction of Isaiah with the Lord in Psalms 82:6 or John 10:34.

Orthodox defense of the Trinity against Mormonism focuses on the doctrine of Divine unity, citing passages such as the Shema Yisrael. The LDS understanding of unity derives in part from the Gospel of John in the Holy Bible, specifically John 17:20-23, but more prominently (as with many doctrines in the Church), it is derived from teachings of modern Prophets and Apostles throughout the history of the Church and revelations contained in other Latter Day Saint scriptures.

Salvation

Main article: Perfection (Latter Day Saints)

See also: Plan of Salvation

Another frequent topic of criticism, especially among evangelicals, is the basis of salvation. Along with Catholics , Mormons hold that there is no such thing as exaltation without work, based upon James 2:14-26. This is echoed in the Gospel of Matthew 7:21:

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Some Christian denominations reject such theology, holding instead the belief that salvation is reached through faith alone. For example, in an article not specifically directed against Mormonism, John F. MacArthur said:

There are many who make justification dependent on a mixture of faith and works... This was the error of the Galatian legalists (cf. Galatians 2:16 5:4). Paul called it "a different gospel" (Galatians 1:6, 1:9). The same error is found in virtually every false cult.

This critique is not without controversy because it also condemns the doctrine of the Catholic Church. Because scripture exists to support either point-of-view, one interpretation over the other is not necessarily a distinguishing feature of Christianity. See also Joint Declaration on the Doctrine of Justification.

Authority

Main article: Mormonism and authority

See also: Kingdom of God (Latter-day Saint) and Council of Fifty

Joseph Smith claimed that priesthood authority to act in God's name, had been removed because of apostasy, which Mormons believe occurred not long after the deaths of the original apostles, was prophesied in the Bible (see 2 Thessalonians 2:3 and Great Apostasy). This prophecy warned that an apostasy would occur prior to the second coming and was therefore in keeping with God's plan for mankind. One Christian apologist, Patrick Madrid, believes that a complete apostasy is impossible. He wrote:

Since Christ is the mind and head of his Church (Ephesians 4:15-16), animating the body, the members enjoy an organic spiritual union with him (John 15:1-8). It's inconceivable that he would permit his body to disintegrate under the attacks of Satan.

The LDS belief is that Christ, as Jehovah, also guided the Old Testament prophets and their followers, but that there are Biblical descriptions of many apostasies and warnings against them, evidencing that Jehovah, who was perfect, did not intercede to prevent mankind from using agency and corrupting the true teachings and practices He had established through His prophets.

Catholics often see the Mormon priesthood as a counterfeit of their own Apostolic Succession. Protestants, on the other hand, often believe in the priesthood of all believers.

Most Christians believe that the Canon of Scripture is closed, though the precise number of books in the Bible is disputed among different denominations. Many Protestants consider the Bible the only infallible authority. Latter Day Saints believe that the Book of Mormon, the Pearl of Great Price and the Doctrine and Covenants are also the word of God, and encourage that all four "Standard Works" be read and studied, in addition to new revelations given to current prophets. They also believe that if additional Scripture is found, it too should be embraced as the Word of God (e.g. Paul's Letter to the Laodiceans, which has never been found but referred to by Paul in Colossians 4:16, see also Epistle to the Laodiceans).

Doctrines Changed For Convenience

Polygamy Renounced To Gain Statehood

Main article: Joseph Smith, Jr. and polygamy

Joseph Smith married at least 32 women during his lifetime, including several under the age of 16 (which was not an uncommon age gap in 19th century America), and others that were already married to other men . In some cases, Smith warned teenage girls of eternal damnation if they did not consent to be his wife. In at least two cases, Smith married orphan girls that had come to live at his home.

The practice of polygamy continued after his death, and was officially repudiated several decades later. However, church presidents such as Joseph F. Smith continued to authorize plural marriages even after the church's official repudiation .

The church reversed its policy on Polygamy in 1890, in the midst of a lengthy battle with the federal government over property seizures and statehood. One year after the church received the revelation that Polygamy was prohibited, Utah again applied for statehood and the request was accepted.

Adam-God Doctrine

Main article: Adam-God theory

Brigham Young taught on several occasions during the mid 1800s that God and Adam are the same person. Apostle, Franklin D. Richards, accepted the doctrine taught by Young, stating in a Conference held in June 1854 that "the Prophet and Apostle Brigham has declared it, and that it is the word of the Lord" (emphasis in original).

However, at the time its first introduction, other leaders disagreed with the doctrine, including Apostle Orson Pratt, who expressed that disagreement publicly

The LDS church has since officially repudiated this doctrine.

Blood Atonement

Main article: Blood Atonement

Brigham Young introduced the doctrine that there are some sins that cannot be atoned for through Jesus Christ. He taught that the only way to atone for such sins, a person would have to give up his or her life. The LDS church has since officially repudiated this doctrine.

The Doctrine and Covenants

The Doctrine and Covenants have been edited several times since their introduction as scripture. Circumstantial evidence indicates that the changes may have been deliberately made by Joseph Smith and Oliver Cowdery.

Criticism Related To Temple Practices

Mormon Rituals Copied From Masonic Rituals

Critics allege that Joseph Smith lifted the ritualistic parts of the Temple Endowment from Masonic rituals. Joseph Smith was himself a Mason.

Temple Ordinance Changes

Despite vehement statements by church leadership that the Temple Ordinances should never and have never changed, there is ample evidence that this is precisely what was done. Over the course of the last century and a half, the LDS Endowment and other Temple Ordinances have undergone significant changes. In 1919, the Apostle George F. Richards was tasked to revise the Endowment ceremony, and eliminate the Oath of Vengeance, which he did in 1927.

Additionally, the Blood Oaths went through various changes since 1919. They were finally removed completely from the Endowment Ceremony in 1990. Other portions of the Endowment that have been changed include the Five Points of Fellowship, and the dialog between Satan and the minister that are part of the actors portrayal of events at the beginning of the world.

The Washing and Anointing ceremony has also been changed over the years. There is evidence that the washing and anointing was originally done without a shield in a bathtub, rather than ritually as is currently performed in the Temple. Additionally, in the early 2000's the ritual washing of body parts was replaced by a symbolic washing, and the clothing of the garment is no longer performed by the officiator.

Criticism of Baptism For The Dead

Main article: baptism for the dead

The LDS practice of Baptism for the Dead is criticized by both Christian churches and Jewish groups.

Christian opposition

See also: Baptism for the dead: Christian opposition.

Some other branches of the Christian faith have criticized the Mormon church for its practice of baptizing for the dead. Some Christian sects do not believe that baptism is necessary, and many Christian denominations do not recognize Mormon baptism as Christian baptism.

Jewish Holocaust Victims

See also: Mormonism and Judaism: Baptism for the dead.

Latter-day Saints have baptized, by proxy, several thousand Jewish victims of the Holocaust . This caused controvery with Jewish survivors of the Holocaust. Partly as a result of public pressure, Church leaders in 1995 promised to put into place new policies that would help stop the practice, unless specifically requested or approved by relatives of the victims. Official Church policy states that Church members submit the names of their own relatives for these type of ordinances, and requires that permission of the closest living relative be obtained for any baptism that is to be performed for deceased individuals born within the last 95 years. A few times since then, beginning in late 2002, information surfaced that some members of the Church were submitting such names despite directives from the Church leadership to its members, and criticism from Jewish groups have resurfaced.

Criticims of Mormon Social Policies

Criticism That Mormonism Is Sexist

Main article: Women and Mormonism

The church has been criticized for treating women as inferior to men. In addition to the fact that women cannot join the all-male priesthood, church leaders have said that women are subject to differening rules regarding entry into heaven: former church leader Erastus Snow preached the following: "No woman will get into the celestial kingdom, except her husband receives her, if she is worthy to have a husband; and if not, somebody will receive her as a servant"

During the 1970s and 1980s, church leaders decreased the autonomy that Mormon women had (in areas such as welfare, leadership, training, publishing, and policy setting) and gave increasing supervision to the male preisthood. A typical example of the church attitude towards women's roles is given by church leader Bruce R. McConkie, who wrote that a "woman's primary place is in the home, where she is to rear children and abide by the righteous counsel of her husband" (McConkie, Mormon Doctrine, 844).

Incest and sexual abuse of children continues to be a major problem in some branches of Mormonism .

Various denominations within the Latter Day Saint movement have taken different paths on the subject of women and their role in the church and in society—views ranging from the full equal status and ordination of women to the priesthood as practiced by the Community of Christ, to the Catholic-like patriarchal system practiced by The Church of Jesus Christ of Latter-day Saints today, to the ultra-patriarchal plural marriage system practiced by the Fundamentalist Church of Jesus Christ of Latter Day Saints and other Mormon fundamentalist groups.

Modern feminist concerns about the LDS Church generally deal with the place of women in the Church hierarchy as well as problems of sexual abuse, lack of career opportunities, and family planning.

Crticism that Mormonism Was Racist

Main article: Blacks and Mormonism

The LDS Church banned blacks from full church membership for over a century . Although blacks could be nominal members of the church, they were denied admission into the priesthood, which denied them access to virtually every aspect of the church's sacred activities.

LDS leader Brigham Young legalized slavery in Utah in 1852.

When the church began expanding outside the United States into countries such as Brazil that had large black populations, the church reversed its policy. In 1978, church leaders received, according to their own accounts, a revelation from the Spirit that the priesthood should be open to all races. This happened in June, 1978, five months before opening a new temple in largely black Sao Paulo, Brazil.

Although the current church policy now admits blacks to the priesthood, some black members still feel resentment because the church refuses to issue an apology for past discrimination, one black church member saying the church "refuses to acknowldge and undo its racist past, and until it does that, members continue to suffer psychological damage from it" .

During the life of Joseph Smith, African American men were given priesthood and received temple ordinances. However, under Brigham Young this policy was reversed. African American men were restricted from the priesthood for over 100 years. Some suspect that this policy reversal was a result of a racially charged overreaction by Young to the interracial marriage of Walker Lewis's son. See also Walker_lewis#Priesthood_ban.

Additionally, Joseph F. Smith, president of the church published his views that people with dark skin were less faithful in the pre-existence, and as such, did not warrant the blessings of the priesthood. Many other church leaders, historical and modern have spoken in favor of segregation and restrictions of the priesthood for men of African descent.

Brigham Young and others often cited sections of the Book of Mormon which describe dark skin as a sign of a curse and a mark from God to distinguish a more righteous group of people from a less righteous group. Being white is described as "delightsome" while dark skin is portrayed as un-enticing. These passages have been interpreted as referring to the origins of the ancestors of the Ancient Americans according to the Book of Mormon. The Book of Mormon, published in the late 1820s, relates:

And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them." (2 Nephi 5:21, emphasis added)

Having separated themselves from the people of God, the Lamanites had regressed into a state of ignorance and iniquity and, by doing so, had cursed themselves and their posterity. The black skin represented their spiritual blindness and constituted the mark of the curse (see 2 Nephi 30:6).

Criticism That Mormonism Is Homophobic

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

The LDS church believes homosexuality to be destructive to families and individuals. Members who experience same-sex attraction are counseled to receive guidance and help from their family, bishop, or presiding authority. The Church of Jesus Christ of Latter-day Saints considers homosexual behavior to be sinful just as adultery and fornication are considered to be sinful. Mormons believe all three are difficult to give up, undermine the family, and are sins for which one must repent. The church's law of chastity forbids gay and lesbian sex, which like straight pre-marital sex can be grounds for excommunication.

The LDS church actively campaigns against same-sex marriage statutes, and in 1998 the church donated $500,000 to a campaign to defeat such a referendum in Alaska .

Historian D. Michael Quinn hypothesized in Same-Sex Dynamics Among Nineteenth Century Americans: a Mormon Example that early church leaders had a more tolerant view of homosexuality, and that several early church leaders, including Louise B. Felt, May Anderson, Evan Stephens, and Joseph Fielding Smith (1899-1964), may have either had homosexual tendencies or were involved in homosexual relationships. Several LDS scholars have called Quinn's interpretations a distortion of LDS history. They deny any acceptance from previous leaders of homosexuality, and state the current leadership of the church “is entirely consistent with the teachings of past leaders and with the scriptures.”

Many gay and lesbian rights activists argue that homosexuality should be given equal status and rights, and object to the Mormon condemnation of homosexuality as sinful and damaging. Such activists have pointed to studies on same sex couples to refute the idea that homosexuality is harmful to families or children raised by homosexual parents. Gay and lesbian activists also tend to view homosexual marriage as a right equivalent to heterosexual marriage.

Criticism That the Church is Overly Secretive About Money

The LDS church does not divulge information about its finances. Investigative reporters that independently researched the LDS finances in 1999 estimated the annual revenue of the church at $5 billion, and the total assets at $25 to $30 billion. The majority of the church revenue comes from the weekly tithe (equal to 10% of their income) contributed by church members. This money is sent from local wards directly to church headquarters in Salt Lake City, where it is managed in a centralized manner. Tithing compliance is encouraged by denying certain privileges, such as Temple admission, to members that do not contribute the full tithe. Churches are not required by law to disclose financial information, and some other churches, such as the Vatican, also do not disclose information. But most protestant denominations, and local Catholic dioceses do provide full financial disclosure to members.

Critics

There are several organizations with various individual activities which oppose the Mormon church. Some are independent while others are connected with parent churches, and not all are Christian. Examples of such organizations are:

• "Utah Lighthouse Ministry (founded by [[Jerald and Sandra Tanner]])". {{cite web}}: URL–wikilink conflict (help)
• "Mormonism Research Ministry".
• "Mormons in Transition".
• "The Exmormon Foundation".
• Living Hope Ministries (Official Website)
• Nauvoo Christian Visitors Center Official Website

Some Mormon critics have become notable for their activities. They are:

• Jacob Weisberg
• Ed Decker
• Bill McKeever
• Jerald and Sandra Tanner

See also

• Criticism of Religion
• Criticism of the Catholic Church
• Criticism of Atheism
• Criticism of Christianity
• Criticism of Islam
• Criticism of Hinduism
• Anti-Mormon
• Book of Mormon
• Ex-Mormons
• Three Nephites
• Jesus in The Church of Jesus Christ of Latter-day Saints
• Book of Abraham
• The Book of Mormon and the King James Bible

External links

LDS Apologetic Websites

• LDS.org - The official website of The Church of Jesus Christ of Latter-day Saints
• Brief historiography of anti-Mormonism - Maintained by Jeff Lindsay
• The Foundation for Apologetic Information & Research (FAIR) - A non-profit organization providing well-documented answers to criticisms of LDS doctrine, belief and practice
• Foundation for Ancient Research and Mormon Studies - An organization devoted to the scholarly study of Mormonism

Critical Websites

• Exmormon.org - For those who have left the LDS Church, or for those considering leaving.
• Utah Lighthouse Ministry - Maintained by Jerald and Sandra Tanner
• Concerned Christians - Evangelical ministry of former Mormons
• Contender Ministries - Evangelical ministry critical of Mormonism.
• CARM.ORG - Christian apologetics site.