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</ref>. 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.”<ref name="QuinnResponse">George L. Mitton, Rhett S. James [http://farms.byu.edu/display.php?table=review&id=280 A Response to D. Michael Quinn's Homosexual Distortion of Latter-day Saint History] Review of ''Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example'' by D. Michael Quinn Provo, Utah: Maxwell Institute, 1998. Pp. 141–263 </ref>
</ref>. 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.”<ref name="QuinnResponse">George L. Mitton, Rhett S. James [http://farms.byu.edu/display.php?table=review&id=280 A Response to D. Michael Quinn's Homosexual Distortion of Latter-day Saint History] Review of ''Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example'' by D. Michael Quinn Provo, Utah: Maxwell Institute, 1998. Pp. 141–263 </ref> Additional details about the church's view of these criticisms are found at [[Homosexuality and The Church of Jesus Christ of Latter-day Saints]].

==Footnotes==
==Footnotes==
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Revision as of 22:40, 4 December 2007

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.

Criticism of sacred texts

Book of Abraham

Main article: Book of Abraham

Critics claim that the Book of Abraham, a sacred Mormon text, was fraudulently represented as a divine document.[1] Both non-LDS and LDS scholars have concluded that translations of surviving papyri that are portions of the source of the Book of Abraham are completely unrelated to the content of the book's text.[2] Joseph Smith came into the possession of several Egyptian papyri, from which he claimed to translate the Book of Abraham,[3][4] part of 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 funerary documents unrelated to the content of the Book of Abraham.[5] Church scholars rebut these claims, by pointing out that Smith may have simply been using the papyri as inspiration. For additional rebuttal information, see Book of Abraham.

Criticisms of the Book of Mormon

Archaeology

Main article: Archaeology and the Book of Mormon

Critics argue that aspects of the Book of Mormon narrative do not agree with modern archaeology and that mainstream archaeologists and anthropologists view the Book of Mormon as a work of fiction.[6] The Book of Mormon contains detailed accounts of the lives of peoples that reportedly traveled from the Middle East and settled in the Americas around 600 BC. According to some critics, the following accounts in the Book of Mormon are disputed by modern science[7]:

Church scholars rebut these claims, and details of the rebuttal can be found at Archaeology and the Book of Mormon.

Genetics

Main article: Genetics and the Book of Mormon

Critics claim that the conventional Mormon view that Native Americans are solely descended from Hebrews in Jerusalem is inconsistent with findings from the science of genetics. [8] In the late 1990s scientists developed techniques to use genetic markers to determine the ethnic background and history of individual people. Thus, it is possible to 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.[9] Most genetic studies show show strong relations between Native Americans and Siberian peoples.[10]

Apologists 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.[11] In addition, these DNA tests challenge only one of several theories of Native American origins held among Mormons. The limited geography model, for example, leaves the door open for other peoples to inhabit the Americas concurrent with Book of Mormon civilization. Additional rebuttal information is at Genetics and the Book of Mormon.

Linguistics

Main article: Linguistics and the Book of Mormon

Critics contend that certain linguistic properties of the Book of Mormon provide evidence that the book was written by Joseph Smith, rather than obtained from divine sources[12]. For example, the book contains linguistic similarities to the King James Bible. In some cases, 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, as 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. Additional detailed rebuttal information is at Linguistics and the Book of Mormon.

Plagiarism

Main article: View of the Hebrews

Critics state that 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 them to conjecture that Smith did not receive the Book of Mormon from divine sources, but rather wrote it himself, partially plagiarizing the earlier work.[13][14]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, in which he noted various parallels, which are detailed in View of the Hebrews. Additional rebuttal information is at View of the Hebrews.

Credibility of witnesses

Main article: Three Witnesses

Critics claim that, contrary to the LDS Church's teachings, there is evidence that the Three Witnesses to the Book of Mormon (Marting Harris, Oliver Cowdery, and David Whitmer) denied their testimonies in later life, or made statements that cast doubt as to the sincerity of their testimony[15][16]. By the time of Joseph Smith's death, all of the Three Witnesses had left the LDS church, calling into question the authenticity of their testimonies[17]. Harris and Cowdery later returned to the fellowship of the church, although the sincerity of their conversion is disputed[18]. Apologists respond that, while the three witnesses each believed Smith was a fallen prophet, they also each believed he was a "true" prophet up to a certain point in time, including the time in which he translated the Book of Mormon.[citation needed]

Criticisms of Joseph Smith

Main article: Joseph Smith

Critics allege that the Mormon faith was not divinely insipired, but rather was invented by Joseph Smith in order to gain money, women, or power.[19][20][21][22][23]

Conflicting accounts of the First Vision

Main article: First Vision

Critics claim that several contradictory accounts exist of the First Vision, and suggest that this is evidence that the vision was fabricated by Joseph Smith.[24] These critics point out that there is evidence that Joseph Smith did not speak about the First Vision until a decade after it was said to have occurred.[25] Furthermore, the first published account was published 22 years after it was said to have occurred, in 1842, shortly before Smith's death. Some of the accounts only mention a visitation by an angel, while others are more grandiose. Smith's 1838 account, the current officially accepted account by the LDS church, speaks of a visitation by God and Jesus Christ as separate beings.[26] The earliest known account written by Joseph Smith himself indicates a visitation by one personage, Jesus Christ. Other details of this account differ from the official version.[27]

Mormon scholars claim that the varying accounts were intended for different audiences for different purposes, and as such Smith only spoke of the parts of the vision that were appropriate in that setting. Additional rebuttal details are found at First Vision.

Failed prophesies

Critics contend that Joseph Smith could not be a genuine prophet because many of his prophecies did not come true.[28] Those critics cite the following examples:

  • A prediction that Christ would return to the Earth in 1891[29]
  • The mission of David Patton, who died before he could fulfill the prophecy[30]
  • The overthrow of the United States government and breakup of Congress for the wrongs committed on the Saints in Missouri[31][32]
  • The finding of treasure in Salem, Massachusets[33]
  • Pestilence, Hail, Famine & Earthquake to Destroy the Wicked in the United States within the lifetime of the generation of Joseph Smith[34]

"Money Digger" Activities

Main article: Early life of Joseph Smith, Jr. § Work_as_a_treasure_seeker_and_marriage_to_Emma_Hale

Some critics claim that Joseph Smith's documented "money digging" activities[35] lend support to the theory that he fabricated the Book of Mormon[36] He claimed to use a variety of methods to find treasure, including revelation through seer stones, and divining rods. In 1971, evidence was found that Joseph Smith was was arrested, tried, and found guilty by a justice of the peace in Bainbridge, New York, in 1826 for his alleged money digging crimes[37].

Kinderhook Plates

Main article: Kinderhook Plates

Critics, including Fawn Brodie[38], the Tanners, and the Institute of Religious Research[39] also call Smith's ability to translate into question by pointing to a hoax involving the Kinderhook plates, which were artifacts planted in 1843 in an Indian mound near Kinderhook, Illinois. Designed to appear ancient, the plates were in fact a forgery created by residents of Kinderhook who were hoping to trick Latter Day Saints (Mormons). Those critics cite the following statement to demonstrate that Smith was making fraudulent translations: 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".[40]

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.[41]

Main article: Mormonism and Christianity

Mormonism claimed to be a cult

Critics sometimes refer to Mormonism as a cult[42], citing historical events such as the Mountain Meadows Massacre.[43] Apologists respond that critics use subjective definitions of the term cult[44] in "order to further [the critics'] message."

Mormons and the 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)[45]. 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'[46] interpretations of the Bible,[47] 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.[citation needed] 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.[48] 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: Faith Vs. Works

Main article: Perfection (Latter Day Saints)
See also: Plan of Salvation

Evangelical Christians criticize the LDS church's basis of salvation, citing the fact that Mormons hold that there is no such thing as salvation without work, contrary to evangelical belief that salvation can be obtained by faith alone[citation needed]. Other christians criticize LDS church's conception of heaven and immortality, suggesting that the bible only permits heaven and hell, and does not support the 3-kingdom system described by LDS teachings ( the Celestial Kingdom, the Terrestrial Kingdom, and the Telestial Kingdom).[citation needed]

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.[49]

Closed Canon

Most Christians[who?] believe that the Canon of Scripture is closed, though the precise number of books in the Bible is disputed among different denominations. Many Protestants[who?] 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).

Criticisms of doctrinal changes

Critics claim that the LDS church changed some of its core doctrines for political, rather than spiritual purposes[50].

Admission of Blacks in 1978

Main article: Blacks and Mormonism

Critics claim that the LDS church's 1978 reversal of the anti-black policy was not divinely inspired (as the church claimed), but simply a matter of political convenience.[51] One critic points out that this reversal of policy occurred as the LDS church began to expand outside the United States into countries such as Brazil that have large, ethnically mixed populations and as the church prepared to open a new temple in São Paulo, Brazil.[52] For rebuttal arguments to these claims, see Blacks and Mormonism.

Polygamy Outlawed in 1890

Main article: Plural Marriage

Critics argue that the church's 1890 reversal its policy on Polygamy was done for political, not divine, reasons, citing the fact that it happened in the midst of a lengthy battle with the federal government over property seizures and statehood.[53] Critics point to the fact that one year after the church received the revelation that Polygamy was prohibited, Utah again applied for statehood and the request was accepted.[54] For rebuttals to these claims, see Plural Marriage.

Teachings that Adam and God are the same

Main article: Adam-God theory

Brigham Young taught on several occasions during the mid 1800s that God and Adam are the same person[55][56]. 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).[57] However, at the time its first introduction, other leaders disagreed with the doctrine, including Apostle Orson Pratt, who expressed that disagreement publicly[58] The LDS church has since officially repudiated this doctrine.

Some sins not atonable

Main article: Blood Atonement

Brigham Young introduced the doctrine that there are some sins that cannot be atoned for through Jesus Christ[59][60]. He taught that the only way to atone for such sins, a person would have to give up his or her life[60]. The LDS church has since officially repudiated this doctrine.[citation needed]

Masonic rituals

Critics allege that Joseph Smith copied some ritualistic parts of the Temple Endowment from Masonic rituals, thus undermining the church's claim that the rituals were divinely inspired[61]. Critics point to the fact that Joseph Smith was himself a Mason[62] to support their argument.

Ceremonies changed

Critics claim that the LDS church has revised the temple ceremonies ("Ordinances") numerous times in order to obscure the provocative practices of the early church.[63] Apologists deny this claim, but since the temple ordinances are considered sacred by the faithful, discussion of this matter by LDS members is limited.[64]

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[65]. 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[citation needed].

The Washing and Anointing ceremony has also been changed over the years.[citation needed] There is evidence that the washing and anointing was originally done without a shield in a bathtub,[citation needed] 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[citation needed].

Baptism For The Dead

Main article: Baptism for the Dead
See also: Baptism for the dead: Christian opposition.

Some critics claim that Baptism for the Dead is not justified by the Bible.[66] Apologists believe that 1 Corinthians 15:29 refers to this practice,[67] as well as Malachi 4:5–6; John 5:25; 1 Peter 4:6.[68] The interpretations of these scriptures is disputed by the critics[69]. For additional rebuttal information, see Baptism for the Dead.

Baptism of Holocaust Victims

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

Jewish groups have criticized the LDS church because the church baptized several thousand Jewish victims of the Holocaust.[70] This caused controvery with Jewish survivors of the Holocaust.[71] Partly as a result of public pressure,[citation needed] 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.[72] 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.[73] 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.[70] For an explanation of these events from a church perspective, see Baptism for the Dead.

Secrecy and Finances

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

Critics allege that the LDS church is overly secretive regarding both its historical documents and it finances[74] - for instance, critics complain that throughout the 20th century the church denied scholars access to many key church documents, and to this day refuses to publish Joseph Smith's diary.[75]

Some outside of the LDS Church are critical of the fact that the church does not divulge information about its finances.[76] 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.[77] The majority of the LDS church revenue comes from tithes and fast offerings contributed by church members. These donations are transferred from local units directly to church headquarters in Salt Lake City, where it is managed in a centralized manner. Critics argue that tithing compliance is encouraged by denying certain privileges, such as Temple admission, to members that do not contribute the full tithe.[78] In the United States, 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.

The church does employ an internal audit department that provides its certification at each annual general conference that church contributions are collected and spent in accordance with church policy. In addition, the church engages a public accounting firm (currently Deloitte & Touche) to perform annual audits in the United States of its not-for-profit,[79] for-profit,[80] and educational[81][82] entities.

Distortion of History

Critics of the church claim that the LDS church routinely distorts the church's history in order to portray the LDS church in a more favorable light.[83] Examples include the use of some of Brigham Young's statements, which critics argue are taken out of context to give the illusion that he was in favor of blacks joining the priesthood,[84] and the removal of text in the History of the Church that indicated that Joseph Smith drank beer.[85] Critics also argue that the LDS church attempted to discredit documented evidence that Joseph Smith was arrested, tried and found guilty by a justice of the peace in Bainbridge, New York, in 1826.[86] Certain changes within the Latter Day Saints' religious texts have also been highlighted by critics, such as the title page of the 1830 edition of the Book of Mormon that described Joseph Smith as "Author and Proprieter" of the book, which has been revised in modern editions to be "Translator",[87] and the description of Oliver Cowdery's skill at using the divining rod found in the 1829 edition of the Book of Commandments, which does not appear in the corresponding section of the 1835 edition of the Doctrine and Covenants.[88] Some critics allege that the LDS church distorts history by omission, noting that the widely distributed church manual Teachings of the Presients of the Chruch: Brigham Young, omits any mention of Young's polygamy, and that the book's chronological summary of Young's life includes the date of his first marriage, the date of the first wife's death, and the date of the second legal marriage, but omits mention of Young's dozens of other marriages.[89]

Some critics contend that the LDS church funds pseudoscience, under the auspices of FARMS, a institute within LDS-owned Brigham Young University.[90] Other critics contend that research results by LDS-funded FARMS employ circular reasoning, are not subject to peer-review, and are primarily aimed at bolstering the LDS faith.[91]

Criticisms of policies

Sexism

Main article: Women and Mormonism

Some critics argue that the LDS Church treats women as inferior to men.[92] Other critics claim sexism in the LDS church is demonstrated by absence of women in leadership roles, sexual abuse, lack of career opportunities, and poor family planning policies.[93] Critics claim that, rather than increasing the responsibilities of women, the LDS church has recently decreased the autonomy that Mormon women had (in areas such as welfare, leadership, training, publishing, and policy setting), citing, for example, handing control of the LDS Relief society over to men.[94]

Some critics argue that church leaders teach that women are subject to different rules regarding entry into heaven, such as former church leader Erastus Snow, who 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".[95] Critics also point to comments such as those made by LDS leader Bruce R. McConkie, who wrote that a "woman's primary place is in the home, where she is to rear children and abide by the righteous counsel of her husband".[96]

Apologists respond that while the church does teach that mothers are "primarily responsible for the nurture of their children", it also teaches that fathers and mothers are "equal partners" in the family[97] and church leaders also encourage women to obtain education and skills. Additional rebuttal information is found at Women and Mormonism.

Racism

Main article: Blacks and Mormonism

Critics argue that past LDS church policies with regard to men of African descent were racist in nature and that the LDS church denied blacks full membership in the church,[98] citing quotes from church leaders such as Brigham Young who said "You must not think, from what I say, that I am opposed to slavery. No! The negro is damned, and is to serve his master till God chooses to remove the curse of Ham...".[99] Those critics also illustrate church racism by quoting sections of the Book of Mormon which describe dark skin as a sign of a curse and a mark from God to distinguish a more righteous group of people from a less righteous group, and by citing passages describing white skin as "delightsome" while dark skin is portrayed as un-enticing.

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.[100][101] Many other church leaders, historical and modern have spoken in favor of segregation and restrictions of the priesthood for men of African descent.[102][103]

Church advocates rebut these claims, and details can be found at Blacks and Mormonism.

Continuing Racial Issues

Although the current LDS church policy now admits blacks to the priesthood, some black members are critical of the church because the church refuses to issue a written repudiation of racist doctrines, despite formal requests by black members to do so.[104] One critical black church member contends that the church "refuses to acknowledge and undo its racist past, and until it does that, members continue to suffer psychological damage from it"[105] and that "the church has not done enough to rectify its racist past". [106] Church advocates point out that the 1978 revelation is adequate, and more rebuttal details can be found at Blacks and Mormonism.

Polygamy

Critics claim that after The Church of Jesus Christ of Latter-day Saints publicly renounced polygamy in 1890, church authorities continued to authorize some plural marriages.[107] After the Second Manifesto in 1906, anyone entering into a new plural marriage was excommunicated. Critics point out that some branches of the Latter Day Saint movement continue to practice polygamy, which is illegal in the United States.[108]

Critics argue that early church leaders established the practice of polygamy in order to justify behavior that would otherwise be regarded as immoral.[109] Other critics[110] cite evidence such as the fact that Joseph Smith married at least 32 women during his lifetime including several under the age of 16,[111], married women that were to other men,[112] that Smith warned some potential spouses of eternal damnation if they did not consent to be his wife,[113] and that, in at least two cases, Smith married orphan girls that had come to live at his home.[114] Church supporters rebut these claims, and details are at Joseph Smith, Jr. and polygamy.

Sexual Abuse

Critics claim that incest and sexual abuse of children are prevalent among some branches of the Latter Day Saint movement, particularly among fundamentalists.[115][116][117]

Homophobia

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

Critics contend that the LDS church is homophobic.[118] Other critics point out that the LDS church actively campaigns against same-sex marriage statutes, including donating $500,000 in 1998 towards a campaign to defeat such a referendum in Alaska. [119]

The LDS church accepts homosexual members, but believes homosexuality is a choice, and encourages homosexual members to make efforts to change to heterosexuality. Homosexual activity, just like pre-marital sex or adultery, is prohibited by the LDS church.

Historian D. Michael Quinn hypothesized 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[120]. 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.”[121] Additional details about the church's view of these criticisms are found at Homosexuality and The Church of Jesus Christ of Latter-day Saints.

Footnotes

  1. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. p. 329-363 publisher=Moody Press. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help); Missing pipe in: |page= (help); line feed character in |page= at position 8 (help)
  2. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. pp. 278–285. ISBN 0060663715.
  3. ^ Joseph Smith stated in his History of the Church, "...with W.W. Phelps and Oliver Cowdery as scribes, I commenced the translation of some of the characters or hieroglyphics, and much to our joy found that one of the rolls contained the writings of Abraham, another the writings of Joseph of Egypt, etc. — a more full account of which will appear in its place, as I proceed to examine or unfold them..." History of the Church, Vol. 2, Ch. 17, p. 236.
  4. ^ Smith additionally stated that he, "...was continually engaged in translating an alphabet to the Book of Abraham, and arranging a grammar of the Egyptian language as practiced by the ancients."History of the Church, Vol. 2, Ch. 17, p. 238
  5. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 329-362. ISBN 0802412343.
  6. ^ Wolverton, Susan (2004). Having Visions: The Book of Mormon : Translated and Exposed in Plain English. Algora. pp. 84–85. ISBN 0875863108.
  7. ^ Persuitte, David (2000). Joseph Smith and the Origins of the Book of Mormon (2nd Edition). McFarland & Company. p. 102. ISBN 078640826X.
  8. ^ Kleiman, Yaakov (2004). DNA and Tradition: The Genetic Link to the Ancient Hebrews. Devora. p. 88. ISBN 1932687130.
  9. ^ Murphy, Thomas W. "Lamanite Genesis, Genealogy, and Genetics." In Vogel, Dan and Brent Metcalfe, eds. American Apocrypha: Essays on the Book of Mormon Salt Lake City: Signature, 2002: 47-77. ISBN 1-56085-151-1
  10. ^ Beringian Standstill and Spread of Native American Founders
  11. ^ Whiting, Michael F (2003), DNA and the Book of Mormon: A Phylogenetic Perspective, Provo, Utah: Maxwell Institute, at 24–35.
  12. ^ Beckwith, Fancis (2002). The New Mormon Challenge. Zondervan. p. 367-396. ISBN 0310231949.
  13. ^ Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith. Vintage. ISBN 0679730540.
  14. ^ Persuitte, David (2000). Joseph Smith and the Origins of the Book of Mormon (2nd Edition). McFarland & Company. ISBN 078640826X.
  15. ^ http://www.exmormon.org/file9.htm
  16. ^ http://www.irr.org/mit/bomwit1.html
  17. ^ http://www.irr.org/mit/bomwit1.html
  18. ^ http://www.irr.org/mit/bomwit1.html
  19. ^ Bennett, John C. (2000). The History of the Saints: Or An Exposé of Joe Smith and Mormonism. University of Illinois Press. pp. 40–49, 72–78, 155–171. ISBN 025202589X.
  20. ^ Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith. Vintage. ISBN 0679730540.
  21. ^ Mackinney, Jonathon (2006). Revelation Plain And Simple. Xulon Press. p. 494. ISBN 1600342809.
  22. ^ http://www.bibletopics.com/biblestudy/162-4.htm
  23. ^ "Weisberg, Jacob: article in Slate". Retrieved 2007-12-04.
  24. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. pp. 148–171. ISBN 0802412343.
  25. ^ Palmer, Grant H. (2002), An Insider's View of Mormon Origins, Signature Books, ISBN 156085157: "The earliest allusion, oral or written, to the first vision is the brief mention that was transcribed in June 1830 and originally printed in the Book of Commandments." Palmer, 235.
  26. ^ In the Pearl of Great Price: Joseph Smith History 1:16-17
  27. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. pp. 148–171. ISBN 0802412343.
  28. ^ http://www.irr.org/mit/jsfalpro.html
  29. ^ History of the Church, Vol. 2, page 182
  30. ^ Doctrine & Covenants 114:1
  31. ^ History of the Church, Vol. 5, page 394
  32. ^ Millennial Star, Vol. 22, p. 455. See also History of the Church (HC), vol. 6, p. 116
  33. ^ Doctrine & Covenants Section 111
  34. ^ History of the Church, Vol. 1, pp. 315-316
  35. ^ Joseph Smith's "Money Digging" is documented by a number of scholars, including Dan Vogel (Vogel, Dan (1994), "The Locations of Joseph Smith's Early Treasure Quests", Dialogue: A Journal of Mormon Thought 27 (3): 197–231), [1]
  36. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 67-91. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  37. ^ As detailed in The Salt Lake City Messenger, August, 1971. See also http://www.utlm.org/onlinebooks/changech4.htm
  38. ^ Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith ). Vintage. ISBN 0679730540.
  39. ^ http://www.irr.org/mit/kinderhook-plates.html
  40. ^ DHC 5:372
  41. ^ Diane Wirth, writing in Review of Books on the Book of Mormon (4: 210), discredits the DHC account by writing: “Joseph Smith’s supposed statement that the Kinderhook plates were authentic and that they were the ‘records of the descendants of Ham,’ came from the journal of William Clayton, who wrote in the first person, as though from the mouth of Joseph Smith. A first-person narrative was apparently a common practice of this time period when a biographical work was being compiled. Since such words were never penned by the Prophet, they cannot be uncritically accepted as his words or his opinion.”
  42. ^ Walter, Martin (2003). Kingdom of the Cults. Bethany House. p. 193-260. ISBN 0764228218.
  43. ^ Walter, Martin (2003). Kingdom of the Cults. Bethany House. p. 205-206. ISBN 0764228218.
  44. ^ Is Mormonism a Cult by Kim Siever, page 1
  45. ^ "A Comparison Between Christian Doctrine and Mormon Doctrine". Retrieved 2006-06-18.
  46. ^ Beckwith, Fancis (2002). The New Mormon Challenge. Zondervan. p. 268-333. ISBN 0310231949.
  47. ^ "LDS View of God Contradicts the Bible". Retrieved 2006-05-08.
  48. ^ "God: POLYTHEISM". Retrieved 2006-05-08.
  49. ^ Smith, Joseph Fielding, Doctrines of Salvation, Vol. 3, Ch. 14, pp. 265-271
  50. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  51. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 319-328. ISBN 0802412343.
  52. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. p. 95.
  53. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 258-285. ISBN 0802412343.
  54. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. pp. 78–79.
  55. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. p. 331. ISBN 0060663715.
  56. ^ Young, Brigham (April 9, 1852), "Self-Government—Mysteries—Recreation and Amusements, not in Themselves Sinful—Tithing—Adam, Our Father and Our God", in Watt, G.D., Journal of Discourses by Brigham Young, President of the Church of Jesus Christ of Latter-Day Saints, His Two Counsellors, the Twelve Apostles, and Others, vol. 1, Liverpool: F.D. & S.W. Richards, 1854, pp. 46–53, <http://contentdm.lib.byu.edu/cgi-bin/docviewer.exe?CISOROOT=/JournalOfDiscourses3&CISOPTR=9599>
  57. ^ Millennial Star 16:534, 28 August 1854.
  58. ^ Journal of Thomas Evans Jeremy Sr., September 30, 1852 ("Also he did not believe that Father Adam had flesh and bones, when he came to the garden of Eden, but he and his wife Eve were spirits, and that God formed their bodies out of the dust of the ground, and the (sic) became a living souls. He also said that he believed that Jesus Christ and Adam are brothers in the Spirit, and that Adam is not the God that he is praying unto."). See generally, Bergera 1980.
  59. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. p. 332. ISBN 0060663715.
  60. ^ a b Brigham Young, Journal of Discourses, Vol 4 p. 53
  61. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 534-547. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  62. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 535. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  63. ^ Tanner, Jerald (1979). The Changing World of Mormonism. Moody Press. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  64. ^ "Rethinking Mormonism web site: Description of recent ceremony changes, by an active LDS member". Retrieved 2007-12-04.
  65. ^ Buerger, David John (2002), The Mysteries of Godliness: A History of Mormon Temple Worship (2nd ed.), Salt Lake City: Signature Books, ISBN 1560851767, pp. 139-40
  66. ^ McElveen, Floyd C. (1997). The Mormon Illusion: What the Bible Says About the Latter-Day Saints. Kregel Publications. pp. 110–112. ISBN 0825431921. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  67. ^ "29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (1 Corinthians 15:29)
  68. ^ See "Baptism for the Dead" in [2], such as [3].
  69. ^ http://www.irr.org/mit/baptdead.html
  70. ^ a b "Again, Jews Fault Mormons Over Posthumous Baptisms".
  71. ^ Bushman, Claudia L. (2006). Contemporary Mormonism: Latter-Day Saints in Modern America. Greenwood Press. p. 86.
  72. ^ Agreement with the LDS Church
  73. ^ [http://lds.org/portal/site/LDSOrg/menuitem.b12f9d18fae655bb69095bd3e44916a0/?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=165c6f708ee71110VgnVCM100000176f620a____&hideNav=1 George D. Durrant, "Branching Out on Your Family Tree," Ensign, April 2007, p.45]
  74. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 36. ISBN 0802412343.
  75. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 37. ISBN 0802412343.
  76. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. pp. 113–129. ISBN 0060663715.
  77. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. pp. 395–400. ISBN 0060663715.
  78. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. p. 178. ISBN 0060663715.
  79. ^ "Why Deseret Trust Company?" http://www.lds.org/deserettrust/why.html. Accessed 15 May 2007.
  80. ^ Belo Corp Form 8-K. http://sec.edgar-online.com/1995/04/10/00/0000950134-95-000692/Section3.asp. Accessed 16 May 2007.
  81. ^ "Financial Planning". finserve.byu.edu. http://finserve.byu.edu/files/archives/Handouts/November%202005/Finance%20Section%20Draft%207-Without%20Requirements.doc. Accessed 16 May 2007.
  82. ^ "Finance". accredit.byu.edu. See page 9 of pdf document available at http://accredit.byu.edu/resources/selfstudy/Standard_7.pdf?lms=30. Accessed 16 May 2007.
  83. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  84. ^ Tanner, Jerald and Sandra (2004). Curse of Cain? Racism in the Mormon Church. Utah Lighthouse Ministry. p. Chapter 10, part 2, p. 311. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  85. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 31. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  86. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 67-72. ISBN 0802412343.
  87. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 129. ISBN 0802412343.
  88. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 86-87. ISBN 0802412343.
  89. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. p. 248. ISBN 0060663715.
  90. ^ Paulson, Matthew A. (2000). Breaking the Mormon Code: A Critique of Mormon Scholarship. Wingspan Press. ISBN 1595940677.
  91. ^ "Ex-mormon web site critical of BYU-FARMS". Retrieved 2007-12-04. >
  92. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. pp. 159–172.
  93. ^ Bushman, Claudia L. (2006). Contemporary Mormonism: Latter-Day Saints in Modern America. Greenwood Press. p. 113. ISBN 027598933X.
  94. ^ Bushman, Claudia L. (2006). Contemporary Mormonism: Latter-Day Saints in Modern America. Greenwood Press. p. 113. {{cite book}}: Text "ISBN 027598933X" ignored (help)
  95. ^ "UTLM web site describing LDS treatment of women". Retrieved 2007-12-04.
  96. ^ "Ex-Mormon web site critical of LDS church". Retrieved 2007-12-04.
  97. ^ The Family: A Proclamation to the World
  98. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. pp. 94–108.
  99. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 304 (New York Herald, May 4, 1855, as cited in Dialogue, Spring 1973, p.56). ISBN 0802412343.
  100. ^ Tanner, Jerald and Sandra (2004). Curse of Cain? Racism in the Mormon Church. Utah Lighthouse Ministry.
  101. ^ "Web site with detailed documentation of racist acts in LDS history". Retrieved 2007-12-05.
  102. ^ Tanner, Jerald and Sandra (2004). Curse of Cain? Racism in the Mormon Church. Utah Lighthouse Ministry.
  103. ^ "Web site with detailed documentation of recent racist LDS polices". Retrieved 2007-12-05.
  104. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. pp. 103–105.
  105. ^ Bushman, Claudia L. (2006). Contemporary Mormonism: Latter-Day Saints in Modern America. Greenwood Press. p. 100. ISBN 027598933X.
  106. ^ Smith, Darron (2004). Black and Mormon. p. 7. ISBN 025202947X. {{cite book}}: Unknown parameter |pulbisher= ignored (|publisher= suggested) (help)
  107. ^ Quinn, Michael (1997). The Morman Hierarchy: Extensions of Power. Signature Books. pp. 182–183, 790–810. ISBN 1560850604.
  108. ^ Tracy, Kathleen (2001). The Secret Story of Polygamy. Sourcebooks. ISBN 1570717230.
  109. ^ Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. p. 226-257. ISBN 0802412343.
  110. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. pp. 60–63.
  111. ^ Compton, Todd (1997). In Sacred Loneliness: The Plural Wives of Joseph Smith. Signature Books. ISBN 156085085X.
  112. ^ Compton, Todd (1997). In Sacred Loneliness: The Plural Wives of Joseph Smith. Signature Books. ISBN 156085085X.
  113. ^ Compton, Todd (1997). In Sacred Loneliness: The Plural Wives of Joseph Smith. Signature Books. pp. 486–534, 457–472, 342–363. ISBN 156085085X.
  114. ^ Compton, Todd (1997). In Sacred Loneliness: The Plural Wives of Joseph Smith. Signature Books. pp. 457–485. ISBN 156085085X.
  115. ^ Llewellyn, John R. Polygamy's Rape of Rachael Strong: Protected Environment for Predators. Agreka Books. ISBN 0977707210. {{cite book}}: Text "Published 2006" ignored (help)
  116. ^ Daniels, April. Paperdolls: A True Story of Childhood Sexual Abuse in Mormon Neigborhoods. Recovery Publications. ISBN 0941405273. {{cite book}}: Text "Published 1993" ignored (help)
  117. ^ Moore-Emmett, Andrea. God's Brothel: The Extortion of Sex for Salvation in Contemporary Mormon and Christian Fundamentalist Polygamy and the Stories of 18. Pince-Nez Press. ISBN 1930074131. {{cite book}}: Text "Published 2004" ignored (help)
  118. ^ Thumma, Scott (2004). Gay Religion. Rowman Altamira. pp. 99–113. ISBN 0759103267.
  119. ^ Ostling, Richard and Joan (1999). Mormon America. Harper Collins. p. 172. ISBN 0060663715.
  120. ^ Quinn, D. Michael (2001). Same-Sex Dynamics Among Nineteenth-Century Americans: A Mormon Example. University of Illinois Press. pp. 195–264. ISBN 0252069587.
  121. ^ George L. Mitton, Rhett S. James A Response to D. Michael Quinn's Homosexual Distortion of Latter-day Saint History Review of Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example by D. Michael Quinn Provo, Utah: Maxwell Institute, 1998. Pp. 141–263

References

  • Beckwith, Fancis (2002). The New Mormon Challenge. Zondervan. p. 367-396. ISBN 0310231949.
  • Bennett, John C. (2000). The History of the Saints: Or An Exposé of Joe Smith and Mormonism. University of Illinois Press. ISBN 025202589X.
  • Brodie, Fawn M. (1995). No Man Knows My History: The Life of Joseph Smith. Vintage. ISBN 0679730540.
  • Compton, Todd (1997). In Sacred Loneliness: The Plural Wives of Joseph Smith. Signature Books. ISBN 156085085X.
  • Ostling, Richard and Joan (1999). Mormon America. Harper Collins. ISBN 0060663715.
  • Persuitte, David (2000). Joseph Smith and the Origins of the Book of Mormon (2nd Edition). McFarland & Company. ISBN 078640826X.
  • Quinn, Michael (1997). The Morman Hierarchy: Extensions of Power. Signature Books. ISBN 1560850604.
  • Tanner, Jerald and Sandra (1979). The Changing World of Mormonism. Moody Press. ISBN 0802412343. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  • Wolverton, Susan (2004). Having Visions: The Book of Mormon : Translated and Exposed in Plain English. Algora. ISBN 0875863108.

Critical websites

LDS apologetic websites

See also

Notable critics of Mormonism

Other Criticisms

Miscellaneous

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