Notes

1. ↑ Gordon B. Hinckley, Meeting, Jakarta, Indonesia, 28 January 2000; cited in Liahona (February 2001): 28.
2. ↑ History of the Church, 5:517. Volume 5 link
3. ↑ Gordon B. Hinckley, at a meeting in Winnipeg, Manitoba, Canada, 4 August 1998, cited in Liahona (Aug. 1999): 14.
4. ↑ Gordon B. Hinckley, cited in Sheri L. Dew, Go Forward with Faith: The Biography of Gordon B. Hinckley (Salt Lake City: Deseret Book, 1996), 536, 576.
5. ↑ Gordon B. Hinckley, "Four Simple Things to Help Our Families and Our Nations," Liahona (June 1996): 3. off-site
6. ↑ Gordon B. Hinckley, "The Need for Greater Kindness," General Conference address, 1 April 2006. off-site
7. ↑ Ezra Taft Benson, Conference Report (April 1972), 49.
8. ↑ Orson F. Whitney, Conference Report (Aprili 1928), 59.
9. ↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 176–178. (italics in original)
10. ↑ M. Russell Ballard, "The Hand of Fellowship," Ensign (November 1988), 28. (emphasis added) off-site
11. ↑ David B. Haight, "Love All," Ensign (November 1982), 10.off-site
12. ↑ Jeffrey R. Holland, "The Other Prodigal," Ensign (May 2002), 62.off-site
13. ↑ Neal A Maxwell, A More Excellent Way: Essays on Leadership for Latter-day Saints, (Salt Lake City: Deseret Book Company, 1967), 31.
14. ↑ Russell M. Nelson, "Listen to Learn," Ensign (May 1991), 22.off-site
15. ↑ Brigham H. Roberts, Defense of the Faith and the Saints, 2 vols. (1907), 1:512–513. Vol 1 GL direct link Vol 2 GL direct link
16. ↑ See JS-H 1꞉19.
17. ↑ Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 26. ( Index of claims );Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 6. ( Index of claims ); Watchman Fellowship, The Watchman Expositor (Page 1); La Roy Sunderland, “Mormonism,” Zion’s Watchman (New York) 3, no. 2 (13 January 1838): 6.
18. ↑ George Q. Cannon, "PREDICTIONS IN THE BOOK OF MORMON, etc.," (April 6, 1884) Journal of Discourses 25:128.
19. ↑ Heber C. Kimball, "OBSERVANCE OF THE COMMANDMENTS OF GOD," (January 6, 1861) Journal of Discourses 9:131.
20. ↑ Orson Pratt, The Seer (Washington D.C., April 1854).
21. ↑ Deseret News (12 August 1865): 373.
22. ↑ Dennis B. Horne, Bruce R. McConkie: Highlights From His Life & Teachings (Eborn Books, 2000), ^{[citation needed]}.
23. ↑ Bruce R. McConkie, Mormon Doctrine [1st edition] (Salt Lake City, UT: Bookcraft, 1958).
24. ↑ Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966), 760. GL direct link
25. ↑ Gordon B. Hinckley, cited in "Crown of Gospel is Upon Our Heads," LDS Church News, (Saturday, 20 June 1998): 7.
26. ↑ Gordon B. Hinckley, "Be Not Faithless," Ensign (Apr. 1989), 2.;See also “Words of the Prophet: My Testimony of Christ”, New Era, Apr. 2001. (emphasis added)
27. ↑ This version of the statement is attributed to President Hinckley in the “Search for the Truth” DVD. A screenshot may be viewed here. (emphasis added)
28. ↑ Gordon B. Hinckley, "We Look to Christ," Ensign (May 2002), 90.off-site
29. ↑ Gordon B. Hinckley, "What Are People Asking about Us?," Ensign (Nov. 1998), 70. off-site
30. ↑ Bruce R. McConkie, "Our Relationship with the Lord," BYU Speeches (2 Mar 1982)
31. ↑ Jeff Lindsay, "If you believe the Father and the Son are separate beings, doesn't that make you polytheistic?" JeffLindsay.com (accessed December 2007). off-site
32. ↑ ^{32.0 32.1 32.2 32.3 32.4 32.5 32.6 32.7} "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
33. ↑ ^{33.0 33.1 33.2 33.3 33.4 33.5 33.6 33.7} Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011). Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content
34. ↑ James N. Hubler, "Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas" (PhD diss., University of Pennsylvania, 1995), 102; cited in Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site
35. ↑ James N. Hubler, "Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas" (PhD diss., University of Pennsylvania, 1995), 107–8; cited in Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site
36. ↑ FairMormon thanks Jaxon Washburn for his work in compiling all the quotes used here.
37. ↑ Itzhak Benyamini, A Critical Theology of Genesis: The Non-Absolute God (London: Palgrave Macmillan, 2016), 9-10.
38. ↑ Ibid., 14-15, 27.
39. ↑ Marc Zvi Brettler, How to Read the Jewish Bible (New York: Oxford University Press, 2007), 41.
40. ↑ Thomas L. Brodie, Genesis as Dialogue: A Literary, Historical, and Theological Commentary (New York: Oxford University Press, 2001), 133.
41. ↑ Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville, KY: Westminster John Knox Press, 2003), 54.
42. ↑ Umberto Cassuto, A Commentary on the Book of Genesis: Part I (Jerusalem: The Hebrew University, 1989), 22-23.
43. ↑ Paul K. Cho, Myth, History, and Metaphor in the Hebrew Bible (Cambridge: Cambridge University Press, 2019) 79.
44. ↑ John J. Collins, Introduction to the Hebrew Bible and Deutero-Canonical Books (Minneapolis: Fortress Press, 2018), 79.
45. ↑ Robert Crotty, "Creation," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge: Cambridge University Press, 2005), 111-112.
46. ↑ Edwin M. Good, Genesis I-II: Tales of the Earliest World (Palo Alto, CA: Stanford University Press, 2011),11-12.
47. ↑ Ronald Hendel, "Genesis," The HarperCollins Study Bible, Revised Edition ed. Harold Attridge et al. (San Francisco: HarperOne, 2006), 5.
48. ↑ Ronald S. Hendel, The Text of Genesis 1-11 (New York: Oxford University Press, 1998), 19.
49. ↑ Menahem Kister, "Tohu wa-Bohu, Primordial Elements and Creatio ex Nihilo," Jewish Studies Quarterly 14-3: 241.
50. ↑ J. R. Porter, "Creation," The Oxford Guide to the Bible ed. Bruce M. Metzger and Michael D. Coogan (New York: Oxford University Press, 1993).
51. ↑ Thomas Römer, "The Origin and the Status of Evil According to the Hebrew Bible," Die Wurzel allen Übels Vorstellungen über die Herkunft des Bösen und Schlechten in der Philosophie und Religion des 1.–4. Jahrhunderts ed. F. Jourdan and R. Hirsch-Luipold (Tubingen, Germany: Mohr Siebeck, 2014), 57.
52. ↑ Howard Schwartz, Tree of Souls: The Mythology of Judaism (New York: Oxford University Press, 2004), 73.
53. ↑ Hermann Spieckermann, "Creation: God and World," The Hebrew Bible: A Critical Companion ed. John Barton (Princeton, NY: Princeton University Press, 2014), 275.
54. ↑ Marvin A. Sweeney, "Genesis in the Context of Jewish Thought," The Book of Genesis: Composition, Reception, and Interpretation ed. Craig A. Evans, Joel N. Lohr, and David L. Peterson (Leiden, The Netherlands: Brill, 2012), 661-662.
55. ↑ William A. VanGemeren (ed.), New International Dictionary of Old Testament Theology & Exegesis: Vol. 1 (Grand Rapids, MI: Zondervan Publishing House, 1997), 732.
56. ↑ John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009), 42.
57. ↑ Claus Westermann, Genesis 1–11: A Commentary (Minneapolis: Augsburg Publishing House, 1987), 99-100.
58. ↑ R. N. Whybray, "Genesis," The Oxford Bible Commentary: The Pentateuch ed. John Muddiman and John Barton (New York: Oxford University Press, 2001), 58-59.
59. ↑ Ziony Zevit, What Really Happened in the Garden of Eden? (New Haven, CT: Yale University Press, 2013), 51.
60. ↑ James K. Aitken, "Ancient Authors," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge University Press, 2005), 15.
61. ↑ William P. Brown, The Ethos of the Cosmos: The Genesis of Moral Imagination in the Bible (Grand Rapids, MI: Eerdmans, 1999), 40.
62. ↑ James N. Hubler, Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas (Philadelphia: University of Pennsylvania, 1995), 102.
63. ↑ Helge S. Krach, Conceptions of Cosmos—From Myths to the Accelerating Universe: A History of Cosmology (New York: Oxford University Press, 2007), 33.
64. ↑ Andrew Louth, "The Fathers on Genesis," The Book of Genesis: Composition, Reception, and Interpretation ed. Craig A. Evans, Joel N. Lohr, and David L. Peterson (Leiden, The Netherlands: Brill, 2012), 566.
65. ↑ Gerhard May, "Schoepfung Aus Dem Nichts: Die Entstehung Der Lehre Von Der Creatio Ex Nihilo" (Arbeiten Zur Kirchengeschichte, Vol 48) (Walter De Gruyter Inc, 1978), 63-85 ; as quoted in Robert Louis Wilken, The Christians as the Romans saw Them (New Haven, CT: Yale University Press, 2003), 88–89.
66. ↑ Gerhard May, Creatio Ex Nihilo: The Doctrine of "Creation out of Nothing" in Early Christian Thought (London: T&T Clark International, 2004), 24-25.
67. ↑ Teun Tieleman, "Galen and Genesis," The Creation of Heaven and Earth: Re-interpretations of Genesis 1 in the Context of Judaism, Ancient Philosophy, Christianity, and Modern Physics (Leiden, The Netherlands: Brill, 2005), 126-127.
68. ↑ Gerhard May, Schoepfung Aus Dem Nichts: Die Entstehung Der Lehre Von Der Creatio Ex Nihilo (Arbeiten Zur Kirchengeschichte, Vol 48) (Walter De Gruyter Inc, 1978), 63-85. ISBN 3110072041; as quoted in Robert Louis Wilken, The Christians as the Romans saw Them (Yale University Press, 2003), 88–89. ISBN 0300098391.
69. ↑ Justin Martyr, "First Apology of Justin," in Chapter 10 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:165. ANF ToC off-site This volume
70. ↑ Justin Martyr, "First Apology of Justin," in Chapter 59 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:182. ANF ToC off-site This volume
71. ↑ Justin Martyr, "Hortatory to the Greeks," in Chapter 30 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:286. ANF ToC off-site This volume
72. ↑ Justin Martyr, "First Apology of Justin," in Chapter 10 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:165. ANF ToC off-site This volume
73. ↑ Clement, "Hymn to the Paedagogus," in ? Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)2:296. ANF ToC off-site This volume
74. ↑ Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site; citing 1 Clement 60, in J. B. Lightfoot, The Apostolic Fathers, ed. J. R. Harmer (1891; repr., Grand Rapids, MI: Baker Book, 1956), 1:176. Lightfoot translates this text as: "Thou through Thine operations didst make manifest the everlasting fabric of the world" (1:303). See Oscar de Gebhardt and Adolphus Harnack, Patrium Apostolicorum Opera: Clementis Romani (Leipzig: Hinrichs, 1876), 1:100.
75. ↑ Edwin Hatch, The Influence of Greek Ideas and Usages upon the Christian Church, 195–196.
76. ↑ Michael L.T. Griffith, One Lord, One Faith: Writings of the Early Christian Fathers as Evidences of the Restoration (Bountiful, UT: Horizon Publishers, 1996), 72.
77. ↑ Citation from Teachings of the Presidents of the Church: Joseph Smith: History of the Church, 6:310–12; capitalization modernized; from a discourse given by Joseph Smith on Apr. 7, 1844, in Nauvoo, Illinois; reported by Wilford Woodruff, Willard Richards, Thomas Bullock, and William Clayton; see also appendix, page 562, item 3.

Common misrepresentation: Joseph Smith does not teach polytheism or "supplanting God" with his doctrine of human divination

Non-LDS Christian Stephen H. Webb wrote:^[1]

Two corrections of common misrepresentations of Smith’s theology need to be made at this point....[The] [s]econd [is that] even though Smith says that believers will become gods, he also says that

they will be kings and priests to God, a phrase that qualifies his alleged polytheism. Clearly, the faithful are meant to share in the divine power and glory, and thus they too will have mastery over life and death, in the sense of being able to creatively participate in the creation, sustenance, and governance of life. Divine power seems to be the universal constant in this teaching, but it is not so diffuse that it has no source. God’s power will be shared, but it will still be God’s.^[2]:96–97

Question: Are Christians monotheists?

Any discussion with Jews or Muslims will quickly demonstrate no Christian is, strictly speaking, a monotheist

One of the chief objections by Jews and Muslims is Christians are polytheists. Most brands of Christians insist on the divinity of Father, Son, and Holy Spirit. In addition, the very word those who crafted the great ecumenical creeds used to describe the deity of Jesus, his Father and the Holy Spirit is "trinity," meaning three. Additionally, they insisted the three Persons should not be confounded, as such would be deemed modalism (one of the primary heresies that led to the formation of the ecumenical creeds and various confessions). Modalism often insists the one God merely appears to us in three different ways (i.e., as Father, Son and Holy Spirit), and this is exactly what the creeds deny.

Response to claim: 380 - If the Bible says that "God will share His glory with no one," then how could one hope to become like Him?

The author(s) of One Nation Under Gods make(s) the following claim:

If the Bible says that "God will share His glory with no one," then how could one hope to become like Him?

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

These verses say God will not give his glory to another. That is, God will not cease to be God or decline in glory. But, the scriptures are clear that God will share his glory with others: "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Revelation 3:21).

• Nature of God/Deification of man

Response to claim: 380, 603n25 (HB) 601n25 (PB) - Paul said in the Bible that "the natural (or physical) comes first, then comes the spiritual." Why then, did Brigham Young say that people are "made first spiritual, and afterwards temporal"?

The author(s) of One Nation Under Gods make(s) the following claim:

Paul said in the Bible that "the natural (or physical) comes first, then comes the spiritual." Why then, did Brigham Young say that people are "made first spiritual, and afterwards temporal"?

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The verse in Paul is speaking of the resurrection, not pre-mortal life.

• Plan of salvation/Premortal existence
• Use of sources: Natural before spiritual body?

Response to claim: 381, 603n26 (HB) 601n26 (PB) - "The Christian gospel is the death, burial, and resurrection of Jesus...The Latter-day Saint gospel...'evolution of man until he shall become a god'"

The author(s) of One Nation Under Gods make(s) the following claim:

The author states: "The Christian gospel is the death, burial, and resurrection of Jesus (1 Cor. 15:1-4)." The Latter-day Saint gospel, by contrast is represented by a statement by George Q. Cannon, who said to have claimed that LDS believe that "evolution of man until he shall become a god" is "the Gospel of Jesus Christ, believed in by the Latter-day Saints."

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

It is absurd to imply that the death, burial and resurrection of Jesus Christ is not central to Latter-day Saint belief.

• Absurd claims
• Nature of God/Deification of man

Response to claim: 383, 601n29 - The author claims that Latter-day Saints dismiss the Bible's teachings "whenever they contradict official LDS beliefs"

The author(s) of One Nation Under Gods make(s) the following claim:

The author claims that Latter-day Saints dismiss the Bible's teachings "whenever they contradict official LDS beliefs"

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Elder McConkie wrote simply that "The Church uses the King James Version of the Bible, but acceptance of the Bible is coupled with a reservation that it is true only insofar as translated correctly." Thus, the Bible is scripture, but if the translation or transmission of the text has been corrupted, why ought one to accept it? Latter-day Saints may have a different interpretation of the Bible than the author, or his brand of Christianity. What makes his interpretation valid and another invalid? No two Christian denominations believe in all the same biblical readings.

• Mormonism and the Bible/Inerrancy
• Mormonism and the Bible/Textual criticism
• Bible complete and sufficient?/Sola scriptura

Response to claim: 383-4, 601n31 - Did 19th century LDS leaders repeatedly condemn the Bible?

The author(s) of One Nation Under Gods make(s) the following claim:

Did 19th century LDS leaders repeatedly condemn the Bible?

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Leaders did not "condemn the Bible," but (as the title of Elder Pratt's work shows) argued that the divided state of Christendom was ample testimony that the Bible alone did not seem sufficient to settle all doctrinal arguments and difficulties. It is difficult to question this, with various Christian sects which continue to proliferate.

• Use of sources: Orson Pratt condemns the Bible?
• Bible complete and sufficient? / Sola scriptura

Response to claim: 385 - Did the Church present itself as a "Christian organization" only by restricting accurate information about LDS beliefs?

The author(s) of One Nation Under Gods make(s) the following claim:

Did the Church present itself as a "Christian organization" only by restricing accurate information about LDS beliefs?

Author's sources:

1. Author's opinion

FAIR's Response

Fact checking results: This claim is false

The irony is thick when this book complains about the "dissemination of incomplete and deceptive information."

• Loaded and prejudicial language

Question: Did Latter-day Saints only recently claim to be Christian?

Claims that the Church has only recently been asserting its Christian status are easily proven to be false

Latter-day Saints have claimed to be Christians from the very beginning of the restoration. Some observers claim, however, that members of the Church of Jesus Christ of Latter-day Saints are not "Christian," and that they have only recently claimed to be so. A related claim is that the Church has only recently begun to portray itself as "Christian" in order to gain adherents.

This claim is absurd. Claims that the Church has only recently been asserting its Christian status are false, as attested by LDS scripture, practice, doctrine, and public statements of its leadership and its early critics.

Critics of the Church depend upon their audience not knowing much about Latter-day Saint history. Enemies and members of the Church have long known that Church members consider themselves "Christian" (italics added in all cases):

Statements that Mormons are Christians that were made in the 1830s

1830

“They call themselves the church of Christ, and the only church of Christ. All professing Christians who do not adhere to their system, they consider as formalists; ‘having the form of Godliness, but denying the power’”. ^[3]

1831

“Old Joe . . . and several others . . . admitted [that the new faith] was an improvement in Christianity”. ^[4]

1832

The Mormonites “say the Millennium is soon to commence and that Christ is to come personally and take up His residence with them. . . . In its general principles this sect entirely coincide with others which have from time to time sprung up in Christendom”. ^[5]

1833

There is “a civil war between the Mormonites and their brother Christians”. ^[6]

1834

"Brother Joseph . . . went on to show the brethren how wicked and unchristianlike such conduct [among them] appeared before the eyes of truth and justice”. ^[7]

April 1834

The only name given under heaven, whereby man can be saved, is Jesus Christ. Men in days of old heard the glad tidings, that the Son of Man would come in the fulness of his own time, to make intercession for the children of men, and suffer, the just, for the unjust, and rise from the dead, that the bands of the temporal death might be broken, that the resurrection might pass upon all men, that they might stand in the presence of God to be judged according to their works.—These glad tidings were communicated from heaven to earth, by the ministering of holy angels and by the voice of the living God. Thousands have looked forward with an eye of faith, and a confidence unshaken in the promises of God, to the time when the great and last sacrifice should be made for fallen man. Many have rejoiced to see the day of the Son of Man, have seen it, and were glad; and have fallen asleep after obtaining the promise, that they should see God in the flesh and should reign with him on the earth a thousand years....The news that the gospel brought in days of old, was, that Jesus Christ would come into the world; that he would suffer according to the flesh; that he would rise from the dead, and thereby redeem his people from the power of the grave. ^[8]

1835

“the doctrine promulgated by the ‘latter day Christians’ in the newly discovered Bible”. ^[9]

1836

“This morning a minister from Conne[c]ticut by the name of John W. Olived called at my house . . . . [He] asked me wherein we differ from other Christian denomination[s]”. ^[10]

1836

“they have the appearance of being devout Christians. . . . They call themselves ‘Latter-day Saints,’ and profess to be the only true church, to have the only gospel order, consisting of apostles, elders, bishops, etc., etc., which several orders of the Christian hierarchy have been distinctly brought to light in the Book of Mormon”. ^[11]

1837

“a large society of Christians who style themselves ‘Latter-day Saints’ or Mormons.” (Painesville Republican, vol. 1, no. 31, 15 June 1837).

1838

"The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it". ^[12]

1839

"This sect took its rise, A. D. 1830, in the county of Ontario, and State of New York. In April of that year, the society was organized as a Christian Church". ^[13]

1839

The Mormons “were singing a hymn as other good Christians are wont to do . . . . [One of them offered] a very good Christian prayer . . . . [which petitioned that the Mormons might have] Christian fortitude.” (Peoria Register and North-Western Gazetteer, vol. 3, no. 17, 27 July 1839)

1839: Benjamin Dobson to the editor, June 16, 1839, “The Mormons,” Peoria Register and North-Western Gazetteer (Peoria, Illinois) 3, no. 13 (27 July 1839). off-site

Statements that Mormons are Christians that were made in the 1840s

1840

“We want no religion but pure Christianity”. ^[14]

1840

The heaven-born doctrines of christianity are so opposite to the vain, grovelling, and selfish sentiments of corrupt human nature, and the self-denying practices of genuine believers are so repugnant to the feelings of those whose nature is “earthly, sensual, and devilish,” that it is utterly unreasonable to suppose that anything like amity, concord or peace, can possibly exist between the church and the world. [John Taylor, Calumny Refuted and the Truth Defended (Liverpool: J. Tompkins, 1840), 1–12. Full title]

1840

The citizens of Nauvoo are “a people, professing to be Christians.” (Quincy Whig, vol. 3, no. 13, 25 July 1840).

1840

The Mormons retain “many truths which are held in common by different denominations of Christians.” (The Alton Telegraph, vol. 5, no. 46, 14 November 1840).

1840

"We want no religion but pure Christianity." [Parley P. Pratt, Plain Facts (Manchester: W. R. Thomas, 1840), 5. off-site Full title]

1840

"If every friend to the cause of apostolic christianity, would subscribe and pay in advance for the above mentioned books [Book of Mormon, hymn books]...." [Anon., "Books!!!," Times and Seasons 1 no. 9 (July 1840), 139–40. off-site GospeLink off-site

1841

“I understood from [the Mormons] as follows, . . . that they did not discard the Bible as used by other Christian sects”. ^[15]

1841

"why it is, that so many professing Christianity, and so many professing to reverence the sacred principles of our Constitution (which gives free religious toleration to all), have slandered, and persecuted this sect of Christians." ^[16]

1841

"The object of our visit to your city is not to subvert any moral or truly Christian principle, or to promulgate any doctrine other than that which was advocated by Patriarchs, Prophets, Christ and the Apostles; which doctrine or gospel, we believe is the same invariable plan of salvation that it ever was, and that it ought to be taught, administered and obeyed in the present age, precisely as it was in the primitive or golden period of Christianity." [E. Snow and Benjamin Winchester, "An Address to the Citizens of Salem (Mass.) And Vicinity," Times and Seasons 2 no. 24 (1 October 1841), 574-76. off-site GospeLink off-site]

1841

"Many of them have given up home and friends in obedience to what they consider the call of Christ, their Master.... The Mormons not only claim to be Christians, but the only Christians." [“The Mormons,” Auburn Journal and Advertiser (22 December 1841). off-site]

1842

“the great Christian city of Nauvoo”. ^[17]

1842

[Mormons teach that] "no man can be a Christian, or be admitted into the kingdom of God, unless he is baptized by immersion by an authorized person." [R.T.M., “The Mormons,” Religious Monitor and Evangelical Repository (18 January 1842): 345–46. off-site]

1842

Hyrum Smith is "one of the most pious and devout christians in the world." (New York Herald (19 February 1842); cited in Veritas, "The Mormon Prophets," Millennial Star 3 (May 1842): 8.)

1842

Mormons “are Christians in the fullest sense of the term, believing in the Old and New Testaments.” (The New York Herald, vol. 7, no. 419, 16 May 1842).

1842

Mormons are described as – “A Christian sect in Illinois.” (Alton Telegraph and Democratic Review, vol. 7, no. 25, 18 June 1842; emphasis in original).

1842

"All these letters and documents [about the Mormons] disclose a most extraordinary movement in human affairs. What they mean we can hardly tell, but is it not time for some great religious revolution, as radical as Luther's, to take place in the Christian world?...Unlike all other Christian sects, they adopt at once all the modern improvements of society, in art and literature; and from their singular religious faith give the highest enthusiasm to the movement at large. There is nothing odd, or singular, or absurd about them.” ("Wonderful Progress of Joe Smith, the Modern Mahomet.—Spread of the Mormon Faith, and a New Religious Revolution at Hand," N.Y. Herald (17 June 1842); emphasis added). ^[18]

1842

"Mr. Whitney then asked if we acknowledged any to be Christians except those who embraced our doctrines and joined our church." (Orson Hyde letter, Times and Seasons, vol. 3, no. 18, 15 July 1842, 849).

1842

A Baptist complained that a Church preacher "declined making an honest confession of those peculiarities which separate them as widely from the Baptists, as from every other denomination of the christian church." ^[19]

1842

Wrote the Daily Sun of Cincinnati:

Whatever this new doctrine may be, it is extremely pleasing to the world, and death to the constituted church creeds of every name but that of Mormon. It is destined to spread, for every man that takes it upon him to speak in its favor, is fully competent to make out his case. One is very much surprised to see with what facility they prove their doctrine from the holy scriptures. Mr. Adams remarked, that he did not care whether a man believed the Book of Mormon or not, so that he came forward with a broken heart, believing on the Lord Jesus Christ and in baptism for the remission of sins—let him come forth, and if God did not reveal to him the truths of the Book of Mormon, he need not believe it. [Anon., "Mormonism [Reprinted from the Daily Sun, Cincinnati]," Times and Seasons 4 no. 2 (1 December 1842), 28–29. off-site GospeLink off-site

1842

"The Mormons were Christians in belief, and looked for the second Advent of Christ—when he shall come, surrounded by the angels of Heaven to dwell in person upon the earth....We confess that Mr. Winchester has changed our opinion of the sect; for we held them in contempt if not in abhorrence, from the representations we had read of them, whereas, if what Mr. Winchester states be true (and we have no reason to doubt him,) we can recognize them as professing Christians, tinged with peculiarities on particular points." [Anon., "Mormons, or Latter Day Saints," Times and Seasons 4 no. 2 (1 December 1842), 27–28. off-site GospeLink Reprinted from the Baltimore Clipper. off-site]

1843

"So far we are agreed with other Christian denominations. They all preach faith and repentance. The gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language—namely, to bury or immerse". ^[20]

1843

Joseph Smith, in a public discourse, compared the Mormons to other denominations of Christians. (New York Spectator, vol. 46, no. 46, 23 August 1843).

1844

The Mormons are “calling themselves Christians . . . . Christians, as they claim to be.” (The Warsaw Signal, NS no. 4, no. 121, 6 March 1844).

1844

“The [Saturday] Courier should for the sake of truth and consistency, strike its flag of neutrality in RELIGION, while it wages a war of extermination against the Mormons; the only sect in Christendom, who in this nineteenth century can exhibit the irresistible evidence of martyrdom, in support of its cause”. ^[21]

1844

"On Sunday I was invited to give, in a public discourse, the points of difference between faith of the Latter-day Saints and other professors of [p.417] the Christian religion." ^[22]

Statements that Mormons are Christians that were made in the 1850s

1853

Now, we ARE believers in the Bible, and in consequence of our unshaken faith in its precepts, doctrine, and prophecy, may be, attributed "the strangeness of our course," and the unwarrantable conduct of many towards this people. Come, my brother Presbyterian; come, my brother professors of every persuasion of long standing and popular distinction in the world, who are dubbed with the word "ORTHODOX;" come, we are all good Christians; I find no fault with you—why should you find fault with me? ^[23]

1854

“Mormonites . . . . call themselves Christians, it is true” (The Daily Globe, vol. 6, no. 261, 5 October 1854).

1857

"Their religious teachers of Mormonism, preach to them, as they call it, "Christianity in its purity." (S[olomon] N. Carvalho, Incidents of Travel and Adventure in the Far West; with Col. Fremont's Last Expedition, chapter 22. off-site

1859

We, as Christians, are divided and subdivided into many systems varying in doctrinal points. This one says, "I am right;" and that one says, "I am right;" another rises up and varies, more or less, from the doctrines of the Church he has left, and says he is right. ^[24]

Statements that Mormons are Christians that were made in the 1860s

1861

"…who is there that was not startled when he heard that a sect, affecting to be Christian beyond all other sects, which had sprung up in broad day from amidst the civilization of the United States…" ^[25]

1863

Should you ask why we differ from other Christians...Are all this people, in the Scriptural sense, Christians? They should be. Do they all serve God with an undivided heart? They should. Many of them do, seeking daily to do his will. ^[26]

1864

The Latter-day Saints differ from their Christian brethren. ^[27]

1866

Now, we as Christians desire to be saved in the kingdom of God. ^[28]

1866

President B. Young preached a very interesting and instructive discourse, in which he showed that professing Christians believe all that the Jews believe, which appertains to life and salvation, and have accepted principles in advance of the Jews, including faith in the Lord Jesus Christ; and that the Latter-day Saints receive all believed in by other professing Christians, appertaining to life and salvation, accepting, as a part of their religious faith, principles in advance of them which are taught in the Scriptures. He touched upon the history of the Jewish people, showing the penalties which they had incurred by disobedience to the commandments of God, and pointing to the promises made to the patriarchal fathers concerning them. And deduced that if the condition of professing Christians is to-day better than that of the Jews, for believing more of the revelations of God, so the condition of the Saints is preferable to that of the other inhabitants of Christendom, in accepting all the revelations which the Lord has been pleased to give. ^[29]

1866

"On one occasion one of the native brethren who had been persecuted, claimed his rights as a Swiss citizen, and the question was brought up in the Swiss Congress, Are the 'Mormons' Christians? After some discussion, the conclusion was arrived at that they were, and must accordingly be protected." ^[30]

1869

Thomas J. Turner (a critic):"...Mormonism is a form of religion 'grant it, a false religion' nevertheless, it claims to be the true Christian religion...."^[31]

Statements that Mormons are Christians that were made in the 1870s

1870

Have you embraced truth, Latter-day Saints? Have you anything different from other Christians? ^[32]

1871

If you should have visits here from those professing to be Christians, and they intimate a desire to preach to you, by all means invite them to do so. Accord to every reputable person who may visit you, and who may wish to occupy the stands of your meeting houses to preach to you, the privilege of doing so, no matter whether he be a Catholic, Presbyterian, Congregationalist, Baptist, Free-will Baptist, Methodist, or whatever he may be; and if he wishes to speak to your children let him do so. Of course you have the power to correct whatever false teachings or impressions, if any, your children may hear or receive. I say to parents, place your children, as far as you [p.196] have an opportunity to do so, in a position or situation to learn everything in the world that is worth learning. You will probably have what is called a Christian Church here; they will not admit that we are Christians, but they cannot think us further from the plan of salvation as revealed from heaven than we know them to be, so we are even on that ground, as far as it goes. ^[33]

We are preaching to the people far and near; our Elders are traveling through the earth; strangers are coming here, and we are declaring to them that the Gospel of the Son of God is true. Whether they believe or not, it is no matter. That book (the Bible)contains the words of the Almighty…. I know of the bright promises which he gave to his disciples anciently. I live in the possession of them, and glory in them and in the cross of Christ, and in the beauty and holiness that he has revealed for the salvation and exaltation of the children of men. I do wish we would live to them, and may the Lord help us. ^[34]

1872

We, as Christians, believe in God, in Christ and in his atonement, in repentance and obedience, and in receiving the Spirit. ^[35]

"we take the liberty to believe the Bible, which our fellow Christians, generally throughout the world, profess to believe in…” ^[36]

“We are looking for him [i.e. Second coming of Christ]. The Christians of all denominations expect that he will appear in the clouds of heaven with power and great glory. The Latter-day Saints expect this in common with all other Christians.” ^[37]

1876

These are only a few reflections, when we take into consideration our Christian religion. ^[38]

Brother Cannon speaks of Christians. We are Christians professedly, according to our religion. ^[39]

“How shall we, as Christians, reconcile these words of our Savior with the reception everywhere given by the world to Messrs. Moody and Sankey? They are, professedly, Christian ministers, yet they are largely entertained by the world, extolled by the world, and apparently loved by the world….” ^[40]

“But Joseph Smith reiterates the Savior’s promises. He has no fear of being proved a false teacher. He professes to be a Christian minister called and sent of God….” ^[41]

“Immediate revelation was the life of primitive Christianity, and when that ceased to be given to men, Christianity waxed feeble, waned and died. With the restored Gospel came immediate revelation, and Christianity was born again upon the earth.” ^[42]

Statements that Mormons are Christians that were made in the 1880s

1881

We are a Christian community; we believe in God and in Jesus Christ... ^[43]

Statements that Mormons are Christians that were made in the 1890s

1892

"What a singular sort of ‘Christian community’ that must be that will not tolerate an unorthodox Christian society in its midst!” ^[44]

“The insinuation in this [written attack on the LDS by a Protestant minister in SLC] is to the effect that a ‘Mormon’ is not a Christian, and the ‘Mormon’ religion is not a Christian religion, and further that the Supreme Court of the United States has virtually so decided…. But if a ‘Mormon’ is not a Christian then there are no Christians in America…. A member of the Church of Jesus Christ of Latter-day Saints is at least as fairly entitled to the appellation of a Christian as a member of the Presbyterian Church” ^[45]

“[with reverence to Revelation 1. 12] We accept—as all Christians do—that God inspired the words ‘to see the voice.’” ^[46]

Statements that Mormons are Christians that were made in 1900-1950

1907

If it be true Christianity to accept Jesus Christ in person and his mission as divine; to revere him as the Son of God, the crucified and risen Lord, through whom alone mankind can attain salvation; to accept his teachings as a guide, to adopt as a standard and observe as a law the ethical code he promulgated; to comply with the requirements prescribed by him as essential to membership in his Church, namely, faith, repentance, baptism by immersion for the remission of sins, and the laying on of hands for the gift of the Holy Ghost,—if this be Christianity, then are we Christians, and the Church of Jesus Christ of Latter-day Saints is a Christian church. ^[47]

1917

[W]e are a Christian people, we believe in the Lord Jesus Christ, and we feel that it is our duty to acknowledge him as our Savior and Redeemer. ^[48]

Statements that Mormons are Christians that were made after 1950

1956

We are not Catholic, Protestant, nor Jewish, and yet this disclaimer should not be taken to mean we are not Christian. You who heard the powerful address of President Clark this morning will know that we are Christians, for central to everything we believe and teach is our faith that Jesus is the Christ, the Son of God. We are grateful for our Judeo-Christian heritage, for the Holy Bible which we accept without reservation as the word of God, except as to some errors that have crept in through translations. ^[49]

1997

Jacob Neusner, one of the great Judaism scholars of the twentieth century: "Christianity encompasses a remarkably diverse set of religious systems that have some qualities in common—belief in Jesus Christ—but also differ deeply, especially about matters on which they seem at first glance to concur. For example, who, exactly was, and is, Jesus Christ? No one imagines that by describing a single common denominator Christianity tells us about one unitary religion. Catholic, Protestant, and Orthodox, Methodist, Mormon, and Lutheran—each is comprised by clearly delineated groups of Christians, all of them with their respective systems of belief and behaviour...as the world knows Christianities, but no single Christianity, so the world has known, and today recognizes, diverse Judaisms, no single Judaism." ^[50]

2006

Bart Ehrman, a leading expert on the text of the New Testament: "...just as Christianity today is incredibly diverse (compare the Roman Catholics with the Mormons with the Pentecostals with the Seventh Day Adventists with the Eastern Orthodox… and so on!), it was even more diverse in the early centuries..." ("A Few Questions for Bart Ehrman," Oxford University Press Blog (OUPblog) (9 October 2006). off-site

Clearly, the Church has "claimed" to be Christian for a long time, and even hostile critics realized it. To insist that this is a new, public relations move is false. Neutral observers have also seen the Church as Christian. Only a recent, intolerant fringe of fundamentalist Christianity has tried to exclude the Church from Christianity by self-serving definitions.

Response to claim: 385, 601n37-38 - The author claims that a "faithful Mormon" was excommunicated for "accurately" explaining "Mormon doctrines and history"

The author(s) of One Nation Under Gods make(s) the following claim:

The author claims that a "faithful Mormon" was excommunicated for "accurately" explaining "Mormon doctrines and history." Did the Church respond that such information had to be suppressed so that the Church could become more "mainstream" Christian?

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This claim is absurd—The Church of Jesus Christ of Latter-day Saints is not "trying to become a mainstream Christian church."

• LDS only recently claim to be Christian?
• Absurd claims
• Loaded and prejudicial language

Response to claim: 388 - Did Gordon B. Hinckely answer questions about LDS doctrine evasively?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Gordon B. Hinckely answer questions about LDS doctrine evasively?

Author's sources:

1. No source provided.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is simply the author's opinion.

Question: What was Gordon B. Hinckley's opinion about the King Follett Discourse?

Some Christians claim that, in an effort to appear more "mainline" Christian, the Church is downplaying the importance of some doctrines taught late in Joseph Smith's lifetime

Some Christians claim that, in an effort to appear more "mainline" Christian, the Church is downplaying the importance of some doctrines taught late in Joseph Smith's lifetime. Prominent among these is the doctrine of human deification. To bolster their argument, they usually quote from a 1997 Time magazine interview with President Gordon B. Hinckley.

On whether his church still holds that God the Father was once a man, he [Hinckley] sounded uncertain, "I don't know that we teach it. I don't know that we emphasize it ... I understand the philosophical background behind it, but I don't know a lot about it, and I don't think others know a lot about it.^[51]

A combination of an ambiguous question, a complicated and little-understood doctrine, and TIME's incomplete representation of both the question and the answer contributed to the confusion.

It is amusing, though, to see anti-Mormons scramble to find fault—as if President Hinckley would announce a change of doctrine in a magazine interview!

Hinckley considered it's subject a "grand and incomparable concept"

In 1994, Gordon B. Hinckley emphasized the importance of the King Follett Discourse:

On the other hand, the whole design of the gospel is to lead us onward and upward to greater achievement, even, eventually, to godhood. This great possibility was enunciated by the Prophet Joseph Smith in the King Follet sermon and emphasized by President Lorenzo Snow. It is this grand and incomparable concept: As God now is, man may become!

Our enemies have criticized us for believing in this. Our reply is that this lofty concept in no way diminishes God the Eternal Father. He is the Almighty. He is the Creator and Governor of the universe. He is the greatest of all and will always be so. But just as any earthly father wishes for his sons and daughters every success in life, so I believe our Father in Heaven wishes for his children that they might approach him in stature and stand beside him resplendent in godly strength and wisdom.
(Gordon B. Hinckley, “Don’t Drop the Ball,” Ensign, Nov 1994, 46)

Note that President Hinckley is talking about how man may become like God. Note also that he makes no comment about God once being a man. In this Ensign article, he does not comment on the statements made by Joseph Smith or Lorenzo Snow that God was once a man, but he does emphasize what these two men said about man becoming like God.

Question: Why does TIME's report make it appear the Pres. Hinckley is downplaying Joseph Smith's statements in the King Follett Discourse?

TIME omitted the portion of Hinckley's remarks that clarified what he was saying

It is important to note thatTIME's report did not include the entire citation, and President Hinckley was not denying or downplaying Joseph Smith's statements in the King Follett Discourse. It is important to note which question was being asked. Lorenzo Snow's famous "couplet" on deification reads as follows: "As man is now, God once was; as God is now man may be."^[52]

There are two parts of the couplet:

• As man is now, God once was
• As God is now, man may be.

President Hinckley was asked about the first part of the couplet, as the citation above demonstrates. (The second part of the couplet is typically the focus of LDS doctrine and practice, since it is something over which mortals have some degree of influence.)

The exact question asked was:

Q: Just another related question that comes up is the statements in the King Follet discourse by the Prophet.

A: Yeah.

Q: ...about that, God the Father was once a man as we were. This is something that Christian writers are always addressing. Is this the teaching of the church today, that God the Father was once a man like we are?

President Hinckley's complete response was:

A: I don't know that we teach it. I don't know that we emphasize it. I haven't heard it discussed for a long time in public discourse. I don't know. I don't know all the circumstances under which that statement was made. I understand the philosophical background behind it. But I don't know a lot about it and I don't know that others know a lot about it.

[The portion in italics was omitted from TIME's reporting.]

He did not deny or renounce the doctrine. Quite simply, President Hinckley asserted that:

• we don't emphasize it.
• we don't tend to teach it much in public discourse.
• he doesn't know much about this topic, though he understands the philosophical underpinnings.
• no one else in the Church has much information on it either.

Ambiguity

The question is also somewhat ambiguous. TIME says they asked "whether his church still holds that God the Father was once a man." But, the actual question was "Is this the teaching of the church today, that God the Father was once a man like we are?" {emphasis added)

"Teaching" can be understood in at least two senses:

• "doctrine"/"belief," in the sense of "does the church still hold this belief?"
• "something that is taught or preached," "actively taught"

The reporter seems to have meant the question in the first sense; President Hinckley seems to have responded in the second sense—the first part of his answer was "I don't know that we teach it" (emphasis added). That is, it is not topic upon which the Church or its leaders spend much time, simply because very little is known about it. This misunderstanding of the sense it which "teach" is understood is a good example of the logical fallacy of amphibology at work.

Furthermore, President Hinckley seems to have understood the question as he did because of the reporter's prelude to the question. The interviewer noted that "[t]his is something that Christian writers are always addressing." I suspect that he meant that "This is a point of LDS doctrine which always troubles non-LDS Christian authors, and they write a lot about it."

President Hinckley's reply that "I don't know that we emphasize it" seems a clear response to this idea—other writers or other denominations may spend a lot of time on the issue, but we don't. Again, this shows that he understood "teaching" in the second sense, and not the first.

Question: Why didn't Gordon B. Hinckley say more about the King Follett Discourse in the TIME Magazine interview?

t should be remembered that this doctrine requires a great deal of "background" to understand even the little that the Church does know

Providing that background in an interview for the general public is virtually impossible. Anti-Mormon authors are always quick to pounce on "strange" things they can use to alienate other Christians from LDS theology; one might suspect that President Hinckley did not want to confuse matters by attempting what probably would have been an unsatisfactory explanation of the doctrine.

Also the responses a reporter receives in an oral interview are, by the nature of the interview itself, unprepared and off-the-cuff. Frequently, interviewees will give hasty answers that reflect a misunderstanding of the question or are the result of not expecting certain questions in the first place. Had the reporter submitted his questions in writing and asked for written responses, it's quite likely that President Hinckley's response to this question would have been clearer.

President Hinckley responds

Clearly aware of the controversy that his comments had engendered, President Hinckley raised the subject in October 1997 General Conference:

The media have been kind and generous to us. This past year of pioneer celebrations has resulted in very extensive, favorable press coverage. There have been a few things we wish might have been different. I personally have been much quoted, and in a few instances misquoted and misunderstood. I think that's to be expected. None of you need worry because you read something that was incompletely reported. You need not worry that I do not understand some matters of doctrine. I think I understand them thoroughly, and it is unfortunate that the reporting may not make this clear. I hope you will never look to the public press as the authority on the doctrines of the Church.^[53]

President Hinckley quotes Lorenzo Snow

Finally, any claim that President Hinckley did not believe the King Follett Discourse or the Lorenzo Snow couplet has to deal with this contemporary public statement from a talk he gave in October 1994 General Conference:

...[T]he whole design of the gospel is to lead us onward and upward to greater achievement, even, eventually, to godhood. This great possibility was enunciated by the Prophet Joseph Smith in the King Follet sermon and emphasized by President Lorenzo Snow. It is this grand and incomparable concept: As God now is, man may become! Our enemies have criticized us for believing in this. Our reply is that this lofty concept in no way diminishes God the Eternal Father. He is the Almighty. He is the Creator and Governor of the universe. He is the greatest of all and will always be so. But just as any earthly father wishes for his sons and daughters every success in life, so I believe our Father in Heaven wishes for his children that they might approach him in stature and stand beside him resplendent in godly strength and wisdom.^[54]

Although he did not mention the other half of President Snow's statement ("As man is, God once was"), it's quite clear from the context that President Hinckley was aware of and agreed with it.

Response to claim: 389 - "The masking of Mormonism has continued unabated...Mormonism's smoke-screen of words has served to greatly confuse observers..."

The author(s) of One Nation Under Gods make(s) the following claim:

* Author's quote: "The masking of Mormonism has continued unabated...Mormonism's smoke-screen of words has served to greatly confuse observers..."

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is simply propaganda on the part of the author.

• Loaded and prejudicial language

Response to claim: 391, n53 - The author claims that Latter-day Saints attempted to "infiltrate" Christian churches in order to convert entire congregations

The author(s) of One Nation Under Gods make(s) the following claim:

The author claims that Latter-day Saints attempted to "infiltrate" Christian churches in order to convert entire congregations.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

How, exactly, do members of the Church 'infiltrate' other denominations? When their deception became known, would the pastor not turn away? How do the members of the Church manage to brainwash these pastors into accepting their theology anyway?

• LDS only recently claim to be Christian?
• Criticism of Mormonism/Books/One Nation Under Gods/Absurd claims

Response to claim: 393-400 - Is the LDS Church really a "cult"?

The author(s) of One Nation Under Gods make(s) the following claim:

Is the LDS Church really a "cult"?

Author's sources:

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is simply propaganda on the part of the author.

Various

Question: Is The Church of Jesus Christ of Latter-day Saints a "cult"?

Modern Definitions

Dictionary.com defines cult as:

- a particular system of religious worship, especially with reference to its rites and ceremonies.

- an instance of great veneration of a person, ideal, or thing, especially as manifested by a body of admirers: the object of such devotion.

- a group or sect bound together by veneration of the same thing, person, ideal, etc. ^[55]

By modern definitions, the term cult encompasses a group of people sharing the same belief, as well as that of worship; or forms of ceremony. In the past, the word cult held a derogatory connotation by common language speakers. Thus, because the Jews revere Moses, Lutherans revere Martin Luther, Seventh-day Adventists are devoted to the teachings of Ellen G. White, and Christians revere Jesus Christ, all these groups could be considered "cults" by this definition. However, it would seem that even historical usage of the word may have been incorrect.

Historical Usage

The word “cult” as some speakers have used the term with reference to members of The Church of Jesus Christ of Latter-day Saints (aka “Mormons”) may be understood as more of an opinionated label implying a dislike, misunderstanding, or disagreement with particular religious practices or ideas.

For example, when early Christians were unpopular, uncommon, and powerless they too were labeled as a cult. However, when they later came into common practice and acceptance, they in turn began applying the same label in return to religions with whom they disagreed.

The advantage of common speakers or those opposed to a particular religious sect or idea using the term "cult", is that it tends to have a negative connotation. When the general public hears the term "cult," they do not simply think, "religious group devoted to some person or ideal." Nor, usually, do they think, "religion that has deviated from the beliefs of a parent religion." To many, a "cult" implies a fanatical, probably dangerous, religious group—and it is this image which critics seek to exploit. This is primarily because The term cult as it is sometimes used, often suggests extreme beliefs and bizarre behavior.

Conclusion

By definition, The Church of Jesus Christ of Latter-day Saints is a “cult” because it is a specific system of religious worship, especially with reference to its rites and concepts deity and because it is a sect of Christianity devoted to such a system. The same conclusion can be drawn to any other Christian faith as well as many non-Christian ones. Is the Church a “cult” with regards to extreme beliefs and bizarre behavior? As an organizational whole, no. But extremism tends to exist within many facets of belief.

This new Jewish-Christian party in the eyes of the religious leaders of the time was, at the worst, simply regarded as guilty of minuth (cultism), namely, a variety of Jewish heresy, or rather, Jewish sectarianism...early passages in the Talmud still contain hostile references to the minim (cults), among whom were numbered the Jewish Christians... ^[56]

Pliny, an early Roman leader also said that Christians were a “superstition, a foreign cult,” and this characterization was re-iterated by two more Roman writers, Tacitus, and Suetonius. Tacitus explained the attacks on Christians as being due to their 'cult' status, and also because “of their hatred toward mankind”. Tacitus also said that they were “an enemy to mankind”, and a “deadly superstition”. Suetonius called the Christians a “mischievous superstition” or, in other words, a cult. ^[57]

Families sometimes worry when a family member shows an interest in the Church. This worry can stem from fear of indoctrination which could lead to extremism. They can be reassured that The Church of Jesus Christ of Latter-day Saints puts a high value on maintaining and strengthening family relationships. The Church will not baptize children or youth under the age of eighteen without their parents' permission.

Response to claim: 400 - The author states that LDS leaders will have to "completely sever its ties with Christianity" in order not to be called a "cult" and gain "legitimacy"

The author(s) of One Nation Under Gods make(s) the following claim:

The author states that LDS leaders will have to "completely sever its ties with Christianity" in order not to be called a "cult" and gain "legitimacy."

Author's sources:

1. Author's opinion.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The idea that Latter-day Saints will ever disassociate themselves from Christ is an extremely absurd claim.

• Absurd claims

Notes

1. ↑ "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
2. ↑ Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011).
3. ↑ Rev. John Sherer to Absalom Peters, 18 November 1830, reproduced in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 4:93.
4. ↑ “Mormon Religion—Clerical Ambition—Western New York—The Mormonites Gone to Ohio,” Morning Courier and New-York Enquirer (New York City, New York) 7, no. 1331 (1 September 1831). off-site
5. ↑ The Farmer’s Herald, vol. 4, no. 49, 6 June 1832 [Johnsbury, Vermont]
6. ↑ Liberal Advocate, vol. 3, no. 6, 30 December 1833 [Rochester, New York]
7. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 2:83. Volume 2 link
8. ↑ "The Gospel," The Evening and The Morning Star 1:81-83 (April 1833) .
9. ↑ Painesville Telegraph, vol. 1, no. 35, 4 September 1835 [Painesville, Ohio]
10. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 144.
11. ↑ James H. Eells to Joshua Leavitt, 1 April 1836, New York Evangelist (New York) 7, no. 15 (9 April 1836): 59. off-site (letter written on 1 April 1836 by James H. Eells who lived in Elyra, Ohio)
12. ↑ Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 121. off-site
13. ↑ Francis G. Bishop, Brief History of the Church of Jesus Christ, of Latter Day Saints (Blum and Son, Salem, Massachusetts 1839), 2.
14. ↑ Parley P. Pratt, Plain Facts (Manchester: W. R. Thomas, 1840), 6. off-site Full title
15. ↑ Upper Mississippian, "Nauvoo Mormon Religion," (15 February 1841) Times and Seasons 2:324.; reprint of an article from the Upper Mississippian
16. ↑ Extract from a Letter in the Juliet Courier, dated from Monmouth, Illinois (June 1841); cited in Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:381. Volume 4 link
17. ↑ Chicago Democrat, May 1842; editorial by John Wentworth
18. ↑ Cited by Helen Mar Whitney, Woman's Exponent 10 no. 13 (1 December 1881), 97–99. Available in Jeni Broberg Holzapfel and Richard Neitzel Holzapfel, eds., A Woman's View: Helen Mar Whitney's Reminiscences of Early Church History (Provo: Religious Studies Center, BYU, 1997), 149.
19. ↑ "A Baptist," letter to the editor published in the North Staffordshire Mercury, "Difference Between the Baptists & Latter-day Saints," (1 October 1843) Times and Seasons 3:931-932. (italics added)
20. ↑ Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 314. off-site
21. ↑ Philadelphia Sun reprint, "Magna est veritas, et praevalebit’ (Not sure of translationvol=5," Times and Seasons no. 15 (15 August 1844), 621. off-site GospeLink
22. ↑ D.S. Hollister to Joseph Smith, 9 May 1844; cited in Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:416–417. Volume 6 link
23. ↑ Brigham Young, "Effects and Privileges of the Gospel," (24 July 1853) Journal of Discourses 1:237-237.
24. ↑ Brigham Young, "Government of God," (22 May 1859) Journal of Discourses 7:148.; Brigham Young, "Government of God," Deseret News 9 no. 13 (1 June 1859), 104.
25. ↑ Juley Remy, Journey to Great Salt Lake City (1861), 2:82–83; cited by B. Carmon Hardy, Doing the Works of Abraham, 195..
26. ↑ Brigham Young, "Advice To California Emigrants. — The Principles Of The Gospel, etc.," (8 July 1863) Journal of Discourses 10:230-231.
27. ↑ Brigham Young, "Difference Of Ideas Entertained Respecting God, etc.," (31 July 1863) Journal of Discourses 10:318-319.
28. ↑ Brigham Young, "Remarks by President Brigham Young," (19 August 1866) Journal of Discourses 11:268-268.
29. ↑ Brigham Young, Deseret News Weekly 15/109 (4 March 1866): page?.; cited in Eldon Watson (editor), Brigham Young Addresses (1982), 5:32.
30. ↑ William W. Riter, "Minutes of a General Council; Birmingham,England; January 5, 1866," Millennial Star 28 no. 12 (24 March 1866), 179.
31. ↑ M. Scott Bradshaw, "Defining Adultery under Illinois and Nauvoo Law," in Sustaining the Law: Joseph Smith's Legal Encounters, edited by Gordon A. Madsen, Jeffrey N. Walker, and John W. Welch (Provo, Utah: BYU Studies, 2014), 401–426 (p. 416n45, citing Debates and Proceedings of the Constitutional Convention of the State of Illinois, Convened at the City of Springfield, Tuesday December 3, 1869 (Springfield, April 29-30, 1870), 1561).
32. ↑ Brigham Young, "The Saints Are A Strange People Because They Practise What They Profess," (20 February 1870) Journal of Discourses 13:237-238.
33. ↑ Brigham Young, "Discourse by President Brigham Young," (3 June 1871) Journal of Discourses 14:195-196.; Brigham Young, "Discourse by President Brigham Young," Millennial Star 33 no. 27 (4 July 1871), 418–420.; DNW 20:235.
34. ↑ Brigham Young, "Remarks by President Brigham Young," (27 August 1871) Journal of Discourses 14:227.; Discourse by President Brigham Young, Deseret News 20 no. 31 (6 September 1871), 357–358.
35. ↑ Brigham Young, "Riches — Hurry — Fashion — Helping The Poor — Mysteries," (26 May 1872) Journal of Discourses 15:42-42.
36. ↑ John Taylor, "Discourse by Elder John Taylor," (3 March 1872) Journal of Discourses 14:338. Discourse by Elder John Taylor, Deseret News 21 no. 36 (13 March 1872), 65, second column.
37. ↑ Orson Pratt, "Discourse by Elder Orson Pratt," (10 March 10 1872) Journal of Discourses 14:348.; Orson Pratt, "Discourse by Elder Orson Pratt," Deseret News 21 (20 March 1872), 77, fourth column.
38. ↑ Brigham Young, "Discourse By President Brigham Young," (15 August 1876) Journal of Discourses 18:217-217.
39. ↑ Brigham Young, "Discourse By President Brigham Young," (17 September 1876) Journal of Discourses 18:231-231.
40. ↑ Editorial (Elder David McKenzie), "Christianity and Revivalism," Millennial Star 38 no. 10 (6 March 1876), 152.
41. ↑ Editorial (Elder David McKenzie), "Gifts of the Holy Ghost," Millennial Star 38 no. 13 (27 March 1876), 200–201.
42. ↑ Editorial (Elder David McKenzie), "Evidences of the Truth," Millennial Star 38 no. 14 (3 April 1876), 217.
43. ↑ Francis M. Lyman, "General Conference (5 April 1881)," Millennial Star 43 no. 19 (9 May 1881), 292.
44. ↑ Editorial on citizens of Beaver Dam, Virginia removing Mormon Elders by force to another part of the state, Deseret News Weekly 45/13 (17 September 1892): 396.
45. ↑ "Intolerant Discrimination", Deseret News Weekly 45/14 (24 September 1892): 441.
46. ↑ "The Book of Mormon", Deseret News Weekly 45/25 (10 December 1892): 780.
47. ↑ First Presidency, "Address to the World," Improvement Era 10 (May 1907), 481–495.
48. ↑ Joseph F. Smith, General Conference address (April 6, 1917)
49. ↑ Hugh B. Brown, "Discourse," Improvement Era 10 (December 1956), 949–949.
50. ↑ Jacob Neusner, The Way Of Torah, 6th edition, (Belmont, California: Wadsworth Publishing Company, 1997), 15. ISBN 0534516033.
51. ↑ David van Biema, "Kingdom Come," TIME Magazine (4 August 1997): 56, ellipsis in original.
52. ↑ Lorenzo Snow, Teachings of Lorenzo Snow, compiled by Clyde J. Williams, (Salt Lake City: Bookcraft, 1984), 2. ISBN 0884945170.
53. ↑ Gordon B. Hinckley, "Drawing Nearer to the Lord," Ensign (November 1997), 4–6.
54. ↑ Gordon B. Hinckley, "Don't Drop the Ball," Ensign (November 1994), 46–49.
55. ↑ https://www.dictionary.com/browse/cult?s=t
56. ↑ Herbert Danbys, "The Jew and Christianity," p. 8.
57. ↑ Robert Louis Wilken, The Christians as the Romans Saw Them (Yale University Press; 2nd edition, 2003), 22, 49–50, 66. ISBN 0300098391.